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394-047_A.mp3
My reading-- two things as a background for our thinking.
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"I like to feel strange life beating up against my own life. I like to realize forms of life utterly
unlike my own. When my own life feels small, and I am oppressed with it, I like to crush
together and see it in a picture, in an instant, a multitude of disconnected, unlike phases of human
life-- a medieval monk with his string of beads pacing the quiet orchard and looking up from the
grass at his feet to the heavy fruit trees, little Malay boys playing naked on a shining sea beach, a
Hindu philosopher alone under his banyan tree, thinking, thinking, thinking, so that in the
thought of God, he may lose himself-- a troop of Bacchanalians dressed in white, with crowns of
vine leaves, dancing along the Roman streets, a martyr on the night of his death looking through
the narrow window to the sky and feeling that already he has the wings that shall bear him up, an
epicurean discoursing at a Roman bath to a knot of his disciples on the nature of happiness, a
Kaffir witch doctor seeking for herbs by moonlight, while from the huts on the hillside comes the
sound of children playing and dogs barking and the voices of women and children, a mother
giving bread and milk to her children in little wooden basins and singing the evening's song.
I like to see it all. I feel it run through me, that life belongs to me. It makes my little life larger. It
breaks down the narrow walls that shut me in."
And now one other, and then we will be ready to work. "Now we are ready to look at something
pretty special. It's a duck riding the ocean 100 feet beyond the turf. No, it isn't a gull. A gull
always has a raucous touch about him.
This is some sort of duck. And he cuddles in the swells. He isn't cold, and he is thinking things
over. There's a big heaving in the Atlantic, and he is a part of it. He looks a bit like a mandarin or
the Lord Buddha meditating under the Bo tree.
But he has hardly enough above the eyes to be a philosopher. He has poise, however, which is
what philosophers must have. He can rest while the Atlantic heaves, because he rests in the
Atlantic. Probably he doesn't know how large the ocean is. Neither do you.
But he realizes the ocean. And what does he do, I ask you? He sits down in it. He reposes in the
immediate as if it were infinity, which it is."
That's religion. And the duck has it. "He has made himself part of the boundless by easing
himself into the boundless just where all the boundless touches him."
The people of the Middle Ages were more like this duck than we are. They took life as it
presented itself and ran it up in spires of Gothic. They crossed few oceans, but they floated on
the sea of time.
And the cat is more like this duck than we are. We can radio to the moon and get back a pic for
an answer. But a cat can make a hearth rug a haven in the infinite or launch four kittens into life
in a cracker-box by the furnace, purring with pride, because he has tuned in on cosmic waves.
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Man and the meaning of community-- for some time, I have been seeking to find a way of
thinking about the experience of harmony and order and community in human life. And the thing
that has puzzled me has been the fact that persons who concern themselves about community,
who work for community, again and again and again seem to be driven establish some
transcendent point of reference to which they relate in order to give to them courage and a sense
not only of continuity but heart. And where there is lacking this transcendent point of reference,
then it is very difficult for the individual human spirit who is concerned about community to
keep from growing weary, getting tired, and often, finally giving it up as something that is not
essential to man's life on the planet. Now, I don't believe this, you see, so that I have driven my
mind to see if they cannot be within the context of man's living experience, the ground and the
rational, for his concern about and his experience of community.
This is the essence of my search, and I want to talk about how my mind works with reference to
trying to find a clue to this issue, which for me, is a very, very important and very crucial issue.
Because as long as I live my life, I discover over and over again that I'm surrounded by so much
that casts down so much that makes for despair of heart and often so little that uplifts and
inspires. And yet, it would seem to me that the thing that uplifts and inspires should be inherent
in man's experience of life itself. So it does not have to be appeal to a dogma beyond us, as
wonderful as any dogma that can lift the spirit may be. But there ought be, in man's experience
of living his life and reflecting upon the journey of man on the planet, that will give him heart.
And it is not, therefore, contingent upon the vicissitude of his fortune or by the experiences that
may contradict his search.
Now, I begin with one or two propositions, naturally. And the first is that, in our thought about
life, one of the simplest, and for me, the most profound observation, is that life itself is alive.
That's the first, that this is a living, pulsing, breathing dimension of experience. Well, you know
that you are alive, and you know that your cat and your dog or your pet snake that these are alive.
And the person next to you may be alive.
And the mind, you see, is so overwhelmed by all of these-- how do I say this-- the mass attack of
all of these particular expressions of vitality by which we are surrounded that the simplest thing
about life is overlooked-- that it is life itself that is alive, that this is, in essence, a dynamic
universe. And wherever there is life, there is some kind of structure of dependability, some inner
logic that gives meaning and structure and viability and purpose. Not in a metaphysical sense,
but purpose in the sense that is expressed when you notice that a house plant that you have finds
a way to turn towards the sun without any guidance from you.
I remember going out in front of our home once and seeing some men digging away at the place
where the sewer, the sewer pipes. And of course, they're always doing this in cities. And then the
two-- I think there's something demonic about it. But there is. And there's never any end to it.
So I went out to see what was going on. And they had-- there was a ditch, and I noticed that two
sections of sewer pipe had been exposed. And around these sections of pipe, there was a network
of roots just encased so that you could not see the pipe. And then where the joints were I noticed
that it seemed that the roots turned inward in a unique way. Being curious, I waited until they
began to move these around, and I discovered that, sure enough, some little eager rootlets had
found a way to penetrate the joints and get inside the sewage pipe.
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And when the man took his sledge business and cracked the thing open, the inside of that section
of the sewer was one massive root. And they came from a tree 300 yards away on the back of the
lot. The roots had smelled this water and had gone under the basement of the house and found it.
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Now, purpose in that sense is what I'm talking about. This seems to be characteristic of the way
life behaves. So life is alive. That's the first proposition. And wherever you see it, it's on the hunt
for that which will nourish it, sustain it, and hold it.
Now, with that general statement about life, I would like to begin the heart of my idea. And it is
here a working definition, because I think this is important. Community is an expression of life
when the potential of that life fulfills itself.
Now, let me say it again. It's almost 8 o'clock at night, and you've had dinner. And we've been
moving quietly into zero hour, and you have had a long day. And you would be forgiven if you
find that you're just having a difficult time to sort of wander along with me. But you have my
permission to take a nap.
[LAUGHTER]
But do it quietly.
[LAUGHTER]
This is all that I ask. And when you wake up, we will be sort of wandering along, working at this
idea. So don't be embarrassed, because I'm not going anywhere till I'm through. I'll be right here
working.
Now, community, then, in it's simplest and most elemental form, is what happens when any form
of life actualizes its potential, when within that tight cycle that that expression of life represents
it fulfills itself. Or that's the building block. Now, the more complex the form of life may be, the
more involved is the process by which that form of life actualizes its potential.
And with the complex forms of life, such as man, even the notion of potential is itself dynamic
so that I'm never sure at any given moment in time when I have actualized my potential, because
I am always moving, growing, getting insight so that it's almost like a mirage. But when I get
there, I say yes. If I do that, then I have, as a living thing, experienced inner harmony. But when I
get there, I find that this experience simply opens up areas that still must be actualized before I
can say that I have it.
Now, with this notion, then, of community, this working definition, it would seem to follow that
harmony, that inner togetherness, inner order, that seems to be built into the process of individual
expressions of life, is the way life itself functions, the way it is structured. Now, to jump to my
conclusion, when I am working for harmony, when I'm working for community, I am not going
against the grain of existence. But I am supported by this. Whether I bow my knee before an altar
or recognize any object of transcendent devotion, I am supported in the quest for community by
my experience as a living creature in a living universe.
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Now, if this is the case, and in addition, I happen to be religious, then all the gross is net. But the
religious dimension in this sense is not necessitous to the experience. This is what I am saying.
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Now, we discover, then, that this notion of community is very present in the memory of the race,
as manifested, for instance, in the creation stories and the creation myths. It doesn't matter what
culture, what tradition, where in time you come upon them. Essentially, when man raised the
question, how did we get here, how did this human show get on the road, the answer, in the race,
has always the same basic elements in it. Let us begin then to illustrate it, the first proposition,
with our own creation accounts as found in the Bible.
At that far off time, says the racial memory, that was a period when harmony existed between all
living things, between man and the animals. All manifestations of life were harmonious. This is
what Genesis is, and this is what the Babylonian myths, the American Indian myths, any of them,
they all say the same thing.
Now, what happened? It was community, community in the sense of inner harmony, but
community in which the predominant element was innocence, innocence. And as soon as
knowledge was introduced, and man lost his innocence, he was involved in guilt.
So that one of the critical problems of education is, how can young people move from innocence
to knowledge without guilt? And can guilt be stripped, drained, of all of its dismal moral
dimensions so that it becomes, in the quest for knowledge, an incentive? This is one of the
critical problems of education.
Now, when knowledge came, innocence was lost. And the order, the harmony between Adam in
our account and all the other animals and creatures, this harmony was broken. But in the racial
memory, wherever we touch it, it is an echo of a time when community was pervasive.
When I was a boy, I ran across the meadow to visit one of my chums-- well, as a matter of fact,
my only chum, but for very good reasons. And when I started around the house-- because,
always, I met him in the back yard, where we could shoot marbles. And as I came around the
house, I heard [KNOCKING] a rap on the window pane. And I looked up, and his father was
standing at the window. And he urged me to come around and come in the house through the
front door. I did. And when I walked into the room where he was, he pointed out into the back
yard.
And here in the sand was my chum's baby sister, all three months, four months, five months,
crawling stage, sitting in the sand playing with this rattlesnake. Now, they were having a very
happy time. The snake would try to crawl away. She'd pull him back by his tail. She turned him
over on his back, and he would get back, and then he'd tried to get away.
And they were just delighting themselves in each other. And my friend was out on the side where
the path was standing guard, and his father sent me out to stand on the other side. For what
purpose? So that no one would come around and do what? Introduce into this harmony fear,
divisiveness, so that the harmony would be broken. And as soon as the harmony was broken,
then these two living things that were harmonious became enemies, enemies, enemies.
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But implicit in the racial memory is the notion of order, of structured community, but community
of innocence. And the ethical problem that community creates in the light of that kind of racial
memory is, can you move from a community of innocence to a community of responsibility and
survive? And survive, so bearing in mind the working definition-- community is the experience
of any form of life when it realizes itself. And it may be stated in another way that when life
realizes itself in any expression of life, that expression of life experiences wholeness. And
wholeness is community.
All right. So what I despair in the midst of the disharmonies of contemporary life, I feel that life
is on the side of harmony, and life is against disharmony. Not as a religious judgment, but as a
judgment the content of which is the derivative from the structure of your life itself. This is what
I'm saying.
Now, you take it another step. I think the experience of community is not only present in the
racial memory, but the experience of community is inherent in man's experience as a creature on
this planet, as a creature. For many years, the thing that has comforted me most in trying to work
for and to live experientially into the meaning of community has been the contemplation of my
own organism, my own organism. This is curious, isn't it?
It seems as if my body committed harmony to memory. My organism committed, so that I
become aware of some part of my organism when it is out of harmony. And the whole
philosophy of therapy is the restoration to the organism of an original harmony, an original
harmony.
Now, only when my little finger can't little finger do I become aware that my little finger is out
of harmony, out of community? And I do everything I can to restore it so that it becomes a part
of this.
Now, man's body then is a manifestation of a built in, organistic harmony with a kind of implicit- as we've discovered in later times-- a kind of implicit command in the coding in the cell. Out of
some 10 million cells in the body of a becoming baby, some cells become fingernails. Some
become eyebrows. Each cell working on the basis of that which is inherent in the coding that's in
the cell itself, and one of the problems of modern medicine is right here.
We have built up defenses and therapies and cures, et cetera. Now, knowledge concerning these
things sufficient so as to manage most of the disorders, you see, or disorders that we call
sicknesses, from things that invade the body from the outside. If doctors really wanted to, I'm
sure they could cure the common cold but it isn't worth curing. But they could. They know now
enough so they can deal with those things that invade so that for the next 50 years, the whole
problem of medicine and its relation to human sickness will be how to deal with those disorders,
those unregulations within the community of the human organism.
For instance, a friend of mine who's a surgeon tells me that if you have just a fraction of a liver
left that the body can build another liver. And when it gets to the right size, there's a cut off, and
it stops making liver cells. And because we don't know what the mechanism of the cut off is, we
can't stop the body from making cancer cells. But if we knew what the human mechanism was of
the cut off-- this is what I'm talking about.
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So that there is, as a creature, as a human creature, I experience community in my body. There is
a built in harmony physiologically in my organism. Now, when I get ready to think in terms of
the bearing that this has on my self conscious activity, then I notice something very interesting.
And that is that it seems to be the nature of the mind to think always in terms of an inner order.
We say it in this way, that things must make sense to the mind.
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And it may be, if I may just let my mind play around with the notion just a little, that it just
maybe, you see, that for a long time, as we were developing through these millions of years on
this planet, that the mind could not be separated from the body, that we had body-mind but not
mind as a separate entity. And perhaps the mind became separated from the body in a very
interesting way. And let's let our imagination play with it.
Suppose-- you see, there was a time when our forebears had to spend all of their energy just
trying to stay alive. They didn't have any built in external things to keep them from being
attacked by these various creatures. So they had to live in trees, so the rumor goes, because this
was safe, and it gave them a view all the way around, a view from Hadrian's bridge.
And suppose, one day, one of our ancestors decided he wanted to give his little boy a birthday
present. And he knew that the most delectable present he could get was a certain kind of dinosaur
egg that could only be found about 20 miles over on the other side of the prairie or the valley. So
early in the morning, he goes out to find this thing. And he finds it, and he starts back home. And
he's tired now, so he sits down to rest under the shade of a rock.
And after he settled in, the rock began to move, because it was one of these monsters having a
siesta. So he was chased all the way across the prairie, and the trees seemed to be farther and
farther away rather than closer and closer. And he noticed something that he'd never seen before.
There was an opening in the side of the hill. He'd been over that way 1,000 times, but he'd never
seen it. And he dotted into that opening, and the opening was small enough for him to get in and
too small for his pursuer. And when he got in there, he said, my, this is pretty good.
Now, if I can manage some way to seal it up so the things that are small enough to get in here
can't get in here without my seeing them first, then this is the new home. So he left to his tree and
brought his family down and put them in there. And the word went from treetop to treetop, you
don't have to live in trees anymore if you can find your opening in the hills.
Now, think of it. Think of what happened. Think of it. All the energy of the organism was spent
in just staying alive. Now with a cave, it was no longer to spend all this energy in the business of
staying alive.
This energy became surplus energy. And thus, imagination was born, and the mind now could
begin to float up and detachment from the organism. I had a dream when I was a boy, and that
was that I would--
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Dublin Core
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Title
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Man and Social Change Series (1969, California State College, Long Beach, CA)
Description
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In the three lectures comprising this series, Thurman discusses the effects of personal experience on social change. He illuminates points regarding individual freedom, the expression of togetherness in community, and nonviolence as the individual’s attempt to broaden one’s circle of concern.
Date
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1969
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Descriptions by Dr. Tim Rainey
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<iframe width="100%" height="820" frameborder="0" src="/files/players/394-047_A.html" ></iframe>
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California State College, Long Beach, California
Time Period
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1960s
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Man and Social Change (II): Man and the Experience of Community [Side A], 1969 Mar 20
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394-047_A
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Thurman, Howard
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1969-03-20
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<a href="http://pid.emory.edu/ark:/25593/rp8k9">MSS 394</a>
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audio
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<a href="http://pitts.emory.edu/">Pitts Theology Library, Emory University</a>
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GEOMETRYCOLLECTION(POINT(-13148225.246838 3999563.3243138))
Description
An account of the resource
Community is evinced when any form of life identifies with another. For Thurman, humans experience wholeness when individual existence recognizes itself within the fullness of all existence. Community is an expression of life because its manifestation follows the “harmony,” “order,” and “inner togetherness” consistent with a person’s inner order. In this way, Thurman notes, community makes sense to the mind. Recognizing this profound continuity, persons in community must widen the “magnetic field” of their relationships and pursue experiences of harmony that compel the spirit more than ideologies, creeds, or, fears that divide.
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Title
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Man and Social Change, Part 2: Man and the Experience of Community, 1969 March 20
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Description by Dr. Tim Rainey
community
disharmony
harmony
innocence
life
organism
racial memory of the human
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I'd finish my education and I would get-- I'd become self-supporting. I'd get a job. And then I
would be able to write a famous letter to my mother. And tell her now as of this day, it is
unnecessary for you to work anymore. You can come home and take your ease and have your
own garden and do all the things for the sick, and all the things you want to do.
So when I was-- I got my first position, I wrote her the letter. She went home. At the end of the
year, I came down to Florida just to visit and to participate in normal felicitations for being such
a wonderful son. I said this first afternoon, Mama, how does it feel just to get up in the morning
when you're ready to get up and not have to work over a hot stove eight, nine hours a day and
then not quite be able to do the simplest things for your children that you want to do?
And then I told her something that I'd never told her before. That I remember a little boy seeing I
come in to our little room with her lantern. In those days, everybody rode bicycles, and she had a
lantern because she came home from her work at night. And she'd come in our room and take the
lamp and hold it over us and look at us.
And I remember one night I pretended to be asleep. I wasn't asleep for some reason. And I
watched her. And I watched the tears come and drop as she looked at us, because the only time
that she could see us was when we were asleep. Because she went to work before we were up
and came home after we were in bed.
Her answer was, well, it's pretty good. It's pretty good. But the most important thing that has
happened is this. So many things in my life are now for the first time falling into place. All of my
life until last year I had to work so that when I slept I slept in a hurry to get enough energy to
take me through the next long day.
But now things are sorting themselves out, because all of me is not caught in this surviving
process. And one of the things that I discovered is that all these years I've told you the wrong
birthday. That you were not born so and so and so and so. But you were born so and so and so
and so. Because this was happening and this was happening. But all these years there's been none
of me available to sort these things out.
Now, I think in some such situation as that, the mind was able to lift itself up from being body
bound. But it had inherent in its-- if I may think of the mind as having structure for a moment-there's inherent in the mind order, harmony so that the mind always raises a question. This has to
make sense. It's always trying to harmonize, to integrate, to structure, to give ordered meaning so
that man's experience as a human animal is an experience of harmony and order even in terms of
the way he fits into the ecology of the world.
Sometimes I think-- and this is an aside-- sometimes I think that one of the reasons why we have
such radical and increasingly disastrous mental aberrations in our society is not merely because
of increase in pressure and all the things that go with modern life, these elements. But I think it is
because man has ruptured the harmony which he as a human creature has with his total
environment. I just don't think that you can pollute the streams and poison the atmosphere and
denude the hills without the psyche feeling itself ravaged, ravaged.
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And it has no way to express its agony except in aberrations in the mind. Because all life is one,
one. Now, just a little more, and I'll put it and I'll stop.
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First you see the racial memory-- now bear in mind, I don't want to seem to be pedantic all
together, but just to keep you up to date with the process-- community means for any expression
of life the actualizing of its potential. It is the way life realizes itself in an expression of life, This
harmony, this internal order is implicit in the racial memory as manifests in the creation myths
around the world.
Second, in man's experience as a creature among other creatures on the planet-- first, within his
own organism and in turn for the way in which that organism corresponds externally with his
environment and his flow, his flow, his flow. Now, the third.
Community is implicit in all the dreams of the prophets and the seers as manifested in utopias.
It's interesting, isn't it, that every utopia projects into a future that is not yet the same kind of
harmony that is present in the racial memory.
And the unique thing about any utopia-- Moore's, Plato's, the biblical ones, any of that you name
and there are hundreds of them-- the unique thing about them is within the utopian community
they are every word is important it's critical with the utopian community, within that, there is
harmony.
Now, outside of it, of course, is outside of it. But within the utopia itself there is harmony, there
is a structure of moral and often physical dependability. And that's interesting. In the book the
prophet talks of a time when the lion and the lamb will lie down together. And a little child may
put his hand over the hole of an asp and the asp will relax his self-regarding impulse and not
sting the child. And when this happens what will happen to man?
Man will beat his swords into plowshares, his spears into pruning hooks. Why? Because the
knowledge, says the prophet, the knowledge of the Lord will cover the Earth as the waters cover
the sea. That the correspondence in the deliberate self-consious activity of the human spirit will
be one with the wholeness and the order and the balance that is inherent in the natural world.
Now, there are a lot of problems in this. The main thesis that I'm developing as far as I've gone in
my thinking about it is as I've outlined. Now, one of the functions then a person who worked for
a community in society is to make this kind of discovery. Namely, that experiences of unity
between peoples are more compelling than all the concepts, ideologies, creeds, fears, anxieties,
hatred that divide. Let me say it again.
Experiences of unity among peoples are more compelling than all these things that divide. Now,
if I can multiply these experiences of unity between peoples over a time interval of sufficient
duration, I can undermine any barrier that separates one man from another. This is the heart of it.
And I don't need the voice of Yahweh thundering from a desert [INAUDIBLE], as wonderful as
it. Is if I can hear Him say the right things, I don't need any-- to read any law in any book.
Community is built into the bias of mind. Now, finally-- and I hope I mean it-- finally,
pragmatically this means that the problem in human relations as far as community's concerned is
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constantly to widen the magnetic field of my relations, so that they would include more and more
and more people. And let me illustrate [INAUDIBLE]
Pitts Theology Library
Emory University
During war-- during any time a nation is at war-- one of the first things that the nation has to do
if it is going to wage war effectively-- and this is one of the reasons why we have so much
trouble waging the war in Vietnam-- because the first thing that has to be done, the enemy has to
be so defined that he is no longer a member of the human race.
He becomes the Hun. He becomes the Jap. Now one I redefine him so that he is no longer a
member of community, then it's open season. I can do anything I want to do without
undermining my own sense of community.
It's the sort of thing that happens when you have a friend who can't tell you what he thinks of you
until he gets mad. Now, once he gets mad then you are bound. And then he can say all the things
he wants to say to you and keep your self-respect. But once you get within is magnetic field
you've become a part of his experience of community, so that people that I want to hate I can't do
it until I read them out.
It confined it to human life. She said, if my concept of reverence for life is not widened and
widened and widened, if I want to destroy you, all I need to do-- if I want to destroy you with a
clear conscious is all I need to do is to have you outside of the circle.
If I kill a rattlesnake because the rattlesnake threatens my life or the rattlesnake is a menace, all I
need to do is to redefine a human being as a menace and kill him. It's as simple as that-- without
any guilt, without any moral responsibility, once he is out of bounds.
So that the genius of community then is to widen the magnetic field so that what I experience as
harmony and order in terms of the structure of my relationships with those people who are within
the circle cannot apply to people as they go of until I widen the circle. And if I don't widen the
circle I will bare nonexistence. I will bare nonexistence.
I saw a man pursuing the horizon round and round they sped. I accosted the man. It is futile, said
I. You can't. You lie, he cried and ran on for better or for worse. All life is one and I can never be
what is my potential to be as long as you are not what your potential is to be so that I'm tied to
you.
And even when I kill you it's my way of affirming that you and I cannot be separated. Cannot be
separated, cannot be separated. Well, thank you. You're very kind.
[APPLAUSE]
3
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Man and Social Change Series (1969, California State College, Long Beach, CA)
Description
An account of the resource
In the three lectures comprising this series, Thurman discusses the effects of personal experience on social change. He illuminates points regarding individual freedom, the expression of togetherness in community, and nonviolence as the individual’s attempt to broaden one’s circle of concern.
Date
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1969
Contributor
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Descriptions by Dr. Tim Rainey
AudioWithTranscription
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Audio with Transcription
<iframe width="100%" height="820" frameborder="0" src="/files/players/394-047_B.html" ></iframe>
Location
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California State College, Long Beach, California
Time Period
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1960s
Original Title
Title as transcribed from tape cassette
Man and Social Change (II): Man and the Experience of Community [Side B], 1969 Mar 20
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
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394-047_B
Creator
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Thurman, Howard
Date
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1969-03-20
Source
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<a href="http://pid.emory.edu/ark:/25593/rp8k9">MSS 394</a>
Format
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audio
Publisher
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<a href="http://pitts.emory.edu/">Pitts Theology Library, Emory University</a>
Coverage
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GEOMETRYCOLLECTION(POINT(-13148225.246838 3999563.3243138))
Description
An account of the resource
Community is evinced when any form of life identifies with another. For Thurman, humans experience wholeness when individual existence recognizes itself within the fullness of all existence. Community is an expression of life because its manifestation follows the “harmony,” “order,” and “inner togetherness” consistent with a person’s inner order. In this way, Thurman notes, community makes sense to the mind. Recognizing this profound continuity, persons in community must widen the “magnetic field” of their relationships and pursue experiences of harmony that compel the spirit more than ideologies, creeds, or, fears that divide.
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<a href="http://creativecommons.org/licenses/by-nc/4.0/"><img style="border-width:0;" src="https://i.creativecommons.org/l/by-nc/4.0/80x15.png" alt="80x15.png" /></a><br />This work is licensed under a <a href="http://creativecommons.org/licenses/by-nc/4.0/">Creative Commons Attribution-NonCommercial 4.0 International License</a>. 2019.
Title
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Man and Social Change, Part 2: Man and the Experience of Community (continued), 1969 March 20
Contributor
An entity responsible for making contributions to the resource
Description by Dr. Tim Rainey
community
disharmony
harmony
innocence
life
organism
racial memory of the human