All who heard him this day knew the truth of his prophecy and the resolution and peace of surrendering to it. I felt once again the privilege of the Seven Attainments. I loved Walter John Harmon. How then could I fault my wife’s love for him?
—
A WEEK OR SO later I dressed for the outer world and drove one of our SUVs to the state courthouse in Granger, a trip of some sixty miles. Whenever I walked into a courthouse now, I felt a great unease, as an alien in a strange land. Yet I had passed the bar exams of three contiguous states and had spent my adult life in the general practice of law and so there was simultaneously a professional sense of belonging to such buildings as this old red stone horror with its corner cupolas, which dominated the square at the city’s center. It spoke to me as the native architecture of my own American past, and when I climbed the worn steps and heard my heels clicking on the floor of the entry hall, I had to remind myself that I was an envoy from the future, about to address in their own vocabulary the denizens of the dark ages of secular life.
This was to be a hearing before an administrative judge. The state commissioner of education had moved to suspend the Community’s license to school its children. A failure to comply with the statutes requiring mandatory literacy for every child was said to be grounds for a suspension. We were met not in a courtroom but in a room used mostly for jury empaneling in tort cases. It had big windows and dark green shades pulled against the morning sun. The state had a trio of lawyers. The judge sat behind another table. There were chairs around the walls for spectators—all filled. As far as I knew there had been no public announcement of this morning’s hearing. A couple of policemen stood by the doors.
The state argued that in using only the Book of Revelation to teach our children to read and write, and further, that in permitting them ever after to read nothing else than the Book of Revelation, or write nothing but from its passages, we were in default of the literacy statutes. The distinction was made as between education and indoctrination and that the latter as practiced by our cult (I rose to object to that derogatory label) contravened the presumption of literacy as a continuing process, generating ever-widening reading experiences and access to information. Whereas in our close-ended pedagogy, when one text and one text only was all the child was going to read, or recite, or intone, or chant forever after, the open-ended presumption of literacy was negated. The child would learn the text by heart and by rote repeat it with no further call on linguistic skills.
I argued that literacy had no such open-ended presumption, it merely meant the ability to read—that when the state’s own inspectors had sat in on our first- and second-grade classes they were satisfied that the principles of reading and writing were being taught in terms of word recognition and phonetics, spelling and grammar, and that it was only when they had discovered, in the upper grades, that the Book of Revelation was the children’s sole reading material that they found the Community at fault. Yet the children as taught by us are in fact able to read anything and are literate. Because we direct their reading and contemplation to the sacred text that is the basis of our beliefs and social organization, the commissioner would impinge on our right of free religious expression as set forth in the First Amendment. Every religion teaches its tenets from one generation to the next, I said. And every parent has the right to raise his child according to his beliefs. That is what the parents of our Community were doing and had every right to do, whereas the claim of failed literacy was on the face of it an attempt to interfere with a minority’s religious practice of which the commissioner does not approve.
The judge ordered a suspension of our license but declared at the same time that, the issues being substantive, he would defer his order so as to allow time for a court challenge. It was what I expected. The lawyers and I shook hands and that was it.
But as I was leaving the room one of the spectators stopped me, an older man with gnarled hands and a cane. You are working for the Devil, sir, he said. Shame on you, shame, he called after me. And then in the corridor a reporter I recognized was at my side, walking with me at my pace. Playing the freedom-of-religion card, eh, counselor? You know they’ll really be down on you now. Studies, tests, videotapes, school records. Process of discovery.
Nice to see you, I said.
Anyway, you bought yourself six months. Six more months of doing what you do. Except of course if your boy is nailed before then.
Christ was nailed, I said.
Yeah, the reporter said, but not for having a Swiss bank account.
—
I WAS RELIEVED TO get back to the great valley as a soldier is relieved to get back to his own lines. There was a lovely sense of bustling anticipation as the weekend approached: we were to have an Embrace.
This was a once-a-month occasion when we received outsiders who had heard of us, and made inquiries, or had perhaps attended one of Walter John Harmon’s outside Meetings and found themselves interested enough to spend the day with us. They parked their cars at the Gate and were brought up by hay wagon. In our early days we didn’t think of security. Now we copied down driver’s licenses and asked for signatures and names of family members.
On this Saturday morning in May perhaps two dozen people arrived, many with children, and we greeted them with heartfelt smiles and coffee and cake under the two oak trees. I was not on the Hospitality Squad, but Betty was. She knew how to make people feel comfortable. She was pretty and compassionate, and altogether irresistible, as I well knew. She could immediately spot the most needful tender souls and go right to them. Of course, no one who appeared on these days was not needful or they wouldn’t have come. But some were skittish or melancholic or so on the edge of despair as to be rudely skeptical.
In the end, no one could withstand the warmth and friendliness of our Embrace. We treated all newcomers like long-lost friends. And there was plenty to keep everyone busy. There was the tour of the residences and the main house, where the children put on a sing. And there was the Enrobing. All the guests were given the muslin robe to wear over their clothes. This had the effect of delighting them as a game would delight them, but it also acclimated them to our appearance. We didn’t seem so strange then. Several long refectory tables were brought out from the carpentry shop and the guests helped lay the cloths and carry out the bowls and platters with all the wonderful foodstuffs—the meat pies, the vegetables from our gardens, the breads from our bakery, the pitchers of cool well water and homemade lemonade. All the children sat down together at their tables and all the adults at theirs, there in the warm sun. Every guest was placed between two members with another directly across. And our Elder Sherman Beasley, who had a naturally booming voice, stood and he said grace, and everyone tucked in.
It was such a beautiful day. I was able to sit in my place at the end of one of the long tables and to forget for a while the threats to our existence and to feel blessed to be here under a blue sky and to feel the sun on my face as God’s warmth.
The conversation was lively. We were instructed to try to answer every question as diplomatically as possible. We were not to give doctrine or theology—only the Elders were entrusted to do that.
A shy young woman on my right asked me why she had not seen any dogs in our Community. She was physically unprepossessing, with thick glasses, and she held herself on the bench as if to take up as little space as possible. This is sort of like a big farm, she said in her thin voice, and I’ve never been on a farm that didn’t have a dog or two.
I told her only that dogs were unclean.
She nodded and thought awhile and after a sip of lemonade, she said: Everyone here is so happy.
Do you find that odd?
Yes, sort of.
I couldn’t help smiling. We are with Walter John Harmon, I said.
—
AFTER LUNCH CAME OUR big surprise. We took everyone to the West Section, where on a prelaid cement base a house was going up for a recently sworn-in couple. The framing was done and now
as everyone sat in the grass and watched, we men arose and, under the guidance of our carpenters, some of us went to work on the board-and-batten siding, others were up on the roof beams, laying out the planking, and the skilled among us were fitting out the doors and the windows. Of course none of the inside finishing would be done that day, but the thrill our guests had was in seeing so many of us making such quick work of building a home. It was a lesson without words. In fact it was a kind of performance because we had built the identical home many times over and each man knew what he had to do and where each nail went. There was a natural music to all the hammering and sawing and hauling and grunting and we could hear our audience laugh and occasionally applaud with delight.
At the end, as we all stood by, Elder Manfred Jackson presented a scroll to the new first-floor occupants, the Donaldsons, a gray-haired couple who held hands and wept. After the Donaldsons were embraced by several members and brought to sit down among them, Elder Jackson turned to the visitors and explained what they had witnessed: They had witnessed the Third Attainment.
Manfred Jackson was our only black Elder. He was an imposing figure, tall, his shoulders as squared as a young man’s though he was in his eighties. His hair was white and he wore the muslin robe like a king. With the Third Attainment, he said, these communicants of the Unfolding Revelation have forsworn all their personal property and given their wealth to the prophet. The Third Attainment is a considerable step up, for it is no small matter to abjure the false values of the world and rise from its filth. The prophet teaches us there are seven steps to God-worthiness. Ours will be the kingdom of the chaste and the absolved, because whatever is ours, whatever we possess, whatever we think we cannot do without, we give to the prophet as his burden. He has brought us to live apart from the clamor and lies of the unbelieving. We wear his muslin to declare ourselves in transit. We live in homes to be blown away in the tornado of God. Manfred Jackson pointed out over the valley where the Holy City would descend: We wait upon the glory that needs no sun, he said.
—
ALL THIS TIME WALTER John Harmon had not been seen. As the day went on, heads turned this way and that as our guests wondered where was the man who had drawn them here in the first place. By mid-afternoon all the organized events, the choir recital, the walking tour of the sacred land, and so on, were concluded, and the visitors began to think of leaving. We had collected their muslin robes as if to give them leave to depart. They were indecisive. Some of their children were still playing with ours. The parents were looking for someone to make the first move toward the hay wagons. In the meantime we Elders and members continued to walk with them and express pleasure at their coming, gradually drifting with them back toward the Tabernacle. We knew what to expect, but we let them discover for themselves the prophet sitting quietly there beside the wood table. A child saw him first and called out, and it was the children who ran ahead, their parents following, and a murmur of awe went through them as they slowly gathered in the grass and looked upon Walter John Harmon.
This was always a thrilling moment for me, a culmination of the day’s Embrace. See? I wanted to call out, do you see? a great surge of pride filling my breast.
The prophet’s custom was to speak to the visitors, but this day he was lost in thought. His eyes were lowered. He sat slightly forward in the chair, one ankle tucked behind the other and his hands folded in his lap. His feet were bare. People settled down in the grass, waiting for him to speak, and even the children grew quiet. More and more members joined us, and there was absolute silence. The ground was cool. The light of the afternoon sun was beginning to throw shadows and a small breeze blew across the grass and played in the hair of the prophet. Betty was suddenly beside me, dropping to her knees, and she took my hand and squeezed it.
Minutes passed. He said nothing. The silence passed the point of our uneasiness or expectation and became significant. A great peace entered me and I listened to the breeze as if it were a language, as if it were the language of the prophet. When a cloud passed over the sun I saw the moving shadow on the ground as his writing. It was as if his silence was transmuted to the language of the pure world of God. It said all would be well. It said suffering would cease. It said our hearts would be healed.
As the silence went on, it became so unendurably beautiful that people began to weep. Someone stepped past me and went to the prophet as he sat there in his impassive loneliness. It was one of the visitors, a chubby blond child who couldn’t have been more than fifteen or sixteen. She lay down before Walter John Harmon, and curling herself into a fetal position, she touched her forehead to his feet.
—
SIX FAMILIES AMONG THE visitors that day would pledge to the nonresidential tithing that is the First Attainment. But as our Community continued to grow, in a kind of perverse linkage, the attentions of a vindictive world were growing, too. Unfortunately, one of the registrants at the Embrace was a columnist from a Denver newspaper, who must have gotten in under an assumed identity. She described the events of the day accurately enough—such was her craftiness—but the tone of the piece was condescending, if not contemptuous. I could not understand why a columnist would want to come all the way from Denver to sneer at us. The column was not libelous in the legal sense, but I felt personally betrayed when I recognized from the columnist’s photo the unprepossessing young woman with thick glasses who had sat next to me at the midday luncheon and asked me how everyone could be so happy. How underhanded she had been, and with such animosity in her mousy being.
At a steering committee meeting, the Elders Imperatived that the monthly Embraces should thenceforth be limited to families with children. I thought, given the needful of this world, that such a restriction was unfortunate, but the fact was that we were beginning to feel embattled. Allegations that we were all familiar with, having heard them many times over, were regularly communicated to us—by relatives, friends, or professional contacts on the outside—as if we had to be enlightened: Your prophet is an alcoholic. He abandoned a wife and child. He has grown rich at your expense. How could any of this have been news to us inasmuch as our prophet was what, in our entirety, we had been? As Walter John Harmon took our evil unto himself, we had emerged newborn, with our addictions, our concupiscence, and our depthless greed lifted from us.
His life was no secret. Every moment of it was a confession. But as the outer world was as darkly inverted as the negative of a photograph, so was its logic.
Each instance of negative publicity seemed to encourage another suit or investigation of one kind or another. Elder Rafael Altman, our CPA, informed us one morning that the IRS had applied for a court order to subpoena the Community books. One of our lawyers was dispatched to apply for an injunction. Those others of us with skills still practiced on the outside met in extraordinary session with the Elders to come up with some overall strategy for dealing with an increasingly impinging world. As to bad publicity, up to this point we had met all of it with a pious silence. Now we decided for the prophet’s sake that we must speak out on his behalf, we must give witness. We would not proselytize, but we would respond. Judson Berglund, a high Attainist who before coming to us had run his own public-relations firm in California, had the Imperative to organize this effort. He quickly brought order. When a national newsweekly questioned the miracle of the Fremont, Kansas, tornado, Berglund saw to it that they printed Elders’ testimony in their letters to the editor. An attack by a well-known anticultist we boldly duplicated on our website, along with the countervailing responses of dozens of our members. And so on.
It only became us, though, to respond to everything patiently, resolutely, and in the spirit of forgiveness.
Walter John Harmon was typically stoic about all the problems mounting up, but as the summer drew to an end and the leaves of the oak trees began to turn, he seemed more and more withdrawn, as on that day of the Embrace. He seemed irritated that nothing he did went unnoticed, as if our devotedness was pressing on him. Yet he was calle
d by God to have no private life, no private feelings, and so we worried about him. Our joyful life of peace and reconciliation, the exultant knowledge infused in all our beings of an exquisite righteousness in the sight of God, and the prayerful anticipation of the coming to our green earth of God’s Holy City, was shadowed now by our concern for the spirit of His prophet. When the children sang, he was inattentive. He took long walks alone in the holy site. I wondered if it were possible that the weight of our sins had already become too burdensome for his mortal soul.
—
WHAT I REMEMBER NOW is Walter John Harmon standing with my wife, Betty, in the orchard above the Tabernacle on a chilly gray afternoon in October. Clouds dark with rain sailed through the sky. A wind blew. The orchard trees were only three or four years old, the apple, pear, and peach trees not much higher than a man. Only the apple trees were in fruit now, and on this windy gray day, while Betty’s charges ran about picking apples off the ground or reaching for them on the lower branches, I watched Betty hold an apple out to Walter John Harmon. He took her wrist in his hand and leaned forward and bit into the apple she held. Then she took a bite, and they stood looking in each other’s eyes as they masticated. Then they embraced and their robes, whipped by the wind, clung to their shapes, and I heard the children laughing and saw them running in circles around my wife and Walter John Harmon in their embrace.
—
SOME MORNINGS AFTER THIS, members who had gone to pray noticed a robe lying on the ground beside the Tabernacle table. It was his, the prophet’s. We knew that because, for ceremonial occasions, he wore not muslin but linen. Now it lay as if he had dropped it at his feet and walked away. The latchkey was still on the table, but the white stone was on the ground. The Elders were quickly summoned to study the scene. Carpenters placed stanchions around the site so that the gathering members would not disturb anything.