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mounting up, but as the summer drew to an end and the leaves of the oak trees began to turn, he seemed more and more withdrawn, as on that day of the Embrace.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 called 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.
Efforts were made to locate Walter John Harmon. We had never ventured past his front door. This was now found to be open. Inside, the place was a shambles. Empty liquor bottles, broken dishes. His closet was empty. Down at the Gate, someone reported that the Hummer was gone.
At noon, with all work stopped, the Elders announced to the stunned Community that Walter John Harmon was no longer among us. There was absolute silence. Elder Bob Bruce said the Elders would convene shortly to make a determination as to the meaning of the prophet’s disappearance. He led us in prayer and then urged everyone to go back to their tasks. The teachers were to take their children back to their classrooms. As everyone dispersed, one group of children stood where they were, there being no teacher to lead them. These were Betty’s charges. Her puzzled colleagues took the children in hand. Everyone was distracted, unsettled.
I could have told them all the prophet was gone when, the night before, I heard Betty rise from her bed, dress, and slip out the door. I listened, and in a while, in the darkness, I heard through the clear cold night the distant sound of an engine turning over, revving up.
WHEN IT WAS discovered that the prophet had left with my wife, I was called before the Elders. I was invited to join them in their councils. Perhaps they believed the cuckolded husband was enlightened as they were not. Perhaps they thought he was important in other ways. Surely the challenge to no member’s faith could have been greater than the challenge to mine, and if I could forbear and sing the praises of God, who would not sing with me?
Whatever their reasoning, I took solace in their dispensation. My personal grief was subsumed. For the sake of my sanity I wanted to find resolution and strength from this crisis. But I also understood quite clearly and unemotionally that were I to think of Betty’s betrayal with a forgiving spirit and concentrate on its larger meaning, I would both ease my heart and put myself forward in the minds of the Elders as an exemplar of our Ideals. In a community such as ours one’s moral currency might someday be exchanged for an executive role.
The discussion went on for three days. I spoke with increasing confidence and have to admit I had no small part in the deliberations. We came to the following consensus: Walter John Harmon had done what was both required and foreordained by the nature of his prophecy. Not only had he forsaken us who had loved him and depended upon him, but by running off with one of the purified wives, he had cast doubt upon the central tenet of his teaching. What further proof did we need of the truth of his prophecy than his total immersion in sin and disgrace? It was thrilling. Elder Al Samuels, a tiny, bent-over octogenarian with the piping, scratched voice of the very old, was also the most philosophically inclined. He said we were confronted with the beautiful paradox of a prophecy fulfilling itself by means of its negation. Elder Fred Sanders, known and loved for his ebullience, stood up and shouted, Glory be to God for our blessed prophet! We all stood and shouted, Hallelujah!
But while all of this was being worked out, the Community had languished. There was a good deal of crying and wandering about listlessly on the part of many. People could not do their work. Extra prayer sessions were called but went sparsely attended. And a few of the members, poor souls, even packed their meager belongings and walked down the road to the Gate, heedless of all pleas. I think that is how word got out about our situation — through our dispirited defectors. It did not help that a TV news broadcast showed a picture of the Community from a helicopter flying over us while an announcer spoke of us as collectively duped, robbed of our estates, and left humiliated and penniless in the middle of nowhere.