On Being Human

Courtesy, the brilliant Nick Galifanakis.

Long ago, I made peace with the idea that ALL humans really want and need the same thing: to do the best we can with what we know. It’s the same in the physical, in the psychological, and in the spiritual. There’s nothing whatsoever “wrong” with this; it’s a healthy part of human nature.

And, in terms of judging the behavior of others, this is a wise position to take, because it strikes at the heart of what motivates people. We want to help ourselves, our families, our communities, and beyond. That only some are able to do this well is the thing that’s really wrong with our world under the sun. Sadly, these few are the ones with the dragons capable of raining down terror on the rest of us. Dracarys!

Those who associate with a God of their understanding — as a part of their teaching, training, and faith — fully grasp the significance of helping the poor and the afflicted among us. Chaos ensues, however, when even a few of these get the idea that helping others means personal loss to themselves, or even more deceptively, that the poor are somehow “out to take what’s ours.” This stance puts us at odds with God, no matter which religion we pick. It ought to concern those who do so, but it doesn’t.

For, no matter how we play it, those who are stuck in the rut of competing for what they believe to be “theirs” are at odds with others who are more giving. As a friend recently said, “It’s not a piece of pie.” Helping others is a natural behavior for humans, one that runs into conflict only when we put our spiritual selves on hold while we pursue getting what we can to better our physical lives. This produces the takers in a world of givers, and they are an abomination before God.

Luke 6:24 “But woe to you, rich ones, for you have your comfort!”

It’s a lot easier on all of us to view the realities of life through the veil of wanting to do the best we can for ourselves and our families. This knowledge (or is it a belief?) has a way of injecting compassion into those who are aware. Everybody seems to agree with the principle but not with how to bring it about throughout the planet. Resources to accomplish the task appear to the uninitiated as a zero‐sum game and one that requires that I take from somebody else in order to satisfy my own wants and needs. Once I’ve accumulated “mine,” I might be able to turn my attention to somebody else. Wash, rinse, repeat.

The fear that somebody else “might” take away my piece of pie is a powerful motivator to maintain the status quo, no matter who gets stomped on in the process. This, again, is human nature gone to seed, revealing the hidden motives of selfishness and self‐centeredness. And, if this is to be our stance, we are sad and to be pitied.

Those who know God, however, understand that His approach is for us to give of ourselves first in order to be filled fully via the spirit with what’s best for us afterwards (See: The parable of the garden hose). This is foolishness to the world under the sun, but those of us who also fully inhabit the spiritual see the wisdom of such an approach. God is fully committed to the poor, and that includes Jesus. You can’t go very far in reading the Bible until you encounter this truth.

And, this is why the Republican approach to religion is so off‐putting to me. To them, social justice is a major weakness in governance, and why Trump puppet master Steve Bannon said in 2017:

“The longer they talk about identity politics, I got ’em. I want them to talk about racism every day. If the left is focused on race and identity and we go with economic nationalism, we can crush the democrats.”

This is a crude albeit correct description of Republican Party Politics, because it seeks to benefit the status quo and by extension, the wealthy and the haves. The sole strategic thrust of the Democrats ought to be how their opponents only speak for the wealthy and the filthy rich, and the bones they toss to white evangelicals — like abortion and religious freedom — are only offered to ensure a larger support base. Republicans, quite honestly, could give a crap about fetuses being aborted. The litmus test for conservative judges is not abortion; it’s how business‐friendly they are. The price conservatives demand is support for the wealthy, and since a lot of these preachers consider themselves in that category, the match is perfect. Moreover, the wealthy give money to big churches and ministries (it’s called a tax write‐off).

And, no preacher worth his salt wants to turn that down, right?

This business of being human can give us all fits, not just the poor and the afflicted, so how are we supposed to judge others? the Bible says we should “Judge not according to the appearance, but judge righteous judgment.”

They’ve taken the human idea of doing the best for ourselves, our families, and our communities and turned it into selfishness.

And, it’s not pretty.

A Kingdom of God Apologetic

Consumer warning: The following may mess with your faith.

Christianity has a lot more in common with other ancient religions of the world than most people think. It all depends on your view of a single word in the New Testament, the Greek word “Zoe.” In most English translations, it’s defined as “Eternal Life,” which is then further translated to mean the afterlife, wherein human kind lives forever in a good place or a bad place, depending on one’s behavior in this life. “Salvation” is then free to be interpreted as a rescue from the fires of eternal hell.

The word is better translated as “the life of God,” which opens the door to fellowship with the people of the world, for Jesus didn’t die just for those who believe, although believing is certainly a part of accepting this grace of living the life of God. It’s the connection with things unseen, sacred, and especially eternal that speak of how we are ALL connected to the basic simplicity that is life. If you have life, you have God, because God is Life. It’s in this same area, however, that those humans with the ability to do so have warped this basic fact into something ugly that pits brother versus brother in a relentless game of one‐upmanship in pursuit of the “right” position in the afterlife.

“I’m going to Heaven, and you’re not” is the statement of fools who are in it primarily to save their own asses at the end of the unbridled pursuit of happiness in this life. Fools are easily manipulated, however, and this is the topic of my new — although unpublished — book, “Life on Life’s Terms: Overcoming the Weakness of Christian Counseling.

The problem is that “Heaven” isn’t some place far off to which one aspires upon death. Heaven is here, right now, but religions that have at core the desire to manage people within the culture, it’s smart to make people work towards a righteousness in the afterlife. It keeps them competing with each other and from objecting too loudly over the poor conditions they accept as their unfortunate lot.

The most basic method of evangelism, regardless of who’s doing the evangelizing, is to provide the listener with a way to save themselves from the fires of hell in the afterlife. This is why the opening question of the discussion is very often, “Do you know where you’ll go when you die?” Absent this knowledge, the door is then open for the evangelist to provide their specific formula for survival at the end. If you were a serf in medieval times, there were very few options available for people who suffered under the oppressive taxes and rules provided by the Lords and the church. So the teaching that one’s current lot in life will matter nothing when it comes to the joy and celebration of entering in through the pearly gates served an important role to the hierarchy, namely to calm the masses and maintain the status quo.

The Christian version is especially distorted, because in addition to providing a soothing balm for the underclass, it also gives those farther up the hierarchy the license to advance themselves in this life. If this ticket to Heaven is indeed from God, after all, then how could those in positions of power be convicted of anything other than believing the same thing for themselves? If the end justifies the means, then the means must not really matter, and this is an easy message to sell to the rich, who in turn will gladly support the messengers. When we see the advancement of the rich, we can know in our hearts for certain that the church isn’t far behind, for their money — at least some of it — is there to help assuage any disturbing guilt that might be present.

So, what happens when the people of God figure out that this Kingdom of Heaven doesn’t refer exclusively to the afterlife, or may in fact have nothing to do with it at all? That which separates Christians from others is, at core, a wager that the Kingdom is a future world and not part of the present. On this hangs much, including almost the entirety of Western history and civilization. Salvation, in the language of believers, is the necessity of being saved from damnation and hell in the afterlife, known in the vernacular as “Eternal Life” or life everlasting.

Zoe differentiates from two other Greek words used for “life” in the New Testament, Bios, which deals with life in the physical (biology), and Psuche, which refers to the mind and the soul (psychology). Zoe, however, is the big one, the life of God, which must cross over from the eternal and include the here and now. Otherwise, nothing alive would have life, the Zoe that is the life of God.

How can humanity, which exists within the dimensions of time and space, possibly comprehend that which is beyond? We can’t, so we do the next best thing: we anthropromophize everything to make it more closely resemble us and our world. It provides understanding and context for certain studies of the Bible. Unfortunately, this shifts us from being created in God’s image to God being created in ours. This can be a bitter pill to swallow, but we’re not actually human beings on a spiritual journey; it’s exactly the other way around — we are spiritual beings on a human journey — and nothing will change your life quite like this revelation.

But, the real problem here is how these Kingdom opinions are then used to advance a more self‐serving agenda, that this Kingdom means here and now prosperity for those who believe. My old boss Pat Robertson wrote his views on this in “The Secret Kingdom,” which was actually a self‐help manual for believers, and it still carries heretical weight today.

Frankly, we’ve had our fill of this self‐centered view of personal faith, and we need to look beyond the church, beyond the faithful, and beyond even the Bible in trying to discern what Jesus meant in stating that the Kingdom of God is at hand. If we can permit ourselves to set aside the teachings of the church (not God) for even a moment, this mystery becomes a whole lot less mysterious. That’s because a great many of these scholarly efforts all heap tons of baggage on the concept of two different and differing worlds existing at the same time and in the same place. If we could bring ourselves to simply stop and consider the essence of Jesus’ message, it would likely change a great deal about the entire Christian narrative.

Challenging the apologetic propositions advanced by the church over the centuries is often dismissed as a fool’s errand, but it’s always a useful exercise to challenge our own assumptions. It’s what gives us a seat at the discussion table in our increasingly postmodern world.

Let’s begin with the words of C.S. Lewis in his genuinely insightful book, The Screwtape Letters. Here we have a senior demon, Screwtape, giving advice to a young demon, Wormwood, on how to bring about the ruin of his human “patient.”

Dear Wormwood…Humans are amphibians– half spirit and half animal…As spirits they belong to the eternal world, but as animals they inhabit time. This means that while their spirit can be directed to an eternal object, their bodies, passions, and imaginations are in continual change, for as to be in time means to change…

Wormwood is made to see that keeping his patient away from the “eternal object” and toward the ups and downs of life, the “changes” of existing in the flesh, is the way to keep him riled up and dissatisfied. So, the idea of blending the two worlds to assuage the self‐centered desires of humans (including and perhaps even led by Christians) is not an idea born of God, and this cries out for our attention. If a “personal relationship” with Jesus means comfort, safety, and protection as we seek the true reward of eternity in Heaven, then it is indeed every man for himself.

I object to those who connect this world with the otherworld of which Jesus spoke. Jesus, the most perfect human to ever walk our planet, the guileless One, the miraculous One, the gift of the highest gift‐Giver, the One sent to rescue us from the ravages of life under the sun, the anointed One — and much, much more — didn’t come to us as a conqueror, for that is the way of those locked into time and space. Of necessity, therefore, He spoke of this other world, what He called “the Kingdom of God/Heaven.” We’ve over‐spiritualized everything about this and have attached worldly things to it in an effort to be relevant ourselves. The sum total of everything He taught was that we could exist in the world without being married to it and thereby find immunity from being bounced around by events, experiences, and those around us.

It’s here, too, where the concept of the fall humankind and the redemption offered by the sacrifice of Jesus are made manifest, because awareness of our spiritual nature is blocked by our self‐centeredness, which was the real “sin” of Adam and Eve. In order to exist happily in the world of the spirit, one must give up selfishness, and therein lies the rub. When caught up in the zero‐sum game of competing for worldly resources, it’s very nearly impossible to think otherwise, for the seeking of personal gain is anathema to the goal of spreading the love and life of the Creator.

Let me be perfectly clear here: there are no rules for living in the Kingdom, because it is not influenced whatsoever by how we approach it. The Kingdom of God does not require any sort of process to get there, because it’s already here and available to everyone, thanks to the sacrifice and death of the Anointed One. The only requirement for us is to believe, and that’s the faith that we’re called to express (and which, without works, is dead).

An old Zen axiom applies: “He who is in the sun and in the fire and in the heart of man is One. He who knows this is one with the One.”

As such, Christianity ought not require that its “members” follow Jesus, for He came to us as a doorway, not a leader of day‐to‐day living under the sun. This mistake in the study of Christ is understandable, because humans will always default to the self, that creature who, at best, can only try to better their own place in the world. Christianity is human‐created belief system designed at core to advance the system throughout the world. Among many, many others throughout the globe, just ask the Cherokee Nation about how they were treated by these white Christian “explorers.”

And, Jesus never said that we should bear suffering in this life, because we’ll be rewarded in the next. That’s because “the next” is irrelevant when it comes to life on earth. No, the message of Jesus is how we can live today, in this life, without being miserable when the mountain top becomes a deep valley in the dimensions of time and space, and so forth.

But it seems old Screwtape’s advice has been well adapted in modern times, for humanity is certainly busy chasing its tail and not the Kingdom.

Postmodernism Marches On (Although Most Still Don’t See It)

Postmodernism — that is the new cultural era brought about by the advent of the internet and the web — is advancing far from the sight of those whose oxen are being gored in the process. Call it what you wish, but long after I’m gone, and on into the centuries to come, the empowering of the people will continue. Chaos will be the on‐the‐table discussion item in the years ahead, because those people who are latched onto the tit of logical and rational modernism can see only chaos with anything else. Always remember the precision of Henry Adams’ observation that the way of nature is chaos, but the dream of man is order.

Let me state emphatically, too, that chaos is in the eye of the beholder. To the postmodernist, there’s nothing inherently chaotic about this new era, only that it is a welcome change from the silos of logic and reason to the breath of creative fresh air.

Even now, the evidence of the conflict between the old (modernism) and the new (postmodernism) is everywhere. It’s in every human institution, like a slimy monster that fits itself into places where it seemingly doesn’t belong and challenges us to rethink just about everything and especially the form of personal advancement known as “credentials” or “expertise.” Jeff Jarvis refers to such as “the high priests” of culture, those who’ve managed their way to the top through their lineage, schooling, hard work, luck, and especially through the protections in place to help those already near the top and to make it difficult for everybody else. Witness the current scandal involving the purchase of bogus “scholarships” to access the best universities in the land. This is a logical behavior in a world that values credentials based on schooling.

As C.S. Lewis wrote in his commencement speech at King’s College, University of London, in 1944 titled “The Inner Ring,” once a person makes it into the inner circle, she defaults to making it harder for others to get inside.

“…your genuine Inner Ring exists for exclusion. There’d be no fun if there were no outsiders. The invisible line would have no meaning unless most people were on the wrong side of it. Exclusion is no accident; it is the essence.”

Protected knowledge is that which separates everyday people from the experts in a logical, modernist culture. For example, it’s what gives doctors the fortitude to suggest that their medical degree beats Google searching, but this is merely self‐preservation in a chaotic tsunami of informed patients. This will rage on, and it has already partially disrupted the authority of the physician. It’s not that she isn’t an expert anymore; it’s just that her expertise — with its incumbent authority — isn’t what it used to be. This conflict will continue until we find and accept that we’re all better off with such knowledge. The medical industry? Not so much.

We all have personal stories of how the institutions of the West have failed us in one way or another. The simple truth here is that the “push” world is being replaced by one that “pulls,” and no matter how many lawyers get involved, the rise of the people — those who’ve today known a freedom that our ancestors never imagined — will not go backwards. Look, information is power, and power that is distributed horizontally in a democracy will forever tip the scales away from absolutism at the top, much to the dismay of those at the top of the modernist pyramid.

Try to search ANY medical condition, and you’ll find at least one group of people with that condition who are ready and able to help those newly diagnosed. If one’s medical degree is, in fact, the be all and end all, then why are these groups forming? It’s because, for a great many people, medicine has its own fatted calf to protect, and its needs are not always in the best interests of patients. As long as the A.M.A. governs medical practice in the U.S., the practice of medicine will never be fully patient‐friendly. The demands on practitioners is so great each and every day now that they simply don’t have the time or the inclination to discuss or argue medicine with patients. And that is to their great shame. Higher education doesn’t make you smarter; it merely positions you for scaling the imaginary cultural ladder.

In his seminal argument, Everything Is Miscellaneous, Harvard author David Weinberger makes the case that no knowledge storage retrieval system that humans can possibly create could ever outdo basic search. This is the “pull” concept in long form. Knowledge can’t be sorted into any directory system that can compete with search. From grocery store shelves to libraries to any institutional silo, it’s impossible to even come close to the efficiency of search. And search has gotten so good that even coming close on a guess often leads to what the user is actually seeking. This is not about to go backwards, so those who insist that THEY can organize their goods in such a way that physical proximity is necessary are being quite ridiculous. After all, these sorts of organizations exist to advance themselves, and it doesn’t matter to them if consumers are inconvenienced.

But, Terry, what if shoppers need what they’re seeking NOW? Enter Amazon’s new “same day” delivery. This is a powerful game‐changer that’s getting very little publicity, but just try to imagine a downstream scenario in which such a service is thriving. Amazon has turned the entire retail system on its head already. People will soon come to accept such and will revel in the magic of it all. Imagine the time saving! Shoppers won’t have to go store‐to‐store in order to find something; they’ll simply search for it online, and it will come to them. This is uniquely postmodern, because stripping away hierarchies is the logical future of empowered people. Grocery chains offer pick‐up service, and while that’s nice, it can’t compete with same‐day home delivery via Instacart. This will change. I promise you.

And now comes Amazon Prime Wardrobe, where the company will send a box of clothes pre‐selected by the user along with a handy convertible box which is used to send that which the customer doesn’t want back to the company. This eliminates the need for the store and the booth in which we try on clothes and moves the whole process to the living room or bedroom (or whatever). So, the customer gets a box of clothes, picks out what he wants, is charged for those, and returns the rest at no cost to him. This is designed to further destroy the value proposition of retail clothing shops, and for Amazon, it’s a way to say “anything you can do, I can do better.”

Those who fear that this horizontal empowerment itself will lead to future hierarchies are stuck in the past and fearful of Orwell’s 1984. The problem with this thinking is that the web provides the same opportunities to Aunt Helen that it does to Big Brother, for the web views them as identical. This is just one of the many reasons we fought so hard for net neutrality. The internet belongs to the people, and although we lost the first round on the issue — it’s a modernist response to the loss of control — we’ll be back and better prepared for what happens next.

Postmodernism is moving power to the base of the pyramid, while institutional power must be at the top. When people at the bottom seize the power given them through the net, they’ll never give it back willingly. So, we’re in for turbulent times as the culture groans in reaction to what it views as an assault, and there’s nothing new to this. The same thing happened with the dawn of the printing press and for the same reasons. At that time, the power was with Rome and the church. When Gutenberg had the audacity to print a Bible, the shit hit the fan, for the priests knew well the danger of putting “the word” in the hands of everyday people, and they were right. The reformation would never have happened, if only Rome held access to the book’s contents. It was John Wycliffe’s common language translation that led him to say, “This book shall make possible government of the people, by the people, and for the people.” The same concept is alive and well today.

In fact, it’s fair to say that the years following Gutenberg produced the same kind of Western response that we’re seeing today. Erotica was one of the first genres to be printed. Rome wanted to establish a licensing arrangement where only they could approve of those who wanted to print the Bible. It didn’t work, and the power of the Vatican in all matters cultural slowly but steadily slipped away.

Christian institutions ignore the web today and press for top‐down control, which is kicking against the pricks of culture’s progressive but steady march. It’s not hard to understand, because all they know is a stage and the audience. They want little to do with the work of a more horizontal experience, because they simply cannot trust people who aren’t on the podium. “They’ll never get it right,” the thinking goes, “if they don’t have a group of educated higher‐ups holding their hands.” Such nonsense. Look where we are today with Christian leaders saying that Donald Trump was ordained by God in the manner of the ancient Persian King Cyrus. This flagrantly false and misleading reference is so dangerous that we’ve become a people tripping up a step that isn’t there.

The hue and cry over fake news is another example of the modernist crowd screaming for control. I don’t deny this is an area that needs our attention, but it’s nothing more than a Trojan Horse foisted upon us by the top‐down and right‐wing crowds in an attempt to frighten us into submission. The originators of fake news came from the law and order right wing of American politics. In olden days, we used to call this “propaganda,” but it reached new pinnacles with the horizontal nature of the web. The right wing’s response to the clamor was simply to label opponents “fake” in order to hide their own mischief. In the wake of New Zealand, we now have people demanding that we regulate social media. This is akin to swatting a fly with an atomic bomb. We wish to shield our children from everything we went through (or “could” have gone through), and in so doing we’re preventing them from experiencing the very things that shaped our own character. It’s like beating our kids over the head with a 2x4 rather than giving our permission for them to scrape their knees.

The managers of the status quo come from two different groups — the lawyers, those rule‐bound grifters who suck the life out of everything they touch and turn it into profit for themselves and those they represent — God bless ’em — and the world of business, where players sell their souls for profit and suppress anyone who stands in the way, including the government and especially the poor. The more people become aware of this, the more they’re going to object, and nothing will be impossible for them.

After me, there will be a sweeping constitutional convention to address all of this, because our government was formed in a previous cultural era and is insufficient to govern people who are connected horizontally. Traditions will be given more weight than today, perhaps even equal to laws, for traditions can be discussed and argued whereas our laws are currently given to us by lawmakers, those who exist at the pyramid’s top and therefore have their own self‐centered wants and needs. Influence will slowly move to the bottom, although new forms of hierarchies are quite likely. The buck still has to end somewhere, at least that’s the way I think today.

Much is given to the politics of those who have the final say in our laws, the Supreme Court. The law says there shall be no litmus test for the selection of those who make it to this upper bench, but that is just lip‐service. And, while we are kept busy with arguments about, for example, abortion or religious freedom, the most glaring political difference in the selection of nominees is the extent to which each supports business or the rights of workers. This is the real differentiator, because real power in our culture is a struggle between the top of the pyramid and the bottom. Everything else is a side show.

The Bible says the poor will always be with us, and it’s our reaction to this truth that is the great determinator of our response. If it gets in the way of those at the top, then it’s thought to be a nuisance to be ignored or even made worse, and this is another revelation that comes with empowering the bottom. Civil war in America today would not be political nearly so much as it would be class‐motivated, and this energy has grown, in my view, during the Trump election and administration. So far, Republicans (the silk stocking crowd) have been successful at keeping the truth from their bottom supporters through arguments about religion and abortion, but that will not last forever.

Information is power, and power has a way of opening eyes.

Look, I know we’re in a season of cynicism and confusion, but please do not underestimate — under any circumstances — the power of the masses in determining their own government. This was Wycliffe’s point back in the 15th Century, and it’s the point today in the wake of the web.

If I had any influence on the Democrats, this is the message I would pound home to the people. It’s the money. It’s all about the money. Modernist thinking, however, forces the discussion to the box of “what new policies will you put in place instead?” This moves the narrative away from simply fixing what’s wrong to providing solutions ahead of time, so that they can be analyzed and dismissed by those at the top. That’s the cart before the horse and the source of our current gridlock.

If the base of the pyramid crumbles, the top will have no backs on which to stand. Think about it.

Who writes the history in a postmodern world?

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As the American press attempts to deal with its devastating loss of authority in the 2016 presidential election process, it might be useful to review one of its most important, albeit self‐assigned roles: creating the “first rough draft of history.” The job of writing history in an era where there is no governing narrative is going to be very tricky, as this election has proven. There is no single explanation of what happened, for each “side” has its own narrative. This is going to increasingly be the case, because postmodernism rejects grand or meta narratives as self‐serving and biased in favor of, usually, the ruling class.

“The rich man writes the book of laws the poor man must defend.” Ricky Skaggs

Let’s review: We entered the postmodern era as the internet came into being. Thus, the mantra of Western Civilization is shifting from purely “I think and reason, therefore I understand” to more of a “I participate, therefore I understand” theme. Power is shifting from top‐down to horizontal, and this will continue for many hundreds of years. Its end will likely not be dystopian, unless the priesthoods losing their power and control get really ugly. Then, who knows? Meanwhile, and especially for a man of my age, the conflict can be pretty entertaining. Civilization can seem quite unpleasant, uncivilized, and chaotic to those stuck on the modernist bus, where order and equilibrium provide the juice for the drive train.

One of modernism’s beacons of glory is Colonialism, humankind’s grand venture into conquest — often in the name of God — to acquire land and its resources in order to increase the wealth of the conquerers. Colonialism, it turns out, is a special kind of enslavement, for colonies are forced to submit to those who hold the power, and a big part of that power is information — the grand narrative that justifies and maintains the conquest. In order to be in charge in a top‐down government, whether democratic or totalitarian, the top must control that narrative. If you’re sensitive to it, you can actually witness such attempts as they happen, and these are even more evident as modernism slowly slips away.

My favorite conservative, William F. Buckley, Jr., once said, “History is the polemics of the victors.” which was his version of the old axiom, “In war, the winner gets to write the history.” This served well in the top‐down era from which we’re exiting, but it won’t suffice at all in the future. That’s because history — true history — is an ongoing, ever evolving and complex narrative, one that is highly suited to a connected universe. In the deadline‐driven era, it was necessary for the press to provide a finished product for consumption, even if it was just a “first rough draft.” Thanks to hyperlinks and connectivity, however, we’ve no need to summarize and package anymore, for life presents itself as an on‐going and chaotic mystery, even though it’s subject to the laws of seasons. Nothing “natural” exists in draft form, finished or otherwise; it is merely one, long, ever‐evolving, chaotic mess, while we work our butts off trying to put everything into digestible forms of order.

The history book — with its beginning, middle, and end — will be replaced by search and living links, for the stories that comprise human existence never really conclude; they simply branch off and evolve. Our access to that never ending story won’t require packaging, for the story will supplant the package on the value chain of knowledge.

Essential to order is the myth of objective or absolute truth, the idea that foundational elements of life are set and therefore cannot change, an idea that includes grand narratives, often in the form of religious tenets and beliefs. These, however, fall apart upon honest deconstruction, for somebody always gains while others lose. Therefore, grand narratives are always a zero sum game. The total is the sum of everything. Postmodernism challenges the authority of this by deconstructing narratives to a point of conflict, and this will form a new understanding of history in the centuries ahead.

The best illustration of this today is an examination of the hot button word “terrorist” and how it is used for propaganda purposes. One man’s terrorist is another’s freedom fighter, and we cannot resolve this to everyone’s satisfaction as long as both sides are a part of an ongoing narrative, the moving target that I’m calling postmodern history. The ruling authority would have to dismantle our ability to connect — and with it, our organized public disagreement — in order to stake its claim of terrorist or freedom fighter. Hyperlinks provide access to multiple points of view, and that cannot be tolerated by those in charge (the top), for we might then agree with the opposite of what the ruling authority is asserting. The postmodern world is immune from this, and one day in the distant future, we will be our ruling authority. The mischief potential of top‐down authority is simply too great to be forever sustained by those requiring a special wool to pull over eyes educated to see.

Oh there are plenty of people trying today to interfere with this natural flow of civilization by demanding control. The best example is the Zionist government of Israel, a country where control of the narrative is essential to maintaining the status quo. Despite being only one side of a multi‐dimensional and multi‐directional overarching Middle Eastern reality, the Israelis are especially good at controlling the world’s view of their geopolitical nightmare. The greatest evidence of this is the way the government is approaching social media by defining disagreeing posts as “incitement” against them and demanding private businesses such as YouTube and Facebook remove those posts. This is trying to control the narrative in the first degree, but it’s merely a form of global censorship. It cannot be sustained, for the forces against it cannot be controlled in our increasingly postmodern world, and it would be much healthier, if we all agreed on what’s taking place in the Holy Land in such a way that the narrative was more inclusive.

I realize many will view my statements as vast oversimplifications, but the vision presented here is available to anyone who’s paying attention at the macro level.

We can either participate in the evolution/revolution or sit back powerless as others do it for us.

The futility of the darkened glass

darklyOne of my favorite thoughts from the Bible is that we “see through a glass darkly” in our human experiences. Now, you can find all sorts of meanings about this depending on which version of theology you embrace, what church you attend, or whose commentary you choose to read, but to me, it identifies the absurdity of trying to control one’s life.

In order to have control, one must know at least the immediate future, so as to avoid tripping along the path from here to there. However, this simple teaching — that we’re unable to see ourselves or our lives as life sees us — reveals the vanity of our efforts. What we want is some cosmic flashlight that will cut through the darkness and light the way, but that is the textbook chasing of one’s tail.

We’re happy to trust God and His promises, as long as He lets us in on the plan. We beg for guidance when, as Brennan Manning used to say, what we really need is trust. “Give us a roadmap,” we plead, “so that we can plan accordingly.” We have control over so very little in life, but it’s never enough. We don’t want to get whacked downstream, so we hope for knowledge of when to duck. This path is fraught with problems and danger, yet we pursue it until the very end.

The result, as Blaise Pascal wrote, is that we never really live. The best we can do is hope to live, and so, like a butterfly we chase across life’s flower beds, happiness eludes us. It’s only available in the here and now anyway, but we’re all worried about what’s next. This is the life trap that addicts know so well, but it is by no means limited only to those who suffer this terrible affliction. I thank God for the knowledge gained through recovery that I am a spiritual being on a human journey, not the other way around. This has opened the door to the study and practice of being a better human than trying to be more spiritual, for in this reality, there is nothing I can do as a human to “be” more spiritual. The quest of recovery is not to quit the object or event to which we are addicted but rather to learn how to live without it. It begins and ends with learning to “live life on life’s terms” and not our own. Most people don’t know that the author of our AA literature, Bill Wilson, added a fourth line to the serenity prayer, “Thy will, not mine, be done.” “Thy” has always meant “Life” with a capital L, which is another term I use for God.

This constant staring at the darkened glass is a human insecurity born of our insistent demand for our own perfection. We’re on a quest to be spotless, even though we know it’s an unachievable goal. We need be perfect, because we can’t stand the way we feel about ourselves or our lot in life, and if we can’t actually BE better, we can at least LOOK better. We live a life of “what ifs,” and we just know that it would somehow be better, if we could just perform at a higher level. We gauge our internal feelings by what we see in others, unaware that they, too, are just as imperfect as we are.

These are the challenges of what C.S. Lewis wrote about when he compared humans to amphibians, able to exist in two differing realms simultaneously. We humans tend to think in linear terms and live within our senses, which is why we feel comfortable with an anthropomorphized God sitting on a metaphorical throne. But we also live in the spiritual dimension, where this “dark glass” doesn’t exist, because there is no yesterday or tomorrow in the spiritual realm. The spirit exists in an eternal here and now. Time and distance are created dimensions, linear concepts that trap us in a world we can’t control, and yet we insist we must. The pursuit of happiness is, after all, a self‐evident human right, right?

Like much of life, however, this is a paradox, for happiness depends on what’s happening, whereas the state of being happy, joyous, and free is one that doesn’t depend on external circumstances whatsoever. This is the place of human contentment, a safe zone to which we can retreat 24/7 to find rest and safety. Notice how David prays for this in Psalms 43:

O send out Thy light and Thy truth
And let them lead me.
Let them bring me unto Thy holy hill and to Thy tabernacle.
Then will I go unto the alter of God,
Unto God, my exceeding joy.
Yea, with harp will I praise Thee, O God, my God.
Why art thou cast down, O my soul?
Why art thou disquieted within me?
Hope in God, for I shall yet praise Him
Who is the health of my countenance and my God.

This isn’t some great mystery. It’s David retreating to his place of safety, away from the things that trouble his soul, and into the arms of God’s perfect grace and peace. The concept is so simple that it confounds the very human souls for which it is intended and why David felt it necessary to remind himself through this Psalm.

And I hope that by sharing this today, I’ve reminded you, too. The darkened glass can never satisfy.

The devil and the ego

Courtesy Slideshare.net

Courtesy Slideshare.net

We talk a lot about ego in AA, for the ego is the real enemy of any addict. Alcohol is but a symptom of our disease, the book says. The real problem with alcoholism is the “ism,” which stands for “I, self, me.” I’ve heard many people refer to their minds as “a dangerous place, because I’m not alone in there.” In fact, learning to separate those voices and identify especially the voice of your ego is one of the most valuable tools in addiction treatment and in psychology itself.

It comes as a surprise to most that our thoughts are provided by different characters in our minds. After all, our experience often is that there’s really only one “voice” in our heads, but in actuality, there are — or at least can be — many. Separating them and understanding each’s purpose is a lifetime study, but it’s remarkably rewarding, for the ability to shut down negative thoughts becomes a simple practice of ignoring that particular voice. I’m often reminded of the biography of mathematical genius John Nash by Sylvia Nasar “A Beautiful Mind.” Nash suffered from schizophrenia and was able to help himself by isolating those voices and ultimately ignoring them. Nash may have been an extreme case, but the point of those voices is very useful on the path to self actualization.

Freud was the first to identify the ego as “the part of the psyche that experiences the outside world and reacts.” The psychological world has gone far past that simple understanding. In the mid‐twentieth century, psychiatrist Eric Berne’s Transactional Analysis (TA) introduced the concept of “ego states,” and the work of Don Carter has taken that even further. Carter’s “Thawing” book series helped me in my own self study. Dr. Berne’s TA work was influenced by a seminal thought of Freud’s, that the human personality is multi‐faceted.

These works all influenced me, but none moreso than The Addictive Personality: Understanding the Addictive Process and Compulsive Behavior, the 1988 book by Craig Nakken. Nakken’s little book (120 pages) is packed with original thinking and states that the personality of addicts is also multi‐faceted: The Self and The Addict. The Addict very closely resembles The Little Professor ego state, but Nakken paints a remarkable picture of an inner war between The Self and The Addict. Suicide, he writes, is a defensive act of homicide wherein The Self finally kills The Addict. This is a remarkably accurate portrayal of what takes place inside the active mind of one so lost in the sea of conflicting inner thoughts that she can’t distinguish between right and wrong.

C.S. Lewis viewed the mind as multi‐faceted in his remarkable “The Screwtape Letters” that described the efforts of an experienced demon attempting to teach a youngster how to best influence his “client” to turn away from thoughts of God. It’s the same internal struggle described by Nakken.

In my view, these kinds of conflicts are evident throughout history and literature, although the writers didn’t necessarily speak in this language. This goes all the way back to the Bible, which is a book about “regular” human beings and how they responded to inner voices often falsely depicted as external. There’s nothing sinister about it. It’s simply human beings attributing a “holy” sacredness to these stories that is not justified by the stories themselves. The booming voice of God shouting from the sky — like a hovering aircraft with a megaphone — is more wonderful and fits the story better than some guy who’s “only” touched the internal voice of the Creator.

Was David’s lust for Bathsheba a thought from his Self or his Ego?

Then there’s the story of Jesus in the wilderness. The story goes that “the devil appeared unto Him” and tempted him three times. Rather than assign this to some creature with red skin and a pitchfork that just happens to show up, let’s put on our inner voice glasses and take a different look at what it means to have the devil “appear unto” Jesus. Think. Here’s this fully human person whose been fasting for many weeks. He’s starving, so he says to himself, “You know, self, you could change that rock into bread and satisfy that hunger, right?” Jesus, however, recognizes that voice and quotes scripture to it.

This is exactly what psychology is trying to pin down here in the twenty‐first century. We go about our lives with multi‐faceted personalities, every single one of us. Nobody’s unique. We’re all just garden variety human beings with clay feet. Nobody’s perfect. If the fall of humankind was about anything, it was about the addition of this other voice into our heads and the bad behavior it brought with it. Annual sacrifices atoned for the behavior of the Jews, but what did the Christ accomplish, if not the promise of a life with authority over that voice? It doesn’t happen automatically when somebody “accepts Jesus.” The work has already been done, and knowledge of that authority is just the beginning anyway.

The religions of the book have distorted this by emphasizing the behavior (a.k.a. “sin”) instead of the cause. Bob Newhart did a wonderful take on this with his “Stop it” therapy sketch, but as any addict will tell you, emphasizing behavior does little to bring about the psychic change of recovery. That requires work, effort that I think actually belongs to the church in our postmodern world, because the solution, it turns out, is a spiritual one. We need to be talking about how we overcame those voices, sharing our stories with each other rather than preaching from some hierarchical platform that exists primarily for itself. The brilliant Clay Shirky noted a few years ago that the role of institutions is to preserve the problem for which they are the solution, but that is becoming increasingly apparent to those who’ve relied on the institutions of modernity to support the pursuit of happiness, including the church. It’s not working anymore, and to those who can reinvent themselves will go the prize of relevancy in the centuries to come.

As the incomparable Flip Wilson’s character Geraldine Jones used to say, “The devil made me do it.” There’s a deep truth to that but one that the institutional Christian church is unable to see.