Technology, the Temptation of Magic, and Me: “S̶u̶f̶f̶i̶c̶i̶e̶n̶t̶l̶y̶ ̶u̶n̶d̶o̶c̶u̶m̶e̶n̶t̶e̶d̶ ̶c̶o̶d̶e̶ Sufficiently advanced technology is indistinguishable from magic…”

Cover for The Luddite's Guide to Technology

(To the pedantic, “Technology, magic, and I.”)

Merlin and me

I met with dismay upon rereading Mirandola’s Renaissance Oration on the Dignity of Man. The first 80% or so of the text contains bits that sound Orthodox, and much of the text sounds Christian if you aren’t really paying attention. But the last 20% of the text is a hymn to the glory of magic, and while there exists a “goetia” that brings one into contact with demonic forces and of course we should steer clear of that and not touch it with a nine foot Serb ten foot pole, there is also another magic that is perhaps the noblest endeavor we can pursue.

My shock was not in particular at Mirandola’s endorsement of occult endeavor. It was rather recognizing a point of failure in C.S. Lewis. I had recognized what looks like a source, possibly one of many Renaissance mages’ sources, of the words in C.S. Lewis That Hideous Strength:

Dimble and [the Director] and the Dennistons shared between them a knowledge of Arthurian Britain which orthodox scholarship will probably not reach for some centuries…

What exactly [Merlin] had done [in Bragdon wood] they did not know; but they had all, by various routes, come too far either to consider his art mere legend and imposture, or to equate it exactly with what the Renaissance called Magic. Dimble even maintained that a good critic, by his sensibility alone, could detect the difference between the traces which the two things had left on literature. “What common measure is there,” he would ask, “between ceremonial occultists like Faustus and Prospero and Archimago with their midnight studies, their attendant fiends or elementals, and a figure like Merlin who seems to produce his results simply by being Merlin?” And Ransom agreed. He thought that Merlin’s art was the last survival of something older and different—something brought to Western Europe after tha fall of Numinor and going back to an era in which the general relations of mind and matter on this planet had been other than those we know. It had probably differed from Renaissance Magic profoundly. It had possibly (though this is doubtful) been less guilty: it had certainly been more effective. For Paracelsus and Agrippa and the rest had achieved little or nothing: Bacon himself—no enemy to magic except on this account—reported that the magicians “attained not to greatness and certainty of works.” The whole Renaissance outburst of forbidden arts had, it seemed, been a method of losing one’s soul on singularly unfavourable terms. But the older Art had been a different proposition.

There is a problem with this passage. It is far too seductive. It also represents an adaptation of Mirandola or other Renaissance sources, enough to make me disgusted, but I am concerned that is seductive. Elsewhere Lewis portrays the banality of evil; Mark Studdock and the nightmarish, dystopian N.I.C.E. shock the reader by how hollow and empty they are, and leave one disgusted with the “Inner Ring” Lewis also critiques in cool prose. But here and elsewhere, Merlin is glorious. Ransom does not let Merlin renew old acquaintances or turn blades of grass to be weapons, but it is part of Merlin’s glory to offer what Ransom must refuse. And magic is the one area where Lewis portrays sin in seductive lighting. Never mind his “fairy[-tale] magic” vs. “real magic” distinction, which distinguishes the kind of magic that most often serves as a plot device in The Chronicles of Narnia, versus portrayal in literature of realistic occult practice, for the moment. One way people have described the difference between a flat character in literature, and a rounded one, is, “A rounded character believably surprises the reader.” Merlin on that definition at least is one of the most rounded characters I have seen in literature; he comes close to delivering nothing but believable surprises.

I should clarify that I don’t count it against Lewis that he has an older model. People have pointed out, for instance, that what C.S. Lewis advocates in The Abolition of Man is largely a framework of Aristotelian natural law; I guess that his use of the term “Tao” (which translates “Word”—”Λογος” in the classic Chinese Bible) is used in preference to “Natural Law” because Catholicism has taken the framework of natural law and moved it very far from what it was for the ancients, and for C.S. Lewis starting out with a separate term may have seemed easier than straightening out a now-highly-distorted conceptualization that people would think they already knew, not to mention that Lewis is not quick to publicly dress down a major emphasis within the Roman Catholic Church. However, in reading Mirandola, I was dismayed to have such a thing be a prototype for something that is glamorized in the text. I don’t object that C.S. Lewis worked from an older model: I object strongly that he worked here from that older model.

Now I should comment that I actually agree with some of the goodness that fills out Merlin’s character. A later dialogue reads:

“…But about Merlin. What it comes to, as far as I can make out, is this. There were still possibilities for a man of that age that aren’t for a man of ours. The Earth itself was much more like an animal in those days. And mental processes were much more like physical actions…”

…”Merlin is the reverse of Belbury. He’s at the opposite extreme. He is the last vestige of an old order in which matter and spirit were, from our point of view, confused. For him, every operation on Nature is a kind of personal contact, like coaxing a child or stroking one’s horse. After him came the modern man to whom Nature is something dead—a machine to be worked, and to be taken to bits if it won’t work the way he pleases. Finally, come the Belbury people, who take over that view from the modern man unaltered and simply want to increase their power by tacking onto it the aid of spirits—extra-natural, anti-natural spirits. Of course they hoped to have it both ways. They thought the old magia of Merlin which worked in with the spiritual qualities of Nature, loving and reverencing them and knowing them from within, could be combined with the new goetia—the brutal surgery from without. No. In a sense Merlin represents what we’ve got to get back to in some different way. Do you know that he is forbidden by the rules of his order to use any edged tool on any growing thing?

“I love vegans. They taste like chicken.”

I am an animal lover, and a meat lover (preferably grass-fed, organic). However, I would like to talk about myself a bit, at least on one point.

I regularly visit pets at a local cageless, no-kill pet shelter where I have been told, “The cats like it when you come over!” (Disclaimer: I do not speak for them in any way.) It’s a cat shelter, but if they opened an area for dogs, I’d want to go and play with the dogs, too, and the same goes for rabbits and ferrets—I’d love to meet a ferret!

On one visit, a volunteer introduced me to a visitor in a way that was clearly publicly giving me thanks. She identified me as “one of our socializers,” and named four or five cats that I had helped to socialize to be friendly and ready to be adopted. I believe her, but I was aware of nothing of the sort. What I had done was to come in on visits, approach cats and let them get my scent (so they could decide and announce if they wanted to be petted, yes or no), and gently pet and gently talk to cats who let me approach them. And that was really all; I believed I was one of many hands helping pull off a class act and see to it that a cat could go home, and nothing more. But she apparently saw a much more singular contribution on my part even if contributing to a class act is itself a major achievement. I had commented, “The one thing that’s hard about visiting pets at the cat shelter is that all the cats I like most vanish,” with the thought that this was simply a fact about the most likable cats are the fastest to go home with someone. It appears, though, that I had a more active role for at least some of those cats. The one cat whose name I do remember, is a very friendly cat now whom I earlier vaguely remember as not at all mean, but not quite so affectionate earlier on.

Some of this may sound exotic (or maybe just boastful), and the only point in my life I remember being aware of achieving a striking goal was a half hour during which I gently took a dog who was nervous around men, and slowly coaxed and pulled his leash little by little until half an hour I was petting his head on my lap and when I stood up, he wanted to meet the other men. But at the shelter, I have never been aware of any goal of my own in actions beyond the major goal of simply showing love. I had not really been aware of cats becoming friendlier; the changes are not noticeable when your attention is on the pet. But apparently I had given a singular contribution to a class act, more than what I knew.

That is what I have done in my case. Monks who are above my pay grade in one direction show such love to animals that are wild. Married couples who are above my pay grade in another direction do the same in raising children. I happen to do this with pets. And one Orthodox priest I know beats a drum that extends well beyond showing love to shelter pets in saying, “The longest journey we will ever take is the journey from our head to our heart.”

Evangelical Orthodox Church

In living memory, a group of Evangelical Christians decided, like many good, red-blooded Protestants, to recreate the ancient Church, and to follow its development in history up to when it vanished. And they did so, calling themselves the Evangelical Orthodox Church, until at one point they ran across an Eastern Orthodox priest, and interrogated him as inside authorities interrogating an outsider, testing for instance whether he recognized Holy Communion as the body and blood of Christ, until they slowly realized that in fact he was the insider and they who questioned him were outside. Then most, although not all, members of the Evangelical Orthodox Church reached the logical end of their conclusions: they were received into the Orthodox Church that has never vanished.

Never mind if the Orthodox understanding of matter and spirit appear today to be confused. What fills out Merlin’s art is in fact alive and kicking in Orthodoxy. “Do you know that [Merlin] is forbidden by the rules of his order to use any edged tool on any growing thing?” It comes as a surprise to Western Christians, especially those fond of figures like Thomas Aquinas, that I, like all Orthodox, am forbidden to engage in systematic theology. I am hesitant to call myself a theologian in that in the Orthodox understanding “theology” is not an endeavor like an academic discipline but the direct experience of God, and in the fullest sense of the term there are three that have rightly been called theologians: St. John the Theologian, St. Gregory the Theologian, and (some centuries back) St. Symeon the New Theologian. It does not need saying that I am not a fourth member of that company. However, if we deal with the more elastic senses of the term, I deal some in mystical theology. And systematic theology is categorically off-limits for all theology and for all Orthodox.

Merlin is an advertisement for Holy Orthodoxy even if this may not be evident to readers who do not understand Holy Orthodoxy.

“Space-conquering technologies” are body-conquering technologies

A futuristic Calvin and Hobbes cartoon where Calvin's father launches off in a jet-pack.

In pop culture’s older science fiction, one technology is a jetpack, and in fact such jetpacks have been researched and do exist. They are, however, surprisingly loud, and it is difficult to learn to use them safely. It was reported at one Olympic Games that they had someone use a jetpack to successfully fly over the stadium, but military researchers made jet-packs to let soldiers cross over streams, and then found that they were too loud to be useful to soldiers in the intended fashion. It has also been popularly imagined that we would send astronauts to Mars and space travel would enter public usage like jet travel did, and that hasn’t happened yet.

It has been said in projecting the future that a good estimate is:

  • Tomorrow will be like today,
  • One year from now will be about as far from now as now is from one year back,
  • Accurately predicting ten years from now is the real trick.

For a time, advances in space-conquering technologies, which I really wish to call body-conquering technologies as overriding the limits of our embodied nature, were things that could move the human body from one place to another faster. Cars are one such technology, and airplanes a further advance, even if there is not widespread airplane ownership the way there’s been for cars. Airplanes have gotten faster than sound, although faster-than-sound airplane use is not widespread and SR-71 “Blackbirds” and Concordes have been retired from use.

What was less anticipated is that the body-conquering technologies that would prevail at least up to now are not about making meat move faster; they’re about circumventing the need to move meat. Jean-Claude Larchet’s The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul looks from radio onwards at body-conquering technologies, even though I do not recall much of any comment about their status as space-conquering. Much of the book covered terrain that I already knew, but something that surprised and saddened me was to learn that 85% of African households now own a television, and cellphone use was very widespread. I had simply assumed, while on a train and seeing a minor use an iPhone to rapidly switch between screens and splitting his attention between that and two friends he was talking with, that the sort of technological acid trip I was unintendedly eavesdropping was simply a rich kid’s syndrome. It is nothing of the sort!

The Luddite’s Guide to Technology: The Past Writes Back to Humane Tech! discusses what I’ve found about abstaining from some technologies I can abstain from, and how to make abstemenious use of technologies we use. I don’t have any games on my iPhone, or at least none for my own use (I have a few train games for my nephews 4 and 6, and I prefer not to let them use it because it just seems to fester squabbles). I use it for utilitarian purposes, and try to minimize any other use, especially as a canned treatment for boredom. Also, while the watch I have is spectacular (when purchased it was the top of the line for digital Casio Pathfinder watches, and has a compass and the moon phase among other features), but it is not an Apple Watch and does not report to Big Brother on every heartbeat I make (the N.I.C.E. the N.S.A. will have to content itself with knowing every step I take). By the way, did I mention that I put duct tape on the inside surface of a now broken Apple Watch, blocking view of my bloodstream?

That Hideous Strength seems to always have on its cover an accolade from Time: “Well-written, fast-paced satirical fantasy.” It is a commonplace that real life outpaces satire, but there are many ways that his text reads as a fairly accurate prediction of today. If anything, it seems dated. To quote the dialogue between Ransom and Merlin:

“Since you have knowledge, answer me three questions, if you dare.”

“I will answer them, if I can. But as for daring, we shall see.”

“Who is called Sulva? What road does she walk? Why is the womb barren on one side? Where are the cold marriages?”

Ransom replied, “Sulva is she whom mortals call the Moon. She walks in the lowest sphere. The rim of the world that was wasted goes through her. Half of her orb is turned towards us and shares our curse. The other half looks to Deep Heaven; happy would he be who could cross that frontier and see the fields on her further side. On this side, the womb is barren and the marriages cold. There dwell an accursed people, full of pride and lust. There when a young man takes a maiden in marriage, they do not lie together, but each lies with a cunningly fashioned image of the other, made to be warm by devilish arts, for real flesh will not please them, they are so dainty (delicati) in their dreams of lust. Their real children they fabricate by vile arts in a secret place.”

A year or two ago, Men’s Health had a cover story, “The Sex Robots Are Coming!” (That’s, um, quite a bit of wordplay!) When I tried to get a copy of the cover in images, I caught a glimpse of the story: sex robots were perhaps never going to be mainstream, but they interviewed someone who had “lived with” a sex robot for two years and who said, “I never knew vaginas could be so varied!” (Fortunately, I did not ingest more.)

This literal fulfillment of Lewis’s image is almost beside the point of the fact that marriage is under attack and we are moving in multiple ways away from it. We have now crossed the point where a standard utility puts pornography within easy reach. On another front, we have the gay rights movement. And the concept of a marriage as being between two humans is in some ways hazy. One friend mentioned to me a website, to people whom he, and I, have a lot in common, but on the point of marriage advocated one’s choice of quite ceremony with one’s choice of non-living object as spouse, and not even a non-living object made as a sex toy!

It has been suggested that Romans 1 could read as an indictment about today whose ink is scarcely dry (Rom 1:18-32 NIV):

The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.

For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles.

Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen.

Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error.

Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done. They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy. Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them.

I’ve read a ?19th century? text speak of “these days of final apostasy.” There is an apostasy even from being human. Come to think of it (no pun intended), the Apostle’s words seem a bit of an understatement if we apply them today.

Part of the present generation gap is in trends of not wanting to learn to drive, and living with their parents and not pursuing employment. Now I did not want to drive; instead of my generation’s “My wheels are my freedom,” I was sucked into, and administering, a technological precursor to social networks. And I live with my parents now; I have repeatedly tried and failed to find employment in corporate America, I am trying as hard as I can to get to one monastery. (You may decide if it is hypocritical to write this while I am living at my parents’ house or not.)

One other brief note: I am as I write sitting in the parking lot of the cat shelter, where I stand among the cats as some sort of king and lord, in the truest sense of the word. On the way here, I saw a large dog which had a bit of a leash or a lead dangling from its collar. However, I did not try to make friends with it. I parked, called the police, and told them I had seen a loose dog near two streets. I didn’t attempt anything impressive beyond giving what little knowledge I had so animal control could catch the dog and return it to owners.

The author with a cat over his shoulders.
A picture of me wearing fur (see the cat Joey’s page at the shelter, or visit the shelter website; the cat pictured is available as I write)

Discernment for old “prophecies”

I have seen an “Old English prophecy” quoted in Orthodox signatures:

When pictures seem alive with movements free
When boats like fishes swim beneath the sea,
When men like birds shall scour the sky
Then half the world, deep drenched in blood shall die.

There are a couple of things to be said here.

First, a brief search will turn up that this is not an Orthodox prophecy. It is part of “Mother Shipton”‘s output. Second, “Mother Shipton” is not any kind of Orthodox monastic, but an English fortune teller. Third, “Mother Shipton” is in fact a complete hoax: a woman who never existed, with after-the-fact, made-up predictions for the most part. All of these first three points are easily found on first-page search results. Fourthly and finally, if you go through enough alleged prophecies from an occult figure, which I have not knowingly done and do not endorse, it’s usually not too long before you’ll find one that is spooky in its apparent accuracy. The demons gather information in ways not open to us, but they do not know the future, which (the Philokalia tells us) is why their (educated) guesses about the future are sometimes wrong. (Note that demons may have known what they intended for the future.) Orthodox simply do not have business endorsing this kind of “prophecy.”

Now for a thornier matter: the Prophecies of St. Nilus.

To quote the version of St. Nilus’s prophecies on OrthodoxWiki:

The Prophecy of Saint Nilus

The Plight of the World and the Church during the 20th Century

By SAINT NILUS (d. circa AD 430)

After the year 1900, toward the middle of the 20th century, the people of that time will become unrecognizable. When the time for the Advent of the Antichrist approaches, people’s minds will grow cloudy from carnal passions, and dishonor and lawlessness will grow stronger. Then the world will become unrecognizable.

People’s appearances will change, and it will be impossible to distinguish men from women due to their shamelessness in dress and style of hair. These people will be cruel and will be like wild animals because of the temptations of the Antichrist. There will be no respect for parents and elders, love will disappear, and Christian pastors, bishops, and priests will become vain men, completely failing to distinguish the right-hand way from the left.

At that time the morals and traditions of Christians and of the Church will change. People will abandon modesty, and dissipation will reign. Falsehood and greed will attain great proportions, and woe to those who pile up treasures. Lust, adultery, homosexuality, secret deeds and murder will rule in society.

At that future time, due to the power of such great crimes and licentiousness, people will be deprived of the grace of the Holy Spirit, which they received in Holy Baptism and equally of remorse. The Churches of God will be deprived of God-fearing and pious pastors, and woe to the Christians remaining in the world at that time; they will completely lose their faith because they will lack the opportunity of seeing the light of knowledge from anyone at all. Then they will separate themselves out of the world in holy refuges in search of lightening their spiritual sufferings, but everywhere they will meet obstacles and constraints.

And all this will result from the fact that the Antichrist wants to be Lord over everything and become the ruler of the whole universe, and he will produce miracles and fantastic signs. He will also give depraved wisdom to an unhappy man so that he will discover a way by which one man can carry on a conversation with another from one end of the earth to the other.

At that time men will also fly through the air like birds and descend to the bottom of the sea like fish. And when they have achieved all this, these unhappy people will spend their lives in comfort without knowing, poor souls, that it is deceit of the Antichrist.

And, the impious one!—he will so complete science with vanity that it will go off the right path and lead people to lose faith in the existence of God in three hypostases. Then the All-good God will see the downfall of the human race and will shorten the days for the sake of those few who are being saved, because the enemy wants to lead even the chosen into temptation, if that is possible… then the sword of chastisement will suddenly appear and kill the perverter and his servants.

The OrthodoxWiki points out certain problems and concludes the alleged prophecy is a forgery, the first objection being that Orthodox did not begin dating from the number of years since Christ’s birth until the century after Saint Nilus allegedly died. Other objections include that implied age of the Antichrist appears, according to this prophecy, to have been around for over half a century. And to my historian’s eye, I assert that much of this appears to be after-the-fact predictions, almost as bad as the “Mother Shipton” predictions themselves.

However, I believe the prophecy is genuine at least as a historic document, and here’s why.

Please note that, as someone with some background in history, I am not commenting on whether the document is genuine prophecy; I am commenting on whether it is apparently an old historic document possibly written by a saint who died in 1651 century (not the year 430). I am not arguing that St. Nilus’s prophecies are genuine prophecies; I am explain why I believe they represent genuinely old historic documents, and would read as old historic documents to a historian or historical theologian.

The OCA Saints page includes a St. Nilus said to predict the future as commemorated on November 12 (New Style):

Venerable Nilus the Myrrhgusher of Mt Athos

Saint Nilus the Myrrh-Gusher of Mt Athos was born in Greece, in a village named for Saint Peter, in the Zakoneia diocese. He was raised by his uncle, the hieromonk Macarius. Having attained the age of maturity, he received monastic tonsure and was found waorthy of ordination to hierodeacon, and then to hieromonk.

The desire for greater monastic struggles brought uncle and nephew to Mt Athos, where Macarius and Nilus lived in asceticism at a place called the Holy Rocks. Upon the repose of Saint Macarius, the venerable Nilus, aflame with zeal for even more intense spiritual efforts, found an isolated place almost inaccessible for any living thing. Upon his departure to the Lord in 1651, Saint Nilus was glorified by an abundant flow of curative myrrh, for which Christians journeyed from the most distant lands of the East.

Saint Nilus has left a remarkably accurate prophecy concerning the state of the Church in the mid-twentieth century, and a description of the people of that time. Among the inventions he predicted are the telephone, airplane, and submarine. He also warned that people’s minds would be clouded by carnal passions, “and dishonor and lawlessness will grow stronger.” Men would not be distinguishable from women because of their “shamelessness of dress and style of hair.” Saint Nilus lamented that Christian pastors, bishops and priests, would become vain men, and that the morals and traditions of the Church would change. Few pious and God-fearing pastors would remain, and many people would stray from the right path because no one would instruct them.

After seeing that, I dug long and hard on the Internet, and I found what I believe is an authentic historic document, barnacled over in later versions but stemming from a document that seems real enough to my own historical instinct. I now deeply regret that I did not preserve the fruit of that research. The urban legend version reads straightforwardly as a retelling of St. Nilus’s life, and it omits something important that the life omits: the actual text of the Mark of the Beast. This is something that is extremey unlikely to be dropped in an urban legend retelling, but logically would not be present in a retelling of a saint’s life that originally omitted mention of these details.

For one reason why I trust it, it didn’t seem to contain any sort of dating or timeline, at least that I could recognize. Possibly it gave a timeline along some system that I am not familiar with, and the saint’s life here says that St. Nilus’s predictions accurately describe the people of the mid-twentieth century. But that could just be from someone writing the saint’s life, possibly during the Silly Sixties and the Sexual Revolution, and finding things uncomfortably pointed as a remark about his specific time. Furthermore, I would quite specifically point out that while the life of St. Nilus provided by the OCA gives a timeline of the middle of the 20th century, this is never alleged to be a date predicted within the text itself. The OCA life is consistent with the belief that the Prophecies never name a date, and the person writing the saint’s life and giving a date never believed St. Nilus’s Prophecies themselves to predict the date. The rumor mill appears to have incorporated the dating of the saint’s life and inlined them to allegedly be part of the Prophecies themselves.

Second, this version did comment that men would grow long hair and become indistinguishable from the women, but it didn’t simply list the sexual vices we did today. Presumably a particular point is being made about effeminacy, but the original contained no vice lists such as St. Paul is wont to do.

Third, my recollection is that the OCA site used to say that St. Nilus predicted the radio and did not mention the telephone. The text of his prophecy said that some party would be given “wisdom” (parts of the rumor mill version say “depraved wisdom”) that one man could speak and be heard on the other side of the world. This is from a technological perspective ambiguous, although I might comment that Larchet Jean-Claudet in The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul understands distinctions within technology perfectly well but is inclined to lump them together, especially as regards their implications for morals. Today the list of technologies that fit the bill include the radio, television, telephones, internet telephony, Skype, video chat, and more. More may be invented.

Fourth, it is a characteristic of prophecy, at least in the Bible, to include together related things that do not happen at the same time but fit the same pattern. St. Nilus’s prediction regarding technology has been fading in, perhaps first with the radio. His remarks about effeminacy have also been fading in. My father used to joke, in a spirit of humor that was nothing at all literal, that when he said he had a twin sister and people asked if they were identical, he would say, “Yes, I had a sex change.” I would not joke about such things now. Never mind just the long hair. Cross-dressing already is mainstream, and gender reassignment surgery already is mainstream. I believe this is fading in further.

Fifth, my recollection is that the original version contained information that I have not found since. More specifically, I recall a chilling account of what I believe was presented as the full inscription in the Mark of the Beast. I regrettably do not remember all of it, but part of what I rememeber is, “…Of my own ?free? will I accept ?this?…” in admitting total and voluntary consent.

Now if you are concerned that I am relying on my memory, I’d mention that on one IQ test my memory subscore was one of the highest, at 188. (On another incident, bizarrely enough, the psychologist found that I had dropped 118 points to a memory score of 70, and he was holding on to that intellectually disabled score for dear life, without budging an inch when I said, “My writing, including recent writing, is at complexity, and my speech is at complexity.”) Pick whichever one you want to believe.

My verdict is that St. Nilus wrote prophecies that are probably preserved, and it has attained an extraordinary collection of urban legend barnacles on top of barnacles, but the seed of the whole thing is real.

The disenchantment of magic

Q: How many Wiccan fundamentalists does it take to change a light bulb?

A: Why on earth would Mary Daly want light?!?

Wicca is called the Old Religion, and its original self-account is that this was the ancient religion to return to. Since some scholarly controversies, it has become unmistakably clear that unless you are going to steel yourself out of all evidence, Wicca is in fact a feature of 19th century spiritualism, and most people accept the historical conclusions while holding original Wiccan accounts of its history and pre-history to be inspiring stories, with a few insisting in the face of evidence beyond reasonable doubt that Wicca’s claims are true, called by other Wiccans an extremely pejorative “Wiccan fundamentalists.”

The Old Religion is not Wicca; the Old Religion is in fact Orthodoxy, and it began in eternity, present with Creation itself, present with Adam and Eve, and it retains the perfection of classical paganism; C.S. Lewis’s favorite old book, The Consolation of Philosophy, is the fully Christian work of a philosopher who has after extraordinarily good fortune been exiled far from Rome and faces eventual execution, and without contradiction consoles himself from the very best that classical paganism has to offer. As I have said elsewhere, Orthodoxy is pagan and neo-paganism isn’t.

Most Wiccans, I imagine, have gotten over the blow that someone seeking the real and true Old Religion would be well-advised to look elsewhere from Wicca.

Here, I have a deeper cut to offer.

One major selling point in Wicca, and one major consideration, is harmony with nature. And I have to say that if you want harmony with nature you should abandon Wicca.

In Orthodox theology, unnatural vice neither begins nor ends with queer sex. It is an umbrella term, and it includes the occult. It also includes, for that matter, contraception.

Role playing games as I have played them offer a weaker form of the same drug: it lets you override the Providence of God the Spiritual Father’s decisions about where you are and what circumstances you are in. Magic is not content with grounding. It wants to circumvent or override what nature is and how it normally works, and it is a step into a smaller world. The fact that some people go mad after practicing the occult stems from a fissure that began, perhaps, with seeking to do things by magic. Seeking power to correct what God did wrong is wrong whether it is done in gender reassignment surgery or occult practice.

I have long been drawn to the occult, and pornography, and they have both seemed like innocent things I should not be denied. However, those who have their heads clear of the siren songs see something very different with harmony with God and nature in occult endeavor. And those people closest to God (and with Him, nature) find magic an abomination. On this point I trust them.

“More evil than Satan himself”

Some years back, some people made the firstGoogle bombing so that the #1 organic search result for “more evil than Satan himself” was Microsoft’s homepage. Since then, Google has had hard feelings when Microsoft artificially set Bing’s search for “more evil than Satan himself” to be the number Google is named after, which can be written, as Bing did, “10^100”.

Nazi Germany was wrong because it embraced what seemed one of the most progressive ideas at all time, eugenics. Google is not Nazi in any sense, but it has embraced Eugenics 2.0: Transhumanism. While eugenics wanted most people out of the gene pool (more specifically, those who were not Aryans, and Aryans who were not enough of a perfect specimen), transhumanism wants everybody out of the gene pool: phasing out the entire human race itself, in favor of the kind of technological creation I critiqued in AI as an Arena for Magical Thinking Among Skeptics.

Amazon has been critiqued; it wants to destroy paper booksellers, and it is another terrible megacorporation. FaecesBook FaceBook is just as bad. All the megacorporations I’ve really heard research on, from Apple to Wal-Mart, are in their own way the N.I.C.E. that is the corporate villain-figure in That Hideous Strength. It is essentially non-optional to patronize N.I.C.E.s, and I say that as an author with books on Amazon. Kindle books are there because Amazon wants to phase out printed books.

All this is true, but we are advised to take a cue from another powerhouse brand: “Don’t be too proud of this technological terror you’ve constructed. The ability to destroy a planet is insignificant next to the power of the Force.”

Are we in the end times?

The Vladimir icon of the Mother of God holding Christ Eastern Orthodoxy affirms the Incarnation in all its sundry implications, and that is why an icon of Christ, perhaps with his holy Mother, is the best possible picture an Orthodox Christian can have: witness the Orthodox love of icons, such as the profoundly cherished icon to the left.

Islam categorically denies the Incarnation in all its sundry implications, and that is why an a picture of Mohammed is the worst possible picture to a Muslim: witness the reaction to the Danish cartoons. The Muslim community was so deeply offended to see the their Prophet depicted on such terms that they repeatedly tried to assassinate the person who drew the Danish cartoons (plus over two hundred deaths)!

I believe that we are in the end times, but figuring out when Christ will return remains completely off-limits.

The earliest I can remember reading someone saying that the Second Coming is immanent is not St. John Chrysostom; it is the Apostle. You may think St. Nilus’s eschatological prophecies were wrongly grasped in the mid-twentieth century; but here we are 70 years later, and we’ve been hit by a stronger dose, but the times and dates God intends are still beyond us. I believe we are in the end times, and I do not feel qualified to contradict that people are throwing things at the wall and seeing if it will stick, to pave the way for the Antichrist. Some people have said that the Antichrist will be a Muslim. I don’t know if this is prophecy or mere rumor, but St. John the Evangelist’s definition of being an anti-Christ is denying that Jesus came in the flesh, and Islam works out on a capital scale what you get if you take Christianity and you systematically remove all trace of the Incarnation. Furthermore, there are, I have heard, over a hundred organizations trying to establish a world Muslim Caliphate. I don’t know whether I will die, or be alive when Christ comes, but my obligation is the same in either case.

Conclusion: “Hogwarts for Hackers”—Wired

Wired ran a piece on the Illinois Mathematics and Science Academy as Hogwarts for Hackers. I spent way too much time reading Arthurian legends, and at IMSA, I had barely opened a page of Arthurian legends (I remember the spelling “swerde” for “sword,” and I was not then a philologist), and one of the Class of 1992’s senior class awards was apparently made for me: “Most likely to be on IMSAsun [the Unix social network I administered] in the year 2020.” The award was given to me as Jonathan “Merlin” Hayward, as I was then much drawn to the character of Merlin, and it was immortalized in my senior award.

(I remember one time when I was a student, someone asked if I was the local “Unix wizard,” and when I showed extreme hesitance, a much-loved alum, Scott Swanson, answered, “Yes.” And in fact I was, at IMSA, a 15 year old Unix system administrator. And I have in fact long traded in a power that is not considered literal wizardry but seems enmeshed in magical metaphor; I have traded in what is called “intuitive thinking” and “intuitive feeling” exercise of power, even if exercise of the latter power does not come across as an exercise of power. “The longest journey we will ever take is the journey from our head to our heart,” and I have found something liberating in letting go of some of my “intuitive thinking” power.)

Now, however, I am hoping that my senior award, most likely to be on an early social network in 2020, might not quite come true. Already I use social media mainly for occasional announcements, and not of my breakfast. I would like to be a monastic novice using the Internet only as blessed by an abbot, and repenting from a desire for power that would break rules in the natural order God provided for our good: for magic (and to some degree other sins) is an attempt to cheat and overpower what God has given.

I am puzzled, personally, that Wired gave press coverage for someome who edited the source to be a better “DikuLOSER” (as the term for DikuMUD players was when I was at IMSA). I also edited the source code there, for my favorite game, in the same computer language, but I don’t particularly think it merits at least positive attention. But Avery Coonley School and the Illinois Mathematics and Science Academy represent a starting point in a strong identification with mathematics (I ranked 7th in the nation in a math contest as a kid), to being a Renaissance man in an almost classical style, to (God willing) making the journey from my head to my heart, and repenting before and in monastic repentance. I would say that I want with all my heart to go to Kursk Root Hermitage, but that is not quite true. My deepest will is to do as God wills, and seeking monasticism wholeheartedly is a step of obedience I make in pursuit of that goal. I am seeking that self-transcendent theosis or divinisation that is alike the goal of marriage and monasticism, in whatever form God wills.

I am trying to reach a monastery. Would you can help me?

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“The Church Must Breathe with Both Lungs” is Rome’s “Amos and Andy” Show

As an Orthodox, one of many “Amos and Andy” moments that I’ve seen mentioned that Orthodox agree that Roman sacraments and orders are valid, lists a third point of contact I forget, and then comments that Orthodox aren’t interested in reunion, and leave it at that. What I have never heard mentioned or acknowledged is the Orthodox perception that there are unresolved doctrinal issues, and that Orthodox desire doctrinal reconciliation before restored intercommunion with Romans the way Romans desire doctrinal reconciliation before restored intercommunion with Protestants. Even if devout Romans are honored enough that they are fully welcome at practically any Protestant table.

I’ve only once seen a Roman ecumenist call for dropping the Filioque Clause from the Creed instead of just including the Filioque clause in the West and not including it in the East, and demanding that Orthodox join Rome in saying it doesn’t matter. The position may be mainstream in Roman ecumenism for all I know, but I have only met one Roman with a solid enough head to say, “You know, if the Great Schism was over the Filioque Clause, and East and West alike agree that it was inserted into the Creed not by any Ecumenical Council or any other authority Orthodox recognize as able to legitimately alter the Creed, maybe we should drop this instead of continuing to retain use of the Filioque and expecting that Orthodox will happily agree it doesn’t really matter that much.”

And this is really a matter of, “If I can’t talk to you about a matter as blatant as a dropping the Filioque clause altogether, how on earth can I talk to you about the real barriers to legitimately restored communion?”

This is in relations to Orthodoxy what Amos and Andy are to race relations.

What is one concrete doctrinal area where there is a doctrinal difference? Let me pull off one that won’t be pooh-poohed as “You say tomayto, I say tomahto:”

One elephant: In Rome, all theology fits under systematic theology.
In Orthodoxy, all theology fits under mystical theology.

In Orthodoxy, systematic theology is seriously off-limits as such, and I remember one Orthodox priest mentioning in a lecture that when priests come to him and are trying to work out the first Orthodox systematic theology, he encourages them, because that will help their heresy trial come sooner. In Orthodoxy, there is no theology but what you know mystically. And that means, as posted in An Open Letter to Catholics on Orthodoxy and Ecumenism:

But don’t we agree on major things? Rome’s bishops say we do!

…To Catholics who insist that we share a common faith, I wish to ask a question that may sound flippant or even abrasive. A common faith? Really? Are you ready to de-canonize Thomas Aquinas and repudiate his scholasticism? The Orthodox Church’s response to the Renaissance figure Barlaam and Aristotelianism. Orthodox faith is something incompatible with the “theology” of Thomas Aquinas, and if you don’t understand this, you’re missing something fundamental to Orthodox understandings of theology. And if you’re wondering why I used quotes around “theology,” let me explain. Or, perhaps better, let me give an example.

See the two texts below. One is chapter 5 in St. Dionysius (or, if you prefer, pseudo-Dionysius), The Mystical Theology. That gem is on the left. To the right is a partial rewriting of the ideas in the style of Thomas Aquinas’s Summa Theologiæ.

St. Dionysius the Areopagite, “The Mystical Theology” Rewritten in the scholastic style of Thomas Aquinas
Again, as we climb higher we say this. It is not soul or mind, nor does it possess imagination, conviction, speech, or understanding. Nor is it speech per se, understanding per se. It cannot be spoken of and it cannot be grasped by understanding. It is not number or order, greatness or smallness, equality or inequality, similarity or dissimilarity. It is not immovable, moving, or at rest. It has no power, it is not power, nor is it life. It is not a substance, nor is it eternity or time. It cannot be grasped by the understanding since it is neither knowledge nor truth. It is not kingship. It is not wisdom. It is neither one nor oneness, divinity nor goodness. Nor is it a spirit, in the sense that we understand the term. It is not sonship or fatherhood and it is nothing known to us or to any other being. It falls neither within the predicate of nonbeing nor of being. Existing beings do not know it as it actually is and it does not know them as they are. There is no speaking of it, nor name nor knowledge of it. Darkness and light, error and truth—it is none of these. It is beyond every assertion and denial. We make assertions and denials of what is next to it, but never of it, for it is both beyond every assertion, being the perfect and unique cause of all things, and, by virtue of its preeminently simple and absolute nature, it is also beyond every denial. Question Five: Whether God may accurately be described with words and concepts.

Objection One: It appears that God may be accurately described, for otherwise he could not be described as existing. For we read, I AM WHO AM, and if God cannot be described as existing, then assuredly nothing else can. But we know that things exist, therefore God may be accurately described as existing.

Objection Two: It would seem that God may be described with predicates, for Scripture calls him Father, Son, King, Wisdom, etc.

Objection Three: It appears that either affirmations or negations must accurately describe God, for between an affirmation and its negation, exactly one of them must be true.

On the Contrary, I reply that every affirmation and negation is finite, and in the end inadequate beyond measure, incapable of containing or of circumscribing God.

We should remember that the ancients described God in imperfect terms rather than say nothing about him at all…

Lost in translation?

There is something lost in “translation” here. What exactly is lost? Remember Robert Frost’s words, “Nothing of poetry is lost in translation except for the poetry.” There is a famous, ancient maxim in the Orthodox Church’s treasured Philokalia saying, “A theologian is one who prays truly, and one who prays truly is a theologian:” theology is an invitation to prayer. And the original Mystical Theology as rendered on the left is exactly that: an invitation to prayer, while the rewrite in the style of the Summa Theologiæ has been castrated: it is only an invitation to analysis and an impressively deft solution to a logic puzzle. The ideas are all preserved: nothing of the theology is lost in translation except for the theology. And this is part of why Archimandrite Vasileos, steeped in the nourishing, prayerful theology of the Orthodox Church, bluntly writes in Hymn of Entry that scholastic theology is “an indigestible stone.”

Thomas Aquinas drew on Greek Fathers and in particular St. John the Damascene. He gathered some of the richest theology of the East and turned it into something that is not theology to Orthodox: nothing of the Greek theology was lost in the scholastic translation but the theology! And there is more amiss in that Thomas Aquinas also drew on “the Philosopher,” Aristotle, and all the materialistic seeds in Aristotelianism. (The Greeks never lost Aristotle, but they also never made such a big deal about him, and to be called an Aristotelian could be a strike against you.) There is a spooky hint of the “methodological agnosticism” of today’s academic theology—the insistence that maybe you have religious beliefs, but you need to push them aside, at least for the moment, to write serious theology. The seed of secular academic “theology” is already present in how Thomas Aquinas transformed the Fathers.

This is a basic issue with far-reaching implications.

Am I seriously suggesting that Rome de-canonize Thomas Aquinas? Not exactly. I am trying to point out what level of repentance and recantation would be called for in order that full communion would be appropriate. I am not seriously asking that Rome de-canonize Thomas Aquinas. I am suggesting, though, that Rome begin to recognize that nastier and deeper cuts than this would be needed for full communion between Rome and Orthodoxy. And I know that it is not pleasant to think of rejoining the Orthodox Church as (shudder) a reconciled heretic. I know it’s not pleasant. I am, by the grace of God, a reconciled heretic myself, and I recanted Western heresy myself. It’s a humbling position, and if it’s too big a step for you to take, it is something to at least recognize that it’s a big step to take, and one that Rome has not yet taken.

I’ve gotten responses like “You have no idea what Thomas Aquinas means to us.” Um, in fact, I do. I think it is a fair statement (if I may cite a Catholic roommate from my years studying Catholic theology) that the two chief Doctors in Rome are the Blessed Augustine and Thomas Aquinas, with a steady leadership for the Blessed Augustine in most of history and Thomas Aquinas pulling ahead at times, including our own time. So I am explicitly raising a concern about the #1 Roman classical spokesman today. (Also, I’ve also read McDermott’s distillation, and studied unabridged questions and answers from his Summa Theologiæ). And the reason I am bringing this up, besides the fact that it is grounded to Orthodox, is that I can name a second elephant in the room (to Orthodox) that is unlikely to get a widespread Roman reply of “Thomas, Schmomas! You say tomayto, I say tomahto.” The response may be red-hot anger, but there is no anger I’ve seen about making a mountain out of a mole-hill.

Two elephants: The Saint and the Activist

Let me describe two very different images of what life is for. The one I will call “the saint” is that, quite simply, life is for the contemplation of God, and the means to contemplation is largely ascesis: the concrete practices of a life of faith. The other one, which I will call, “the activist,” is living to change the world as a secular ideology would understand changing the world. In practice the “saint” and the “activist” may be the ends of a spectrum rather than a rigid dichotomy, but I wish at least to distinguish the two, and make some remarks about modern Catholic social teaching.

Modern Catholic social teaching could be enlightened. It could be well meant. It could be humane. It could be carefully thought out. It could be a recipe for a better society. It could be providential. It could be something we should learn from, or something we need. It could be any number of things, but what it absolutely is not is theology. It is absolutely not spiritually nourishing theology. If, to Orthodox, scholastic theology like that of Thomas Aquinas is as indigestible as a stone, modern Catholic social teaching takes indigestibility to a whole new level—like indigestible shards of broken glass.

The 2005 Deus Caritas Est names the Song of Songs three times, and that is without precedent in the Catholic social encyclicals from the 1891 Rerum Novarum on. Look for references to the Song of Songs in their footnotes—I don’t think you’ll find any, or at least I didn’t. This is a symptom of a real problem, a lack of the kind of theology that would think of things like the Song of Songs—which is highly significant. The Song of Songs is a favorite in mystical theology, the prayerful theology that flows from faith, and mystical theology is not easily found in the social encyclicals. I am aware of the friction when secular academics assume that Catholic social teaching is one more political ideology to be changed at will. I give some benefit of the doubt to Catholics who insist that there are important differences, even if I’m skeptical over whether the differences are quite so big as they are made out to be. But without insisting that Catholic social teaching is just another activist ideology, I will say that it is anything but a pure “saint” model, and it mixes in the secular “activist” model to a degree that is utterly unlawful to Orthodox.

And, if I may delicately point this out: the text above was written during Pope BENEDICT, and now I am writing under Pope FRANCIS, and there’s a difference.

In An Open Letter to Catholics on Orthodoxy and Ecumenism, ©2009, I predicted an Orthodox schism. Now, as I write in 2019, the schism is fresh. I saw as non-negotiable retained communion with Patriarch BARTHOLEMEW even as I said, “It’s ‘Ecumenical Patriarch,’ not ‘ECUMENIST Patriarch’!” Now Russian heirarchs have broken communion, and while I see that as profoundly sad, I believe they made a very painful right choice (and respect Orthodox who disagree).

However, Pope FRANCIS has greatly eclipsed Patriarch BARTHOLOMEW in every way. The Pope Is Not a Holy Fool like your St. Francis of Assisi. He looks to some Orthodox, and some Romans so far as I can tell from reading them, to be a second Arius.

Also, did I mention that ecumenism is anathematized heresy in my jurisdiction, and the bottom up laity often agree that ecumenism is not just one heresy among others, but the ecclesiastical heresy of our day?

Three elephants: The Roman “BOTH-AND”

One of the mindsets or approaches that is foundational to Rome is the famous “BOTH-AND”, a “BOTH-AND” that can perhaps embrace BOTH systematic theology AND mystical theology, BOTH saint AND activist. To Orthodox, this mantra seems to mean “BOTH Orthodox AND heretic.” As I saw it, the “BOTH-AND” seems to grab something that is allowed in Orthodoxy, and something that is forbidden (or two things that are forbidden).

I haven’t heard Orthodox preach about an “Orthodox EITHER-OR,” even once, but to some extent it is much easier for Orthodox to say “EITHER true mystical theology, OR effective systematic theology; EITHER Saint OR Activist, EITHER Orthodox OR heretic.” And Orthodox do seem to be particular about having mystical theology and not systematic theology, enough so that trying to endow the Orthodox Church with its first Orthodox systematic theology is begging for a heresy trial. Roman readers may well enough see the difference as minor or insist on a BOTH-AND. However, they would be wise enough not to expect Orthodox to regard the question of “Is this systematic theology or mystical theology?” to be anywhere near so fine or insignificant of a distinction as it obviously seems to Roman faithful.

Four elephants: Anglo-Catholidox and trying to be married without a spouse

In my years wasting time on Facebook, I ran into Anglo-Catholics, Anglo-Catholidox, Anglo-Orthodox. And I really did (and do) find many of them charming. But I would expect Romans who reflect a bit to possibly also see them as charming but making a fundamental error about what it means to be a Roman.

A standard enough phrase for Romans to articulate is that to Protestants, submitting to God and submitting to the Church are two acts. In Rome, it is one act. And I would add now, after indiscretions, that Roman communion and submission to Church authority are one thing.

If you can look and see how Anglo-Catholics try to be fully Roman within non-Roman church structure, you might see that (as a friend kindly rephrased it for me) it is an attempt to be married without a spouse.

Anglicans, some of them at least, have claimed to be both Roman and Protestant, are trying to be Roman in a way that precludes being Roman. Any number of Roman details may be imitated from the outside, but being formed as Roman comes as a package deal that cannot be both live and piecemeal, and no imitation of Rome from the outside can change that.

Um, hello, have you heard of Orthodoxy?

Trying to be Orthodox from within Roman Communion, even Eastern Catholic, is as confused as trying to be Roman from within the Anglican Communion, if not more. But I won’t argue the “if not more,” and only ask Roman readers to see in the Orthodox Church something they recognize well enough in Rome.

This is another of several ways that Romans have an ecclesiological “Amos and Andy” show.

(I might briefly insert another topic here. In practical spiritual life, almost everything that is required in Orthodoxy is permitted in Rome.)

Five elephants: Progressively dismantling relics of Orthodoxy

In my studies at Cambridge and at Fordham, I heard many times the conversational posture of “We Romans are getting our act together,” and without exception the change that was being acclaimed to me was just one more continuity with Orthodoxy being severed, like a boat attached to a moor with ropes and one more rope being cut, helping the boat break free of the moor.

In a most immediate sense, this is something I have primarily met among liberal Romans, although the change they heralded seemed like it was probably at least partly a real change. I also spent a year or so, when I was at the University of Illinois, at the Newman Foundation, and the community was the one place I met living faith during my prior master’s. And I do not remember there having members of Newman Foundation Koinonia lean in with a conspiriatorial glance and tell me how Rome is slowly and finally getting its act put together.

However, there is another shoe to drop.

Barriers and differences between East and West absolutely did not stop with the Filioque clause. Over centuries there have been further doctrinal developments, understood to be something that was always there, and pronounced irreformibly (as Avery Cardinal Dulles used the technical term in our class on the Profession of Faith). Most or all of these irreformable edicts create problems for Orthodox. To pick two examples of accretions made official in the 19th century, the Infallibility of the Pope and the Immaculate Conception are not only not required in Orthodoxy, they are forbidden. Orthodox have concerns, for that matter like Protestants, that the Immaculate Conception undermines the full humanity of the Mother of God, and therefore her divine Son, and (in a classic phrase–I don’t know who said it first) Rome “was offered primacy and demanded supremacy.” And Rome accumulates more of these as the centuries of history on.

And there is one frustration I’ll mention in regard to Cardinal Dulles. Pinning down certain things with him about Rome was difficult and slippery, like pinning down a water balloon you can’t see because it’s too dark. In the Orthodox Church, it is commonly said that no bishop has the authority to interfere in another’s diocese. Such is part of why the Moscow Patriarchate broke communion with the Ecumenical Patriarch. There is a definite primacy of honor for a Patriarch, but at least today, bishops didn’t interfere in others’ dioceses. And so I commented to Cardinal Dulles about Roman bishops being the Pope’s deputies, and Cardinal Dulles denied that bishops are delegates to the Pope, but volunteered no clarification. It was quite some time until he clarified that the Pope has universal jurisdiction, meaning that he is to work with bishops, and also can override. But as conservative a figure as Cardinal Dulles would contradict me if I said it seemed that Roman bishops were the Pope’s deputies, but he did not show the faintest clarification to state the Roman position more clearly (in this case, that the Roman Pontiff has universal jurisdiction). Not sure what to make of that, but apart from once being in the room with Joseph Cardinal Ratzinger, I have known no other Roman of near his position, and he would not communicate clearly to me.

A personal note

As mentioned along the way, my history is intertwined with Rome’s, and perhaps I should have joined. Newman Foundation Koinonia meant an awful lot to me, and it was of all the self-identified Christian groups that had a spiritual pulse, and it was a strong pulse. I found more of a mixed bag when I went in to get my doctorate at a Roman university in theology, but I had a Roman suitemate who was a wonderful man.

However, there are certain things that Rome does and says that are somewhat “Amos and Andy” in regard to the Orthodox Church, and almost of all of them represent moments when Roman ecumenism reaches out for a restoration of intercommunion, and in my experience never address the elephant in the room to Orthodox, namely the doctrinal unity that must precede any restoration of communions. Roman ecumenists, for the most part, politely decline when Protestants say “We agree on all essentials. Let’s have communion together,” but show an almost unshakable certitude in telling Orthodox, “We agree on all essentials. Let’s have communion together!” The Catholic claim is that we agree in all essentials. Orthodox squeamishly look at the elephants in the room, and wonder why having such a singularity of good theology be represented by Thomas Aquinas, along with the Blessed Augustine, be the polestar for all theology, and expect us to (now) accept the jurisdiction of Poop Francis, and so on. But this page has not been a “name the elephant” post, at least not to what I expect for Roman readers, but “There are elephants in the room that you don’t see.”

If you want a rapprochement with Orthodoxy, would you be willing to at least try to see the elephants in the room that are there for Orthodox?

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Theory of Evolution Tries to Be More Like Superstring Theory, Dismantles Own Falsifiability

Superstring physics has abdicated from the throne of emperical science by making predictions so close to prior theory that no one has proposed any idea on any resources we could conceivably get to experimentally test superstring theory against predictions made by its predecessors, but that has not stopped the self-identified science community to place superstring theory on a higher pedestal than any empirical form of science. Now neo-Darwinian evolution has upstaged superstring theory going far beyond it in unfalsifiability.

A philosopher of science explains.

“Karl Popper contributed a landmark concept in the philosophy of science when, observing that adherents of non-scientific theories kept finding fresh proofs of their claims. Popper proposed that quite an opposite principle was the mark of a scientific theory is in fact its falsifiability. The essential concept is that empirical science should make claims whose falsifiability would contradict or hurt the theory. And not all such claims are created equal. The more surprising and unexpected prediction the theory makes and is vindicated by experiment, the better the theory is corroborated, is worthy of serious attention.

“Popper used Marxism as a textbook example of unfalsifiable, meaning non-scientific claims. Marxism originally made testable claims, and those claims turned out to be substantially false. Then Marxists modified their theory so as to make it unfalsifiable. In Popper’s suggestion, this marks a transition from a falsified scientific theory to a theory that was no longer science.”

Our reporter asked, “Does any of this relate to origins questions?”

“Yes,” we were told, “and word on the street that Popper chose Marxism over evolution as an unfalsifiable theory because, understandably, he did not want to be called a Creationist and be fighting a battle on two fronts, seeing that one does not want to be called a Creationist. But now, even evolutionary apologists recognize that when their opponents apply statistics to what, statistically, is asserted by the claim that a breeding pool has acquired and sustained a chain of beneficial mutations and turned into a new life form in a geological heartbeat, evolution has gotten the short end of the stick. The response on the part of evolutionists has been both simple and drastic: point out that some interesting statistics are inaccessible, simply inaccessible on information we have access to, and then amputate all statistical argument at the neck, and refuse to accept statistical critique of evolution at all, thus marking a transition from a falsifiable scientific theory to an unfalsifiable formerly scientific theory.”

Our reporter said, “That’s kind of throwing out the baby with the bath water, isn’t it?”

“Yes,” we were told, “it’s throwing out the baby, the bathwater, and for that matter the whole tub, all for a weak excuse. Mary Midgley said, ‘A disturbance followed when it was noticed that [scientists] had left the whole of evolutionary theory outside in the unscientific badlands as well. But special arrangements were made to pull it in without compromising the principle.’ That was then, this is now. Evolutionary apologists have simply cauterized a line of critique, with little explanation beyond that the unwashed masses get arguments about lottery tickets, and demanded that its opponents stop making a straightforward analysis of what kind of statistical ceiling can be placed on a bunch of things that, on an evolutionary accounts, happened at random and almost all at once. Superstring happens to be an awesome theory that people like that has an unfalsifiable character in. Evolution was made an ex-scientific theory simply by forbidding its opponents a straightforward line of critique.

C.S. Lewis eulogized evolution as a great myth which in principle could not be true.

“Perhaps today we can sing a dirge for the great formerly scientific theory of evolution.”

_ /)
mo / )
|/)\)
/\_
\__|=
( )
__)(__
_____/ \\_____
| _ ___ _ ||
| | \ | | \ ||
| | | | | | ||
| |_/ | |_/ ||
| | \ | | ||
| | \ | | ||
| | \. _|_. | . ||
| ||
| The Scientific ||
| Theory of ||
| Evolution ||
| ||
| 1859 – 2019 ||
| ||
| Killed by Its ||
| Supporters ||
| ||
* | * ** * ** |** **
\))ejm97/.,(//,,..,,\||(,,.,\\,.((//

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Cover for Origins Questions: Creation, Evolution, Intelligent Design, and Orthodoxy

One minor turning point, which I mention as an example of a type of humanist observation, was when I was in a doctor’s office and read a forceful “MYTH vs. FACT” for the MMR vaccine. What struck me was, “You’re fighting awfully hard for someone who is running unopposed!

Earlier, after a hostile reception on a mailing list, I wrote, The Evolution of a Perspective on Creation and Origins, and shortly after Why Young Earthers Aren’t Completely Crazy which suggests that young earth creationism drew an unfortunate line in the sand, but they were not wrong to draw a line. Origins questions have been periodically addressed in these pages; it is a very good thing if you don’t have the background to get Fr. Cherubim (Jones) Anathematized by the Canonical Autonomous True Orthodox Synod in Dissent, of the Dregs of the Dregs of Rubbish Outside of Rubbish Bins (RORB), which discusses a polarizing thinker whose bellicose followers insist that the universe is only 7500 miles in size. (I neglected to develop a corresponding “Small World Science.”) If there is one piece that I consider edifying of the lot, it is by far Two Decisive Moments.

In terms of my education, I have an M.S. in math from UIUC and an M.Phil. in theology from Cambridge (plus doctoral coursework from Fordham). I had many evolution-centric biology courses before college, though I would really not paint myself as an expert in biology; I do, however, intend to be frank about the limitations of my biological study and do my reader a basic courtesy of not presenting guesses as facts. As an undergraduate, I had a couple of advanced courses in probability and statistics; however this does not matter terribly much as the statistics I use are driven by concepts that should be reasonably presented in Statistics 101.

While I would downplay the significance of my scientific knowledge here and I wouldn’t want to overemphasize my quite limited knowledge of biology (for instance, I don’t know what are the standard lines of arguments to put the phyla of the Cambrian explosion in an orderly evolutionary sequence rather than all at once), I do not wish to downplay the status I have as an unemployed humanities scholar. One wonderful Roman priest I knew, who was conservative and could every bit say Rome’s Creed without crossing his fingers, listened to me wanting to study theology and he explained that his spiritual father wanted him to study under “the best bad guys,” and the bishop overrode his decision because a more conservative school would happen to get him graduating faster and be back in ecclesiastical action. His point in mentioning this was not in any sense that he wanted me to go liberal; he was asking me to consider, not trying to find a school that was sufficiently conservative, but that I should actively choose to study under “the best bad guys.”

My first thesis in theology, Dark Patterns / Anti-Patterns and Cultural Context Study of Scriptural Texts: A Case Study in Craig Keener’s “Paul, Women, and Wives: Marriage and Women’s Ministry in the Letters of Paul”, was part and parcel a study of shady argument. I rightly or wrongly brought in the context of a pattern as it originated in architecture and then object-oriented computer programmers, and offered a framework to classify bad arguments. And in this study, I continued to grow some sensitivities that I had already started earlier: sensitivities to what is clean argument, and what is dirty argument. The difference matters quite a lot; clean argument is only convincing if you’re somewhere near the truth, where dirty argument “includes the gift of making any color appear white,” if I may quote Ambrose Bierce. I can count on one finger the number of times I was given dirty argument that told a truth I would have done well to heed.

I might call myself a “dislodged intelligent design member”, meaning that I don’t know how much intelligent design I accept, but evolutionary apologetics push me away.

For one example, that has happened a couple of times, the evolutionary apologist denies Darwin’s original picture of a slow evolution, but articulates a “punk eek” (formally “punctuated equilibrium”) scenario where when things are stable, they will probably be stable for a long time, but when things are chaotic, there is a much greater incentive to make big changes quickly, until equilibrium is restored. And what I failed completely to communicate is that there might have been a much greater incentive to make big changes quickly, there is no explanation offered, or at least none that would not embarrass a statistician, to say that there is an ability for a breeding population to acquire and sustain a large number of beneficial changes quickly.

The earliest and perhaps most striking example I remember was, wet behind the ears, I brought up intelligent design in a forum with alumni from the Illinois Mathematics and Science Academy. Before presenting a conclusion, I asked a question: suppose that I claim to be able to predict lottery numbers in advance. I do it once, and you think it’s an odd coincidence. I do it twice, and you think it’s a really odd coincidence. If I continue, and we suppose for the sake of argument that I can make at most one prediction per minute, I can only predict for a forty hour workweek, and I will die of old age at 70 if nothing else gets me sooner, is there any way I could predict enough lottery tickets to convince you that I can genuinely predict lottery tickets? I was answered that yes, I could be taken to predict lottery tickets with “no more than a dozen” predictions. I then proceeded to show that at very least the production of new Cambrian life forms by mutagen exposure (I had allowed for the possibility of mutagen exposure at least for the sake of argument) was much, much more improbable than correctly predicting a dozen lottery numbers in advance by mere chance. To this I was given a response of, “There may be some things we can never know;” closing out a theistic argument at the price of not having a valid explanation was better than acknowledging intelligent design as an apparent part of the explanation. Perhaps surprisingly, or not surprising at all given the humility of greatness, the one member of the entire discussion who did not try to jackhammer down intelligent design was… a microbiology graduate student. He did not claim to be convinced, but he said, “You appear to be well-read,” which is in one sense politeness, but I believe the non-commital tone was genuine, and I further believe that if he had seen a hole or an impossibility in the argument I presented, he would have said so politely but plainly. The microbiology graduate student was the one other person in the discussion who refrained from slamming me and saving naturalist evolution at any cost. I don’t think I convinced him, but it was the one discussion partner who knew the most about neo-Darwinian evolution and dealt with it on most intimate terms who was most open to my statement that mutagen exposure does not account for the Cambrian explosion in any way that makes sense to a statistician.

If I may expose my ignorance of alchemy for a moment, rumor has it that alchemy was not originally just one more scheme to make money fast; it recalls a comment by Chesterton(?) that compared some desire to a spiritualist’s desire to see a nymph’s breasts, as opposed to the straightforward lecher’s desire to see a nymph’s breasts. In Western history, there has been extraordinarily strong incentive and desire to turn lead into gold, and while during some childhood some nuclear physicists whimsically made gold into lead by a few nuclei, even if their method were reversible the energy would be prohibitively expensive compared to old-fashioned gold mining. Today we are having a renaissance of renaissance alchemy, and we again have a very strong incentive to turn lead into gold; more broadly capitalistic economies would heavily reward, at least temporarily, someone who could turn cheaper materials into gold with revenues vastly exceeding expenses. For the transformation to happen, alchemy needs not only have incentive; it needs a live possibility, a possibility not known to exist under mainstream science.

What has been asserted to me, by naturalist evolutionists, is on statistical grounds the equivalent of there being long stretches of people steadily buying lottery tickets but rarely if ever does someone draw a winning lottery ticket, then somewhere completely off the fossil record a breeding population wins one lottery after another after another, and finally, after they have won enough lottery tickets, the environment stabilizes and the incentive to innovate recedes.

This is the assertion as it has been given to me. I knew two theistic evolutionists but I do not know their responses to such arguments (in this case, formulated after our last real conversation), because socially whenever I tried to make a point about intelligent design, they shut me down completely and prevented me from even beginning an argument. For the more forceful of the two, this was not his boilerplate behavior; when he was contradicted by someone and he knew he was right, he would let the other person fill out his argument completely, then allow the conversation to explain why the other person was wrong.

I have doubts about intelligent design as presented. I was dismayed to find out that one Orthodox brotherhood, in making a posthumous book on origins, had asked Philip Johnson to write the introduction, and the introduction reeked of having been written by a lawyer. It masterfully avoided treating the question of the age of the universe, so that young earth creationists and old earth creationists could read it and see their own reflection. However, the single, simple strongest reason to believe I was onto something in reading intelligent design materials was simply that it is the one topic of any short where I was always rudely shut down socially before I could begin to make my point. That is not the behavior of people who know they are right!

I am going to leave the example of the pepper moth itself at a brief mention. As far as the pepper moth goes, I have heard that Darwin’s version of the pepper moth example is not the image that has been copied by many hands, and so what I read in intelligent design about the pepper moth example not being an example of natural selection creating or at least making some population extinct, I’m merely going to acknowledge that people have discussed the point from different angles.

What I do not wish to be silent on, because I have seen it in living discourse in my own time, is tuskless elephants. And what arguments Johnson gives for the pepper moth are relevant here. In the case of tuskless elephants, we do not have an example of a new feature being suddenly developed. We have an example of a feature being suddenly removed. Furthermore, the feature is not new. Historically, something like 3% of female elephants have been tuskless; the proportion of tuskless elements is “only” a major shift in which individuals within a genetic population sport a feature (“phenotype”). The source I was read that ordinarily, tuskless males are unable to mate, but in these careful words it contained no assertion that tuskless males never appear. Among humans (and, for I know, elephants), until recent treatments hemophilia would make someone bleed to death, quite possibly well before reproductive age. (If untreated hemophilia allows patients to live long enough to successfully reproduce, substitute Tay-Sachs Disease.) Regarding Robert A. Heinlein’s eugenic comment that the only real cure for hemophilia is to let all hemophiliacs bleed to death, H. sapiens sapiens has been around, on some counts, 400,000 years, and hemophiliacs’ bleeding to death all that time has not removed them from the gene pool. Heinlein’s remark may be heartless, but that does not make it intelligent or show a perceptive grasp of biology: a breeding pool can and often will produce individuals with phenotypes that do not get to mate. There may be a few tuskless bull elephants; we are not told the frequency merely by a statement that tuskless males do not ordinarily get to mate.

The tuskless elephant example is brought as an example of the kind of change that powers Darwinism, and that it is not. It has suppressed what is normally a feature of elephantine anatomy; it has not created new or additional organs. We, or at least I, have never heard of pachyderms developing even stronger and tougher forms of skin that will repel poachers’ machine gun fire. “All” that has happened, as with pepper moths, is that two existing variations are being altered in their frequency, possibly permantly and possibly for a time as with pepper moths.

It used to be that Intelligent Design drew me by its apologetic arguments; it is now evolutionist apologetic arguments that repel me. I haven’t read anything new to me in intelligent design that was convincing; I have read evolutionary assertions that convincingly demonstrated flaws. I remember being the only person in a Ph.D. program to dissent from Darwinian evolution – and almost assuredly the only person in the Ph.D. program who could explain the difference between paleo-Darwinian evolution, the slow process, and neo-Darwinian evolution, the punk eek, or why, as I put it once before, “Darwin’s theory of evolution has been dead in the academy for so long that it no longer even smells bad.”

It used to be that naturalists would accuse theists of a “God of the gaps”, a God whose heavy lifting lies in the gaps of scientific knowledge. The allegation was meant to sting, but not by being impossible: in the set of all conceivable circumstances, we could have (for one non-biology example) God holding together the nuclei of all multi-proton atoms because the protons are all positive and electrically repel each other. The implication is more that you’re on the losing end of an argument if your God has to hide in the gaps of our knowledge. But now we are seeing a “natural selection of the gaps,” a natural selection that does most or all of its true heavy lifting in geological eyeblinks without direct remaining evidence of intermediate forms: it all hides in tiny areas where paleontology has nothing positive to tell us. And if tuskless elephants are given as an example of positive additions being made in a geological eyeblink, perhaps that is because evolutionary apologists do not know any better example to offer.

In addition, C.S. Lewis, before intelligent design, played the self-referential incoherence card and explained why natualist forms of evolution could not possibly be true. The basic argument he gives is as follows: romantic love can be explained away as a biochemical state, but there’s a nasty backswing to that explanation: by the same stroke as it explains away romantic love, it also explains away all explanation, including the explanation of romantic love. If mental states, including holding scientific theories, are just permutations of matter, then it is a category error to assign truth or falsehood to such a permutation of matter. Mere physical states do not rise to the dignity of error. The theory of evolution may explain why we have brains good enough to recognize food and avoid natural dangers; it does not explain why we have brains good enough to formulate a theory of evolution, or for that matter any scientific theory ordinarily deemed worthy of provisional assent. Possibly theistic evolutionists have an option of saying that God did something special when humans came forth: I would want to understand a theistic theory of evolution better before deciding whether I would play a self-referential incoherence card. However, I have not heard of a way to deal with this from naturalist evolution, and I would note that it was a matter of great consternation to C.S. Lewis, not that people did not agree with his objection, but that few people were able to see what the objection was at all. This one point is not one I’ve pulled from interactions with evolutionists, but it represents something similar in Lewis’s own observations: not, specifically, that they failed to agree with his argument that evolution is an explanation that explains away all explanation, but that people were in most cases completely unable to see a serious philosophical objection to evolution producing brains that could produce a scientific theory of evolution. He wasn’t upset that people rejected his point (they apparently didn’t); he was upset that people didn’t see what his point was in the first place.

Before intelligent design, I was a settled theistic evolutionist; afterwards, I was straightforwardly a member of intelligent design; now I am wary of intelligent design but on a humanist’s eye can’t see why evolution is true.But it is on increasingly humanist grounds that I look at a movement, I look at discourse, and I say that evolution is everywhere but it repeatedly fails to have the ring of truth. I regard neo-Darwinian (punk eek) evolution as a theory in crisis, and I stand, perhaps, as a churchman without a church.

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A Slightly Ragged Last Lecture

Lecturer’s note: This lecture is modelled after Randy Pausch’s famous Last Lecture, and is in some way a satellite to it even when I disagree with him. If you haven’t heard of Randy Pausch, this lecture might make more sense after hearing Dr. Pausch’s lecture first.


A humble attempt to follow in the footsteps of Randy Pausch’s “Last Lecture.”

A flipped cover for "The Best of Jonathan's Corner"

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Pope Francis Is Not a Holy Fool

One literature professor talked about (Protestant) evangelism in Russia, and presenting Christ’s claim to be the Way, and the Truth, and the Life, and asked a couple of young women if he was, in C.S. Lewis’s terms, a liar, lunatic, or the Lord. And they talked a bit and got very excited, and said he was crazy, and the professor talked, without the greatest clarity, about there being a tradition of some kind crazy foolishness in Russia that was nonetheless sacred. The professor commented that C.S. Lewis’s trilemma to exclude speaking of Christ as “just a teacher” crumbled, and the students saw a way of seeing Christ as a holy person who need not not be the Second Person of the Trinity.

Spending a bit of time in Orthodoxy may bring some amount of clarity and placing things that are in sharper relief. It is, of course, unfortunate that these two Russian young woman did not know enough about Orthodoxy to know the Christ who is reflected in the holy fool. None the less, Orthodoxy has a tradition of saints called holy fools, and it’s enough of a tradition that holy fools are known as a distinct and recognized category within the canonized saints alongside e.g. healers and hermits. To those not acquainted with the category, one example of a life story of a holy fool is found in Blessed Xenia of St. Petersburg.

I have not heard Catholics speak of a general category of holy fools, although there is a Western category of saints bearing Christ’s stigmata, but G.K. Chesterton’s life of the Pope’s namesake, Francis of Assisi, explains him as being quite importantly a holy fool, and to my recollection Chesterton never explains or situates Francis of Assisi in relation to a Western tradition of holy fools the same way Chesterton very briefly defends the possibility of miracles. Chesterton needs to defend the class of miracle-working saints, but he doesn’t spend much breath specifically insisting that, if there is a legitimate category of miracle-working saints, Francis of Assisi is included. However, as a holy fool Francis of Assisi is presented as a singularity.

Perhaps a singular identifier to holy fools is that they do strange things that afterwards turn out right. Hence one holy fool upset tables in the market where food and drink was being sold, until it became evident that the food and drink were not prepared appropriately and would have been dangerous to consume. Under the hood, the Orthodox Church considers human honor to be a troublesome burden, and it is a burden that holy fools dodge by their unusual actions. When people see past the disguise, holy fools plead and beg for their holiness not to be told.

And on that point, Pope Francis is not living up to Francis of Assisi’s precedent. Francis of Assisi lived the garish colors of a holy fool, and if he were in communion with the Orthodox Church, he would be remembered as a member of that holy company. Pope Francis is impulsive on a scale rivalling Francis of Assisi, but his actions do not turn out to be vindicated. And making big, impulsive actions is not an especially great feat; making big, impulsive actions that turn out to be right is the real trick. Also, a track record of almost uninterrupted ambiguity in communication that makes statements so both the more and less orthodox can claim victory is utterly inappropriate to one presenting himself as following in the footsteps of a holy fool. Holy fools are known to speak the truth to power. Holy fools do not serve waffles.

Orthodoxy has a grand tradition of recognized holy foolishness, and after you’ve seen enough lives of holy fools, there is something that looks very counterfeit, if it is meant to be holy foolishness, about merely being impulsive on a grand scale. And in this regard, Pope Francis is less faithful to his namesake than someone who simply avoids big and impulsive actions.

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The Anti-Game: Better than Materialist Magic

I grew up on technologies but became more and more suspicious of inattentive use of technologies as marketed to us. Enough so that my reaction to having my cell phone disappear was almost, “I have a GPS. Beyond that, I might be experiencing an early start on one of the privileges of monasticism already,” a reaction that would not surprise a reader of The Luddite’s Guide to Technology.

I am also a former gamer, and I have long wanted to put down on paper why one might unplug from games as I have unplugged from TV as far as I reasonably can. “Everything is permitted, but not everything is beneficial,” and this applies to games and iPhones apps alike.

Let me start by looking at the archtypal Game.

The Game

In the movie The Game, there is a game which the player is dumped into that has a profound element of transcendence. Nothing that is portrayed as happening is presented as intrinsically supernatural; the creators, so far as I know, are materialists, and so far as I can recall the audience is never taxed with a request for even a willing suspension of disbelief: the viewer is in the movie and in the end never asked to entertain that there could have been even one faintest magical blessing from the tiniest fairy.

Nonetheless, there is something that is transcendent in the movie, and though Hollywood normally capitalizes movie titles, capitalization convention is not the real reason I believe that this is not a movie about a “game,” with a lowercase G, but the Game, with a very uppercase G. Some very bizarre things happen at the beginning of The Game that are ordinarily what Christians would associate with the bizarre operations of demons, and there is a long plot with questions about what is real and shifting sands until everything is unveiled at the end as impressive, but believable on terms of materialism. On the recommendation of my brother I also watched The Spanish Prisoner and The Usual Suspects, but I was disappointed in because they did not drop you into an obvious maze of a Game specifically. In retrospect, I was disappointed after my brother recommended to me some astonishingly similar movies to one which with I was enthralled. Nonetheless the other movies’ essentially isomorphic plots unfold with much shifting sand and bewilderment about what is real, until in the last minute everything is clear and the stage magician explains, on materialist terms, how all the big illusions were pulled off.

My sister-in-law’s mother, an independent bookstore employee, has talked about how people have a right to know what they’re getting in a book, and (without divulging explicit details for the rest of us to struggle to un-see mental images) talks about speaking with patrons about The Hunger Games to let them know that they contain XYZ. However, everything I’ve known about the books is that they are books dealing with an epic Game, capital G: again, shifting sand, a hidden rules game, and the question of whether the strangeness of the details are literally supernatural really seems to matter less than one might think at first. Apparently another capital ‘G’ Game.

If I may pick a title that has not to my knowledge been Hollywoodified, the milder An Invitation to the Game has characters trapped in an unfortunate ersatz leisure class in a ruined world; someone gives children golden tickets to go to play a game, and they get temporarily knocked out of the game when they make a mistake that would kill them; and when they say in the game, “I wish So-and-So were here,” and the other person, who had been much better off, suddenly gets kicked down into the leisure class. Eventually, the game becomes real, and a pod of eight kids are sent among others to begin a new life on a beautiful new world such as they had virtually visited in the Game. Now in this instance the roller coaster activity is rated PG instead of being rated R, but we are still talking about something transcendent: the Game, with a capital G please.

Switching our attention from the Game to (g)ames

The English language, and some religious communities, have a distinction between God, with a capital G, and ‘gods’, with a lowercase G. The pagan gods of the Israelites’ neighboring nations, or the Greeks, have been described as little more than humans with super powers and endless life, and sometimes much less. The Christian God is something different, enough so that it represents confusion to place another god alongside him or speak of another God, and Orthodox Christianity goes through this looking-glass to say that its children are made gods, because the Deity has a Oneness so thorough that to let humans share in the divine Life and become themselves gods cannot threaten the One God, but fulfill his oneness. And at this point I would like to comment that games, with a lowercase ‘g’, are in the shadow of the Game that appears in literature, and in a dilute and less sharpened peak offer a participation of the characteristic of the transcendent Game.

Materialist Magic

One point is that whether or not the entire tale of the Game is told as involving a single physically occult feature, the Game is occult. It has the same heart as magic. For a fantasy version, The Labyrinth that enthralled me very much asks for major willing suspensions of disbelief, but as a hidden rules game, the shifting sand and the question of what is really going on has the same heart as The Game in any materialist implementation. The heart of the Game has an occult resonance such as I dissected in AI as an Arena for Magical Thinking Among Skeptics, and this is not irrelevant to the heart of games, in which something is overlaid atop real life.

C.S. Lewis, in and outside discussion for The Screwtape Letters, says that demons have two lies to offer us: that they do not exist, or that they are all-powerful. He says that which one you believe matters less than one might think: they are both devastating, and he asks the reader to avoid both errors if we are to have spiritual health. He also, and more pointedly, posits that demons might have a holy grail (he does not use such language) in the “Materialist Magician,” given that demons are equally satisfied to make of us a Materialist or a Magician, but it is not at all clear how one would go about making both of the same man. I would pose that The Game, The Spanish Prisoner and The Usual Suspects offer a maelstrom of magic, unveiled to run materialistically at the very ending. The Game, whether or not it is available to us in real life, is the locus of Materialist Magic. The ordinary (g)ames we can buy, download, or create, and become absorbed in, are never as impressive as the Game, but they participate in its Materialist Magic. The mechanism appears materialist; the resonance is in a real sense occult.

A journey of repentance

The usual reasons Protestants leave role playing game is that one is in one’s heart, pretending to do magic or do other things. The issue of violence may be treated less forcefully, but I remember in college when one friend was trying to recruit me back to Dungeons & Dragons, and he made the point that Dungeons & Dragons wasn’t just battle. He talked about how in a recent campaign, in actions that the players imagined, his character had used magic and charmed a jeweler, and conned him into giving him jewels, and he didn’t say much more than “bad example” so that his picture of Dungeons & Dragons being more edifying was saying that his character:

  1. Used magic,
  2. Lied, and
  3. Stole bigtime.

My conscience boiled down to the question, essentially, of “Would you be right to do with your hands what you are doing vicariously in your heart by saying that your character does XYZ?” And I left Dungeons & Dragons with concerns of imagining one’s viceroy to be using magic and violence well beyond the bounds of any version of “just war” theory I’ve heard Christians assert. People training with firearms can be told, “The second last thing you want to do is pull that trigger.” Trying to “stop” real, live opponents with a real, live gun is one notch away from being the last resort. By contrast, Dungeons & Dragons makes getting into at least some fights to be desirable, a form of entertainment, and a way for characters to gain experience to advance in the game. The combat rules are very different from traditional duels in the West, where there was a protocol to try to avoid duels, but usually there was not so much a winner or a loser as:

  1. One disputant who died one to two weeks later as a direct result of injuries sustained in the duel, and:
  2. One disputant who died six to eight weeks later as a results of indirect infections stemming from injuries sustained during the duel.

I’ve never heard of a game in Dungeons & Dragons where there was a significant chance of dying due to infection from a wound from an enemy’s dirty blade. I’ve heard of pacifist characters every once in a blue moon, or players refusing to use violence, but I’ve never heard of gashes and wounds that modern medicine could heal ending up getting infected and a character dying from sepsis.

But the real, central reason Dungeons & Dragons and kin have been called demon games is vicarious magic use, and I believe that the temptation and what Orthodox would call the passion are the same thing. Some time after leaving Dungeons & Dragons, I decided that imaginary play as such was not wrong, and pioneered and playtested The Minstrel’s Song, set in an unfallen world. And possibly it could be played in weaning someone from harder-core activity, and I missed the second point argued in Escaping Reality: The Danger of Role Playing: that role playing games, including The Minstrel’s Song, deliver an escape from reality.

And this brings me to various points that are often not given any connection with gaming. It is a spiritual problem that is like stepping on a water balloon: a problem which I called, for lack of any other name that was better, The Hydra. Though I do not mention it in the article, I think of a very unpopular website I made in the early days of the web, called “The Revenge of the Hydra.” (If you visited, nine popup windows appeared, and if you closed one of them down, two more appeared.)

What I say in The Hydra, in which I criticize C.S. Lewis, is something I bundled up with in my recent title “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis, is:

“You are too old, children,” said Aslan, “and you must begin to come close to your own world now.”

“It isn’t Narnia, you know,” added Lucy. “It’s you. We shan’t meet you there. And how can we live, never meeting you?”

“Are—are you there too, Sir?” said Edmund.

“I am,” said Aslan. “But there I have another name. You must learn to know me by that name. This was the very reason why you were brought to Narnia, that by knowing me here for a little, you may know me better there.”

When I read this, many times, I never was amped up to find Christ. I didn’t want Christ, at least not then. I wanted to be in Narnia with Aslan. And stay there in Narnia. And this relates to a recurring thread of what might be called my “sin life” that I found entirely deadly. And there is a spiritual poison I found in the Chronicles of Narnia that I have reproduced to varying degrees of my own work. Within the Steel Orb contains much real wisdom, but is laced with escapism.

On the point of escapism, I would briefly comment that monks, in the ancient world, were perennially warned about the perils of escape, which when they were tempted, were advised to pray through the temptation until they were through it. And without further ado, I quote below a work that already expresses my
concern about escape and Narnia…

Some of the heads of the Hydra sound related to gaming; some sound unrelated. For instance, I long had a futile desire for something from another world, and my heart ached when I read a story about a saint being given a ring that had miraculous powers: which I coveted, not for the miracle, but for a ring that (it seemed) did not have its origin from earth.

I’ve heard of an alcoholic who had a rum problem, and gave up rum altogether and tried whiskey, until he found he had a whiskey problem and foreswore whiskey in favor of vodka. In my case it was more a matter of developing a Moonlight Sonata problem, and then avoiding Beethoven and finding I had a problem with swimming, and dried up inside and out and then found myself repeatedly tripping over my shoelaces. The number of substances an alcoholic might get in trouble with can all be identified as including something you can get from a liquor store; the The Hydra neither begins or ends with (g)ames, though its trunk is hinted at in the (G)ame.

What we don’t see when we look into The Hydra:
The Silhouette and the Full-Color Portrait

G.K. Chesterton, writing on an immediate topic of madness (and not games in particular):

Nevertheless he is wrong. But if we attempt to trace his error in exact terms, we shall not find it quite so easy as we had supposed. Perhaps the nearest we can get to expressing it is to say this: that his mind moves in a perfect but narrow circle. A small circle is quite as infinite as a large circle; but, though it is quite as infinite, it is not so large. In the same way the insane explanation is quite as complete as the sane one, but it is not so large. A bullet is quite as round as the world, but it is not the world. There is such a thing as a narrow universality; there is such a thing as a small and cramped eternity; you may see it in many modern religions. Now, speaking quite externally and empirically, we may say that the strongest and most unmistakable mark of madness is this combination between a logical completeness and a spiritual contraction. The lunatic’s theory explains a large number of things, but it does not explain them in a large way. I mean that if you or I were dealing with a mind that was growing morbid, we should be chiefly concerned not so much to give it arguments as to give it air, to convince it that there was something cleaner and cooler outside the suffocation of a single argument. Suppose, for instance, it were the first case that I took as typical; suppose it were the case of a man who accused everybody of conspiring against him. If we could express our deepest feelings of protest and appeal against this obsession, I suppose we should say something like this: “Oh, I admit that you have your case and have it by heart, and that many things do fit into other things as you say. I admit that your explanation explains a great deal; but what a great deal it leaves out! Are there no other stories in the world except yours; and are all men busy with your business? Suppose we grant the details; perhaps when the man in the street did not seem to see you it was only his cunning; perhaps when the policeman asked you your name it was only because he knew it already. But how much happier you would be if you only knew that these people cared nothing about you! How much larger your life would be if your self could become smaller in it; if you could really look at other men with common curiosity and pleasure; if you could see them walking as they are in their sunny selfishness and their virile indifference! You would begin to be interested in them, because they were not interested in you. You would break out of this tiny and tawdry theatre in which your own little plot is always being played, and you would find yourself under a freer sky, in a street full of splendid strangers.” Or suppose it were the second case of madness, that of a man who claims the crown, your impulse would be to answer, “All right! Perhaps you know that you are the King of England; but why do you care? Make one magnificent effort and you will be a human being and look down on all the kings of the earth.” Or it might be the third case, of the madman who called himself Christ. If we said what we felt, we should say, “So you are the Creator and Redeemer of the world: but what a small world it must be! What a little heaven you must inhabit, with angels no bigger than butterflies! How sad it must be to be God; and an inadequate God! Is there really no life fuller and no love more marvellous than yours; and is it really in your small and painful pity that all flesh must put its faith? How much happier you would be, how much more of you there would be, if the hammer of a higher God could smash your small cosmos, scattering the stars like spangles, and leave you in the open, free like other men to look up as well as down!”

Today Chesterton’s use of the term “infinite” is opaque; a high school student studying classic geometry will be told of finite line segments and infinite lines, but the term “infinite circle” does not arise. However, there is a sort of logic that connects with where the term “infinite” comes from. It means, “without end.” On a geometric line segment, you can go a certain distance in either direction and have to stop cold, while on an infinite and proper line, you can go as far as you want in each direction and never meet an end. The same thing can be said of a circle that modern mathematicians would call “finite;” you can travel along the curve of the circle as far as you want in either direction and never have to stop before the circle runs out of curve and you’ve reached the end of the circle. In that sense Chesterton is saying something mathematically as well as literature-wise coherent when he talks about a circle that is infinite as any other, but cramped. And though Chesterton does not speak of it, there is something relevant in the Circle whose Center is everywhere and whose perimeter is nowhere.

I said that Chesterton is talking about madness and not games, but I caught myself crossing my fingers… but may have found a way to say it without crossing my fingers. Here’s what I think I can say: I see no evidence that Chesterton was thinking about games in any sense, and I do not recall reading him condemn games when he mentions them elsewhere, much less make the clain that I make here. None the less, a game is a way to step into another, smaller circle. It is the Materialist Magician’s way. In addition there is a scale of hard- to soft-core games, and I remember when I was trying to push the envelope on gaming, from tabletop role playing into a (re)invention of real life role playing, to make it harder core, that an occultist who respected me more than I think was due gently said that this is how magic works, and it’s real enough when you get a call at 3:00 AM to take down a Brujah (a type of vampire in the “World of Darkness” role playing game Vampire, the Masquerade), it feels about as real as you can get.

It is known even among secular behavioral health professionals that involvement in the occult can make you lose your mind and end up detached from the real world; as another head of the Hydra, the nexus of games, gaming and gamers seems too close a relative to this to dismiss the danger. The figure of the role player who has fallen off the deep end is known to role players as much as anyone else, and I can’t help but sense an implied need to establish that role playing is OK even among geeks, as stated in Lifehacker’s The Surprising Benefits of Role Playing Games and How to Get Started. Games in general are attractive enough, at least to some, that one might be surprised that they would need defending, as it is a pariah Protestant thing to warn about the evils of role playing game. The “Surpising Benefits” mentioned in the title evoke a French proverb, “Qui s’excuse, s’accuse,” literally “He who excuses himself (by that very fact) accuses himself:” or more loosely, “You only rationalize when you know you’re wrong.” Lifehacker mentions that role playing is a way to get instant friends. The same is true among bikers; come alone on a motorcycle to a group of bikers and you have instant friends. But there is something unsavory to both alike.

A corresponding silhouette and full-color portrait facing each other.

What does a gamer have if gaming is taken away? It’s not about changing which part of a silhouette you are in, but seeing a portrait in full color.

Watching a DVD of The Game is a whole lot more attractive of a proposition than turning around your chair and facing the wall while other people are at least watching the DVD; and if your pleasure and sense of well-being is drawn from the Game, only the Chesterton quote really hints at what could possibly be better if you think losing your participation in the Game and games is simply turning around and staring at a wall.

But in fact it is not a matter of being more constricted. G.K. Chesterton, if applied to gaming, does not stop at giving arguments or critiques. He wants to give the gamer air. He wants the small circles to be abandoned, not to be even more constricted, but to enter that Circle whose Center is everywhere and whose circumference is nowhere. He wants gamers to let go of their Game Master’s plans to be swept into the galaxies by the Lord of the Dance. A famed Far Side cartoon says:

A Far Side cartoon saying 'In the Days Before Television' and showing a family crouched around an empty space in a wall.

Some humor provokes laughter by pointing out what is clearly and painfully true. But this point, and even its truth, is accented by saying something ludicrous. The days before television, in the West, were not characterized by people vegging out in front of a blank wall. People often spent time in what geeks call “The Big Room,” namely outside. Children read, threw paper airplanes, built things, spent time playing with pets, built model airplanes, danced, manipulated physical toys such as jacks, played hide and seek, and for that matter played some make-believe games that bore a living and healthier organic link to today’s grown-up role-playing games. And what I believe is offered to gamers is not to turn a chair around and stare at the wall; it is to turn your chair a bit, get up, and go to the Big Room and get some fresh air. And start, just start, to see the Divine Face in full, living color that is not even hinted at in even a remote white part of a silhouette.

The Apocalyptic Anti-Game

There have been several earlier works which I tried to write, but the time was not ripe, or at least I had not grown enough to write them. I tried and failed to write an article called “The Luddite’s Guide to Technology” but now consider The Luddite’s Guide to Technology to be one of my best books, even if it was years before a similar voice was heard in The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul. At much less of an interval, I tried and failed to write an article on “St. Clive” before writing St. Clive: An Eastern Orthodox Author Looks Back at C.S. Lewis (the Kindle edition was for several days the #1 topselling new title in “Christian Literature and Arts.”) This work, incidentally, began life as an attempt to write a dialogue called “Medieval Anti-Game”, in which the Middle Ages are not the medieval theming of classic role play, but the historical root that has now developed into what has now been called “Western cultural singularity;” we live in the logic of the medieval West played out; and the Middle Ages were thought of as a bridge that can go both ways and that we can follow the medieval bridge the other way into a greater sanity: the Middle Ages offer a kind Anti-Game, rightly understood. It is increasingly difficult to fail to see that we live in one spectacular unfolding singularity. We seem to be in the kinds of circumstances where saints are made. It is not in easy times that the arm of the Lord bares its power.

I had earlier hoped to wind this down with the classic monastic advice given when one is tempted to escape: “Persevere in alternating prayer and work, and one can eventually emerge a victor,” and with an anecdote that one of the times I repented of another layer of this vice I desired, instead of God putting me somewhere else as I sought escape, that a loving God had put me in quite an awesome place without escape, and that in the here and now where God has placed me I am in a very real sense in communion with the stars in the sky and the salt in the sea. And that is where the lesson ended when I began working on this article… but there is more.

In a discussion where conservatives said that liberals were well enough able to have one point on which they were conservative, one friend described a liberal launching off about how bad the possibility is that we might be ruled by one world government. My friend mentioned commenting, “I suppose this would be a bad time to mention the Book of Revelation,” and watching the color drain from the other person’s face. Gamers who have played Call of C’Thulu, in which a sleeping Old One is coming to life and wants to destroy the world, might let go of the game only to come to terms with the possibility that we might be in something very much like the Call of C’Thulu, in which an Old One that has been trying to come to this world may in fact show up. Such is called the Antichrist, whether he will openly appear in two years or two millenia.

Another friend (from what source I do not know and do not know whether I should trust), claimed that there was a prophecy that the present Pope would be the last real Pope and after him would only be anti-Popes. I do not know if that is true, but I am not terribly impressed with Poop Francis. He says deliberately ambiguous things that can be interpreted in an (o)rthodox way by Roman standards, but can be read in very different ways and sound pretty much like something a leftist journalist would want once his words pass through the alimentary canal of mainstream journalism.

It is increasingly known on the left and the right what Amazon represents, not only in closing regular bookstores but even in teaching bookworms to own fewer and fewer physical books, and rent rather than own Kindle books. I remember years back reading Richard John Neuhaus sounding the alarm that all of the major components of National Socialism were being redeemed in academic circles. I also remember my grammar professor at the Sorbonne saying how he would never forgive a former French president for earning political advantage by splitting the right into the right and the far-right: in hard economic times, giving all kinds of at least apparently preferential treatment to immigrants, and then insisting that the far-right Le Pen be given ample coverage and time to speak (“Les votes pour Le Pen sont a cent pourcent les troues de balle!“—”One hundred percent of the votes for Le Pen are bullet holes!”). Now we have a new white nationalism emerging after racism being un-respectable in most conservative circles for a while, and (I haven’t paid attention to what is this year’s installment) the taking down of Confederate flags and statues of Confederates is a masterful way to get white nationalism alive and kicking (I once wrote an Onion-style article about how frustrated filmmakers in our day erected another statue of a smiling Martin Luther King because they couldn’t figure out how to deal in film with their hero’s difficulties keeping something in his pants). But the problem extends beyond white nationalism. And it’s worse.

National Socialism in very large measure motivated by eugenics, one pillar of which was to hope that certain races be eliminated. Google, which no longer goes by the motto “Don’t be evil” of its former days, is open and direct in supporting the successor to eugenics: transhumanism, Eugenics 2.0, a transhumanism which I discuss in part of my thesis. A eugenic hope was that the only people left in the world would be people who were sufficiently white and acted sufficiently white. Transhumanism goes further, no longer satisfied to phase specific human races out, but instead hoping in its ideal that the human race itself be phased out in a posthuman science fiction eschaton. And what eugenics was to Nazi Germany, transhumanism is to Google. It’s just in an incubation stage.

Other things are playing out in the small. An increasing number of young people in the U.S. aren’t interested in driving; they are also not interested in earning their own income. One deacon I know said, “Conversation is like texting for adults,” and the concern is raised that youth are learning social skills that are anemic at best. Some people have said that Romans 1 might as well have been written about people today… and furthermore that reading Romans 1 aloud might be legally classified as hate speech in a political climate increasingly resonant with Terreurs past and present. Meanwhile smartphones are no longer any kind of rich kid’s syndrome; 85% of African homes have a television and many families incur debt for multiple mobile devices.

We’ve had several shellshocks now: Islam is finding its kairos or decisive moment, the U.S. Constitution is used to defend gay rights over and against the free and proper exercise of religion, and it’s been something like two decades since I heard journalists giving attention to our society’s increasing use of porn. I don’t think we’ve seen the end.

But there is more than this. When we have let go of the last dear shred of games and gaming, what we may need to face is that were are in fact in a real Game, that we are in a real game more spectacular than the most brilliant of created games, with the best possible Game Master of all. And there is one more thing to say: as an undead pirate in Pirates of the Carribean tells an unbelieving woman, “You best start believing ghost stories, Miss Turner… You’re in one.”

Read e.g. The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul. We may be the last to remember the medieval institution of face-to-face universities; perhaps as discussed in The Dying of the Light Christian colleges and universities may have disengaged from the Christian faith but they have kept as strongly as Anselm of Canterbury a face-to-face conversation for centuries; and companies and even unions may act unlike the practices of a medieval guild, but until recently work was part and parcel where you went and not only what you did. There is an unbroken stream of saints shining in Heaven, and they still beckon us to join their august College. And though we may only go into outdoor parks for picnics as a special occasion, comparable to medieval “Maying,” we do much more than the dungeoneer in classic Dungeons & Dragons: we are summoned to a company in age-long war against am ancient red dragon with seven heads and ten horns. We may be in a unique place to live cyberpunk; in a spiritual sense many of us are there already. And lastly, we may be in something more “Call of C’Thulu” than “Call of C’Thulu” itself, where an Old One has long been knocking on our door, and the door may be open soon. It may be that everything that is compelling in role play is in the real world setting offered to us today, where all games come together and, having long repented from the foolishness of infantile games, we find before us an embossed card saying, “An invitation to The Game“, and if we look at it closely, it is covered with etched letters saying, “Love, God.”

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“St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis

"St. Clive:" An Eastern Orthodox Author Looks Back at C.S. Lewis

TL;DR

In this book, a brilliant Eastern Orthodox apologist looks back at C.S. Lewis as a formative influence, then up into Holy Orthodoxy.

C.S. Lewis fans will love “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis (Kindle, paperback).

A Very Scripted Dialogue

Books

  • “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis (Kindle, paperback)

    What People Are Saying

    The Midwest Book Review

    “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis

    C.J.S. Hayward

    C.J.S. Hayward Publications

    9781794669956 $9.99 Kindle / $49.99 paperback

    Website/Ordering Links:
    cjshayward.com/st-clive (homepage)
    cjshayward.com/st-clive-kindle (Kindle)
    cjshayward.com/st-clive-paperback (paperback)

    “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis adopts an unusual perspective because most examinations of the spirituality of C.S. Lewis come from Western spiritual perspectives, and few adopt the approach of C.J.S. Hayward, who opens his book with a Lewis-type series of letters to a guardian angel, The Angelic Letters, a Heavenly analogue to The Screwtape Letters. The book is even more distinctive in reflecting back on Lewis from a perspective meant to be thoroughly Orthodox.

    Readers might anticipate a dry analytical style typical of too many Lewis analysis and assessments, but Hayward includes a wry sense of observational humor, evident in the first lines of his survey where a reflection on scholarly footnote traditions ventures into comedic cultural inspection: As it is now solidly established practice to add an a footnote skittishly defending one’s own choices regarding “gendered pronouns,” I would like to quote a couple of tweets. In response to a fellow user tweeting, “Nobody is safe in today’s society, man. It’s like walking on eggshells constantly. Someone will be offended, will be out to get you. It’s exhausting… and, I think somewhat that social media is to blame,” Titania McGrath coolly answered, “The phrase ‘walking on eggshells’ is a microaggression against vegans. Reported and blocked. [Emoji depicting a white woman tending to her nails.]”

    This said, Lewis was a huge influence on Hayward’s Evangelical upbringing and religious perspectives and the starting point to his “pilgrimage from Narnia” (as one of his poems is titled) into Orthodoxy. St. Clive is not to be considered another scholarly inspection rehashing familiar spiritual pathways, but a unique compilation of Lewis-like reflections steeped in Orthodox beliefs and inspections for everyday readers. It produces a compilation of pieces that attempt to sound like Lewis himself, but which are original works meant to directly address these reflections and beliefs. This book is exciting, almost as if a hitherto unknown book of original works by C.S. Lewis had suddenly come to light.

    The writings are presented in four sections that hold distinctly different tones and objectives. The first “…quotes him, builds on him, and challenges him to draw conclusions he may not have liked.” The second focuses more on Hayward’s writings and style, but with a nod to Lewis’ influence. The third section addresses Lewis’ affection for the book The Consolation of Philosophy and offers perspectives from Hayward on how its ideas and Lewis’s expand different aspects of spiritual reflection; while the fourth section offers bibliographic keys to further pieces in the Lewis/Hayward tradition for newcomers who may be piqued by this collection’s lively inspections, and who want more insights from other sources.

    As far as the contentions themselves, “St. Clive” is a journeyman’s venture into the traditions of the Orthodox Church and its relationship to mysticism. It provides a lively set of discourses considering such varied topics as the failure of Christianity to superimpose itself on the pagan custom of Halloween and the notion that science is just one of the “winnowing forks” available for denoting pathways beneficial to mankind (natural selection being yet another; especially as it applies to diet choices).

    By now it should be evident that a series of dichotomies exist surrounding this effort, which is ‘neither fish nor fowl’ but a delightful compendium of reflections that represent something new. It’s not a scholarly work per se, but its language will appeal to many in the scholarly community (particularly since any discussions of Lewis usually embrace this community more or less exclusively). It’s also not an attempt to channel Lewis’ approach and tone, though these reflective pieces are certainly reminiscent of C.S. Lewis. And it’s not a singular examination of spiritual perspectives, but offers a wider-ranging series of discussions that defy pat categorization.

    Indeed, this is one of the unique aspects of “St. Clive.” What other treatise holds the ability to reach lay and scholarly audiences alike, creates a wider-ranging series of connections between his works and similar writings, and expands upon many concepts with an astute hand to spiritual, philosophical, and social reflection?

    None: and this not only sets “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis apart from any other considerations, but makes it accessible to a lay audience that might have only a minimal familiarity with Lewis or the Orthodox Way.

    Go on and buy “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis (Kindle, paperback)!

The Retortion Principle

In a mailing list, I wrote of the list’s beloved and missed founder, Graham Clinton:

I am in the process of remastering my paperback books, and came across the article at [A Strange Archaeological Find].

You can say that it’s a work of art, but the reason I’m posting this is because after writing it, with repeated allegations of ironic hypocrisy, and asked him permission to post the whole work (including the posting of his that I replied to), he said, “I don’t want toadies.” In other words, he forcefully put something he really meant, and then responded majestically to a work picking his work apart from bit to bit.

I miss that.

The basic principle I was appealing might be called “the retortion principle” or “the self-referential incoherence principle.” This principle is a theoretically modest principle, without the messianic fantasies of other winnowing forks, but it is pronounced in its effect and what it can winnow.

The now-unpopular “verification principle” says that we should only accept is verifiable from empirical data or by bare logic. And if we follow retortion, we find that the principle calls for its own rejection. It is, after something like a century, something we have no known way to verify apart from its standards.

If I may provide a pair of fictitious examples, compare the following two statements a Christian might make:

  1. Everything we say should be documented to a particular Bible literal chapter and verse citation.

And:

  1. Everything we say should be documented to a particular Bible literal chapter and verse citation (1 Cor 4:6).

There is a big difference between these two. The second example may or may not be true and it may or may not be a good and responsible analysis. I do not affirm its truth. But it does not disqualify itself.

By contrast, the first disqualifies itself immediately and without any need to check any external reference.

And I have seen many, many things that fail this winnowing fork, modest and limited as it may appear to be.

To provide one example, let me dismiss a couple of distractions for my purposes here, before showing an example C.S. Lewis seemed to be alarmed that others had so much difficulty seeing.

  1. First objection not really analyzed here: The theory of evolution, which is no longer a theory of evolution, has new features developing in geological eyeblinks in ways that make no statistical sense that is apparently reconcilable to the fossil records. Once evolutionists mocked a “God of the gaps,” where God lives in the areas unilluminated by present science. Now we have a “mechanism of producing new life forms of the gaps,” that seem to find the generation of new life-forms only in the gaps of our understanding of the fossil record.
  2. Second objection not really analyzed here: Some life-forms show mechanisms that are at least partly irreducible in their complexity, and it does not make sense statistically to assert that the basic Darwinian mechanism produces irreducibly complex biological mechanisms.

I do not ask you to avoid either objection; speaking as a mathematician, none of the people who have tried to convince me of today’s “theory of evolution” have found a way to assert their claims in a way that is statistically believable. However, I am mentioning these to ask that they be put aside as irrelevant to C.S. Lewis’s concern with any form of Darwinian evolution.

C.S. Lewis’s concern is essentially that if, as common biology implies, our thoughts and emotions and such all boil down to the biochemical, then we have reason to assert we have brains good enough to find food, but not reason to assert that we have brains good enough to find out the theory of evolution. A biological reaction is not, in and of itself, true. A biological reaction is not, in and of itself, false. A biological reaction is a biological reaction that is mistakenly classified as a sort of thing that can be “true” or “false.” Romantic love is just biochemical, and the same razor that slices through romantic love cuts itself on the backswing. The explanation explains away all explanation, including itself.

This is to me, a subtle and harder-to-see case of the same principle of retortion, that we should reject blades that cut themselves off in the backswing. The verification principle is self-referentially incoherent. In regards to postmodernism, neat analysis may be easier once postmodernism has been dead for centuries, but it has been commented broadly that relativism is always relativism for others’ principles, not one’s own. In a footnote, C.S. Lewis’s discussion of “The Green Book” in The Abolition of Man, discusses the authors’ own values and assumptions, documented by repeated quotes, as being just what was fashionable in certain social circles at a particular time. The authors have cut off values and assumptions, and this in principle and not just practice, but they are free to let assertion of those opinions concretely trump the principle they have asserted, which cuts up all values into meaninglessness.

In a philosophical theology class, I mentioned some argument of retortion, and the professor commented that thesis are often known to use retortion. He did not say exactly why that may be, but one possible reason, perhaps tacit, is a gentlemen’s agreement that people who live in glass houses shouldn’t throw stones. This leaves at least some theists free to throw stones, because some theists themselves live in thick-walled steel fortresses, at least as far as retortion is concerned. Right or wrong as theism may be, you do not need to contradict yourself from the start if you are to believe in the Christian God. You do need to contradict yourself from the start to be a materialist, because if materialism is true, no human biochemical state can in principle ever be true, and that includes belief in materialism.

I mention as possible a gentleman’s agreement; I wish to go further and say that people with self-referentially incoherent beliefs have a vested interest in not having self-referential incoherence be the sort of thing one brings up in polite company. It is attractive to have a sweeping principle that cuts through all nonsense to a core of real, genuine truth, and there is something very grand in sentiment in saying we should only believe what is demonstrated from sensory data (no comments from the peanut gallery about how we believe in an external world that extends beyond a solipsistic self, please), or logic itself. That sounds grand, striking, strong. Meanwhile, asking “Does it make a special exception in its own case?” is a much humbler-sounding question, not striking, not grand, but nonetheless a useful winnowing fork.

I would not make this argument central to any theism, and not to my own. I am Eastern Orthodox, and the Orthodox Way is much more about debugging one’s own vices than debugging poor philosophy. But I would propose, as a footnote deeply buried in the main text, that we might not be justified as adulating something so grand as the verification principle, but in apologetics and engagement with people who believe differently, this footnote might be worth looking up.

The Consolation of Theology

Cover for The Best of Jonathan's Corner

Author’s Note

This work is an intentional variation on Boethius’s little gem of a classic: The Consolation of Philosophy (modern translation, old translation, another (old) translation online, wiki). It is like Plato: The Allegory of the… Flickering Screen?, but more deliberately divergent. This book is meant both to stand on its own and to take a road less travelled for the reader already acquainted with Boethius. For that matter, it is also intended in the tradition of another, lesser author following How Shall We Then Live?, following it with How Now Shall We Live?, and another author following Leviathan with Behemoth, and indeed how The Consolation of Philosophy has already been followed with The Consolations of Philosophy.

If you like to curl up with a good book, this is included in the collection The Best of Jonathan’s Corner (Kindle, paperback), and I strongly encourage you to read the whole collection, perhaps starting with this piece.

Song I.

The Author’s Complaint.

The Gospel was new,
When one saint stopped his ears,
And said, ‘Good God!
That thou hast allowed me,
To live at such a time.

Jihadists act not in aught of vacuum:
Atheislam welcometh captors;
Founded by the greatest Christian heresiarch,
Who tore Incarnation and icons away from all things Christian,
The dragon next to whom,
Arius, father of heretics,
Is but a fangless worm.
Their ‘surrender’ is practically furthest as could be,
From, ‘God and the Son of God,
Became Man and the Son of Man,
That men and the sons of men,
Might become Gods and the Sons of God,

By contrast, eviscerating the reality of man.
The wonder of holy marriage,
Tortured and torn from limb to limb,
In progressive installments old and new,
Technology a secular occult is made,
Well I wrote a volume,
The Luddite’s Guide to Technology,
And in once-hallowed halls of learning,
Is taught a ‘theology,’
Such as one would seek of Monty Python.
And of my own life; what of it?
A monk still I try to be;
Many things have I tried in life,
And betimes met spectacular success,
And betimes found doors slammed in my face.
Even in work in technology,
Though the time be an economic boom for the work,
Still the boom shut me out or knocked me out,
And not only in the Church’s teaching,
In tale as ancient as Cain and Abel,
Of The Wagon, the Blackbird, and the Saab.
And why I must now accomplish so little,
To pale next to glorious days,
When a-fighting cancer,
I switched discipline to theology,
And first at Cambridge then at Fordham,
Wished to form priests,
But a wish that never came true?

I.

And ere I moped a man appeared, quite short of stature but looking great enough to touch a star. In ancient gold he was clad, yet the golden vestments of a Partiarch were infinitely eclipsed by his Golden Mouth, by a tongue of liquid, living gold. Emblazoned on his bosom were the Greek letters Χ, and Α. I crossed myself thrice, wary of devils, and he crossed himself thrice, and he looked at me with eyes aflame and said, ‘Child, hast thou not written, and then outside the bounds of Holy Orthodoxy, a koan?’:

A novice said to a master, “I am sick and tired of the immorality that is all around us. There is fornication everywhere, drunkenness and drugs in the inner city, relativism in people’s minds, and do you know where the worst of it is?”

The master said, “Inside your heart.”

He spoke again. ‘Child, repent of thine own multitude of grievous sins, not the sins of others. Knowest thou not the words, spoken by the great St. Isaac and taken up without the faintest interval by the great St. Seraphim, “Make peace with thyself and ten thousand around thee shall be saved?” Or that if everyone were to repent, Heaven would come to earth?

‘Thou seemest on paper to live thy conviction that every human life is a life worth living, but lacking the true strength that is behind that position. Hast thou not read my Treatise to Prove that Nothing Can Injure the Man Who Does Not Harm Himself? How the three children, my son, in a pagan court, with every lechery around them, were graced not to defile themselves in what they ate, but won the moral victory of not bowing to an idol beyond monstrous stature? And the angel bedewed them in external victory after they let all else go in internal and eternal triumph?

‘It is possible at all times and every place to find salvation. Now thou knowest that marriage or monasticism is needful; and out of that knowledge you went out to monasteries, to the grand monastery of Holy Cross Hermitage, to Mount Athos itself, and thou couldst not stay. What of it? Before God thou art already a monk. Keep on seeking monasticism, without end, and whether thou crossest the threshold of death a layman or a monk, if thou hast sought monasticism for the rest of thy days, and seekest such repentance as thou canst, who knows if thou mightest appear a monk in lifelong repentance when thou answerest before the Dread Judgement-Throne of Christ?

‘Perhaps it is that God has given thee such good things as were lawful for God to give but unlawful and immature for thou to seek for thyself. Thou hast acquired a scholar’s knowledge of academic theology, and a heresiologist’s formation, but thou writest for the common man. Canst not thou imagine that this may excel such narrow writing, read by so few, in the confines of scholarship? And that as thou hast been graced to walk the long narrow road of affliction, thou art free now to sit in thy parents’ splendid house, given a roof when thou art homeless before the law whilst thou seekest monasticism, and writest for as long as thou art able? That wert wrong and immature to seek, sitting under your parents’ roof and writing as much as it were wrong and immature to seek years’ training in academic theology and heresy and give not a day’s tribute to the professorial ascesis of pride and vainglory (thou hadst enough of thine own). Though this be not an issue of morality apart from ascesis, thou knewest the settled judgement that real publication is traditional publication and vanity press is what self-publication is. Yet without knowing, without choosing, without even guessing, thou wert again & time again in the right place, at the right time, amongst the manifold shifts of technology, and now, though thou profitest not in great measure from thy books, yet have ye written many more creative works than thou couldst bogging with editors. Thou knowest far better to say, “Wisdom is justified by her children,” of thyself in stead of saying such of God, but none the less thou hadst impact. Yet God hath granted thee the three, unsought and unwanted though thou mayest have found them.’

I stood in silence, all abashed.

Song II.

His Despondency.

The Saint spoke thus:
‘What then? How is this man,
A second rich young ruler become?
He who bore not a watch on principle,
Even before he’d scarce more than
Heard of Holy Orthodoxy,
Weareth a watch built to stand out,
Even among later Apple Watches.
He who declined a mobile phone,
Has carried out an iPhone,
And is displeased to accept,
A less fancy phone,
From a state program to provide,
Cell phones to those at poverty.
Up! Out! This will not do,
Not that he hath lost an item of luxury,
But that when it happened, he were sad.
For the rich young ruler lied,
When said he that he had kept,
All commandments from his youth,
For unless he were an idolater,
The loss of possessions itself,
Could not suffice to make him sad.
This man hast lost a cellphone,
And for that alone he grieveth.
Knoweth he not that money maketh not one glad?
Would that he would recall,
The heights from which he hath fallen,
Even from outside the Orthodox Church.’

II.

Then the great Saint said, ‘But the time calls for something deeper than lamentation. Art thou not the man who sayedst that we cannot achieve the Holy Grail, nor even find it: for the only game in town is to become the Holy Grail? Not that the Orthodox Church tradeth in such idle romances as Arthurian legend; as late as the nineteenth century, Saint IGNATIUS (Brianchaninov) gaveth warnings against reading novels, which His Eminence KALLISTOS curiously gave embarrassed explanations. Today the warning should be greatly extended to technological entertainment. But I would call thy words to mind none the less, and bid thee to become the Holy Grail. And indeed, when thou thou receivest the Holy Mysteries, thou receivest Christ as thy Lord and Saviour, thou art transformed by the supreme medicine, as thou tastest of the Fount of Immortality?

‘Thou wert surprised to learn, and that outside the Orthodox Church, that when the Apostle bade you to put on the whole armour of Christ, the armour of Christ wert not merely armour owned by Christ, or armour given by Christ: it were such armour as God himself wears to war: the prophet Isaiah tells us that the breastplate of righteousness and the helmet of salvation are God’s own armour which he weareth to war.

‘Thou art asleep, my son and my child; awaken thou thyself! There is silver under the tarnishment that maketh all seem corrupt: take thou what God hath bestowed, rouse and waken thyself, and find the treasure with which thy God hath surrounded thee.’

Song III.

A Clearer Eye.

‘We suffer more in imagination than reality,’
Said Seneca the Younger,
Quoted in rediscovery of Stoicism,
That full and ancient philosophy,
Can speak, act, and help today,
Among athletes and business men,
And not only scholars reading dusty tomes.
And if thus much is in a school of mere philosophy,
An individualist pursuit deepenening division,
What of the greatest philosophy in monasticism,
What of the philosophy,
Whose Teacher and God are One and the Same?
I stood amazed at God,
Trying to count my blessings,
Ere quickly I lost count.

III.

Then said I, ‘I see much truth in thy words, but my fortunes have not been those of success. I went to Cambridge, with strategy of passing all my classes, and shining brightly on my thesis as I could; the Faculty of Divinity decided two thirds of the way through the year that my promptly declared dissertation topic was unfit for Philosophy of Religion, and made me choose another dissertation topic completely. I received no credit nor recognition for the half of my hardest work. That pales in comparison with Fordham, where I were pushed into informal office as ersatz counselour for my professors’ insecurities, and the man in whom I had set my hopes met one gesture of friendship after another with one retaliation after another. Then I returned to the clumsy fit of programming, taken over by Agile models which require something I cannot do: becoming an interchangeable part of a hive mind. I have essayed work in User eXperience, but no work has yet crystallised, and the economy is adverse. What can I rightly expect from here?’

Ere he answered me, ‘Whence askest thou the future? It is wondrous. And why speakest thou of thy fortune? Of a troth, no man hath ever had fortune. It were an impossibility.’

I sat a-right, a-listening.

He continued, ‘Whilst at Fordham, in incompetent medical care, thou wert stressed to the point of nausea, for weeks on end. Thy worry wert not, “Will I be graced by the noble honourific of Doctor?” though that were far too dear to thee, but, “Will there be a place for me?” And thus far, this hath been in example “We suffer more in imagination than in reality.” For though what thou fearest hath happened, what be its sting?

‘Thou seekedst a better fit than as a computer programmer, and triedst, and God hath provided other than the success you imagined. What of it? Thou hast remained in the house of thy parents, a shameful thing for a man to seek, but right honourable for God to bestow if thou hast sought sufficiency and independence. Thou knowest that we are reckoned come Judgement on our performance of due diligence and not results achieved: that due diligence often carrieth happy results may be true, but it is nothing to the point. Thou art not only provided for even in this decline; thou hast luxuries that thou needest not.

‘There is no such thing as fortune: only an often-mysterious Providence. God has a care each and all over men, and for that matter over stones, and naught that happeneth in the world escapeth God’s cunning net. As thou hast quoted the Philokalia:

We ought all of us always to thank God for both the universal and the particular gifts of soul and body that He bestows on us. The universal gifts consist of the four elements and all that comes into being through them, as well as all the marvellous works of God mentioned in the divine Scriptures. The particular gifts consist of all that God has given to each individual. These include:

  • Wealth, so that one can perform acts of charity.
  • Poverty, so that one can endure it with patience and gratitude.
  • Authority, so that one can exercise righteous judgement and establish virtue.
  • Obedience and service, so that one can more readily attain salvation of soul.
  • Health, so that one can assist those in need and undertake work worthy of God.
  • Sickness, so that one may earn the crown of patience.
  • Spiritual knowledge and strength, so that one may acquire virtue.
  • Weakness and ignorance, so that, turning one’s back on worldly things, one may be under obedience in stillness and humility.
  • Unsought loss of goods and possessions, so that one may deliberately seek to be saved and may even be helped when incapable of shedding all one’s possessions or even of giving alms.
  • Ease and prosperity, so that one may voluntarily struggle and suffer to attain the virtues and thus become dispassionate and fit to save other souls.
  • Trials and hardship, so that those who cannot eradicate their own will may be saved in spite of themselves, and those capable of joyful endurance may attain perfection.

All these things, even if they are opposed to each other, are nevertheless good when used correctly; but when misused, they are not good, but are harmful for both soul and body.

‘And again:

He who wants to be an imitator of Christ, so that he too may be called a son of God, born of the Spirit, must above all bear courageously and patiently the afflictions he encounters, whether these be bodily illnesses, slander and vilification from men, or attacks from the unseen spirits. God in His providence allows souls to be tested by various afflictions of this kind, so that it may be revealed which of them truly loves Him. All the patriarchs, prophets, apostles and martyrs from the beginning of time traversed none other than this narrow road of trial and affliction, and it was by doing this that they fulfilled God’s will. ‘My son,’ says Scripture, ‘if you come to serve the Lord, prepare your soul for trial, set your heart straight, and patiently endure’ (Ecclus. 2 : 1-2). And elsewhere it is said: ‘Accept everything that comes as good, knowing that nothing occurs without God willing it.’ Thus the soul that wishes to do God’s will must strive above all to acquire patient endurance and hope. For one of the tricks of the devil is to make us listless at times of affliction, so that we give up our hope in the Lord. God never allows a soul that hopes in Him to be so oppressed by trials that it is put to utter confusion. As St Paul writes: ‘God is to be trusted not to let us be tried beyond our strength, but with the trial He will provide a way out, so that we are able to bear it (I Cor. 10 : 13). The devil harasses the soul not as much as he wants but as much as God allows him to. Men know what burden may be placed on a mule, what on a donkey, and what on a camel, and load each beast accordingly; and the potter knows how long he must leave pots in the fire, so that they are not cracked by staying in it too long or rendered useless by being taken out of it before they are properly fired. If human understanding extends this far, must not God be much more aware, infinitely more aware, of the degree of trial it is right to impose on each soul, so that it becomes tried and true, fit for the kingdom of heaven?

Hemp, unless it is well beaten, cannot be worked into fine yarn, whilst the more it is beaten and carded the finer and more serviceable it becomes. And a freshly moulded pot that has not been fired is of no use to man. And a child not yet proficient in worldly skills cannot build, plant, sow seed or perform any other worldly task. In a similar manner it often happens through the Lord’s goodness that souls, on account of their childlike innocence, participate in divine grace and are filled with the sweetness and repose of the Spirit; but because they have not yet been tested, and have not been tried by the various afflictions of the evil spirits, they are still immature and not yet fit for the kingdom of heaven. As the apostle says: ‘If you have not been disciplined you are bastards and not sons’ (Heb. 12 : 8). Thus trials and afflictions are laid upon a man in the way that is best for him, so as to make his soul stronger and more mature; and if the soul endures them to the end with hope in the Lord it cannot fail to attain the promised reward of the Spirit and deliverance from the evil passions.

‘Thou hast earned scores in math contests, yea even scores of math contests, ranking 7th nationally in the 1989 MathCounts competition. Now thou hast suffered various things and hast not the limelight which thou hadst, or believeth thou hadst, which be much the same thing. Again, what of it? God hath provided for thee, and if thou hast been fruitless in a secular arena, thou seekest virtue, and hast borne some fruit. Moreover thou graspest, in part, virtue that thou knewest not to seek when thou barest the ascesis of a mathematician or a member of the Ultranet. Thou seekest without end that thou mayest become humble, and knowest not that to earnestly seek humility is nobler than being the chiefest among mathematicians in history?

‘The new Saint Seraphim, of Viritsa, hath written,

Have you ever thought that everything that concerns you, concerns Me, also? You are precious in my eyes and I love you; for his reason, it is a special joy for Me to train you. When temptations and the opponent [the Evil One] come upon you like a river, I want you to know that This was from Me.

I want you to know that your weakness has need of My strength, and your safety lies in allowing Me to protect you. I want you to know that when you are in difficult conditions, among people who do not understand you, and cast you away, This was from Me.

I am your God, the circumstances of your life are in My hands; you did not end up in your position by chance; this is precisely the position I have appointed for you. Weren’t you asking Me to teach you humility? And there – I placed you precisely in the “school” where they teach this lesson. Your environment, and those who are around you, are performing My will. Do you have financial difficulties and can just barely survive? Know that This was from Me.

I want you to know that I dispose of your money, so take refuge in Me and depend upon Me. I want you to know that My storehouses are inexhaustible, and I am faithful in My promises. Let it never happen that they tell you in your need, “Do not believe in your Lord and God.” Have you ever spent the night in suffering? Are you separated from your relatives, from those you love? I allowed this that you would turn to Me, and in Me find consolation and comfort. Did your friend or someone to whom you opened your heart, deceive you? This was from Me.

I allowed this frustration to touch you so that you would learn that your best friend is the Lord. I want you to bring everything to Me and tell Me everything. Did someone slander you? Leave it to Me; be attached to Me so that you can hide from the “contradiction of the nations.” I will make your righteousness shine like light and your life like midday noon. Your plans were destroyed? Your soul yielded and you are exhausted? This was from Me.

You made plans and have your own goals; you brought them to Me to bless them. But I want you to leave it all to Me, to direct and guide the circumstances of your life by My hand, because you are the orphan, not the protagonist. Unexpected failures found you and despair overcame your heart, but know That this was from Me.

With tiredness and anxiety I am testing how strong your faith is in My promises and your boldness in prayer for your relatives. Why is it not you who entrusted their cares to My providential love? You must leave them to the protection of My All Pure Mother. Serious illness found you, which may be healed or may be incurable, and has nailed you to your bed. This was from Me.

Because I want you to know Me more deeply, through physical ailment, do not murmur against this trial I have sent you. And do not try to understand My plans for the salvation of people’s souls, but unmurmuringly and humbly bow your head before My goodness. You were dreaming about doing something special for Me and, instead of doing it, you fell into a bed of pain. This was from Me.

Because then you were sunk in your own works and plans and I wouldn’t have been able to draw your thoughts to Me. But I want to teach you the most deep thoughts and My lessons, so that you may serve Me. I want to teach you that you are nothing without Me. Some of my best children are those who, cut off from an active life, learn to use the weapon of ceaseless prayer. You were called unexpectedly to undertake a difficult and responsible position, supported by Me. I have given you these difficulties and as the Lord God I will bless all your works, in all your paths. In everything I, your Lord, will be your guide and teacher. Remember always that every difficulty you come across, every offensive word, every slander and criticism, every obstacle to your works, which could cause frustration and disappointment, This is from Me.

Know and remember always, no matter where you are, That whatsoever hurts will be dulled as soon as you learn In all things, to look at Me. Everything has been sent to you by Me, for the perfection of your soul.

All these things were from Me.

‘The doctors have decided that thy consumption of one vital medication is taken to excess, and they are determined to bring it down to an approved level, for thy safety, and for thy safety accept the consequence of thy having a string of hospitalizations and declining health, and have so far taken every pain to protect thee, and will do so even if their care slay thee.

‘What of it? Thy purity of conscience is in no manner contingent on what others decide in their dealings with thee. It may be that the change in thy medicaments be less dangerous than it beseemeth thee. It may be unlawful to the utmost degree for thou to seek thine own demise: yet it is full lawful, and possible, for our God and the Author and Finisher of our faith to give thee a life complete and full even if it were cut short to the morrow.

‘Never mind that thou seest not what the Lord may provide; thou hast been often enough surprised by the boons God hath granted thee. Thou hast written Repentance, Heaven’s Best-Kept Secret, and thou knowest that repentance itself eclipseth the pleasure of sin. Know also that grievous men, and the devil himself, are all ever used by God according to his design, by the God who worketh all for all.

We do not live in the best of all possible worlds. Far from it. But we live under the care of the best of all possible Gods, and it is a more profound truth, a more vibrant truth, a truth that goes much deeper into the heart of root of all things to say that we may not live in the best of all possible worlds, but we live under the care of the best of all possible Gods.

‘Know and remember also that happiness comes from within. Stop chasing after external circumstances. External circumstances are but a training ground for God to build strength within. Wittest thou not that thou art a man, and as man art constituted by the image of God? If therefore thou art constituted in the divine image, why lookest thou half to things soulless and dead for thy happiness?’

Song IV.

Virtue Unconquerable.

I know that my Redeemer liveth,
And with my eyes yet shall I see God,
But what a painful road it has been,
What a gesture of friendship has met a knife in my back.
Is there grandeur in me for my fortitude?
I only think so in moments of pride,
With my grandeur only in repentance.
And the circumstances around me,
When I work, have met with a knife in the back.

IV.

The Golden-Mouthed said, ‘Child, I know thy pains without your telling, aye, and more besides: Church politics ain’t no place for a Saint! Thou knowest how I pursued justice, and regarded not the face of man, drove out slothful servants, and spoke in boldness to the Empress. I paid with my life for the enemies I made in my service. You have a full kitchen’s worth of knives in your back: I have an armory! I know well thy pains from within.

‘But let us take a step back, far back.

‘Happiness is of particular concern to you and to many, and if words in the eighteenth century spoke of “life, liberty, and the pursuit of happiness,” now there are many people who make the pursuit of happiness all but a full-time occupation.

‘In ages past a question of such import would be entrusted to enquiry and dialogue philosophic. So one might argue, in brief, that true happiness is a supreme thing, and God is a supreme thing, and since there can not be two separate supreme essences, happiness and God are the same, a point which could be argued at much greater length and eloquence. And likewise how the happy man is happy not because he is propped up from without, by external circumstance, but has chosen virtue and goodness inside. And many other things.

‘But, and this says much of today and its berzerkly grown science, in which the crowning jewel of superstring theory hath abdicated from science’s bedrock of experiment, happiness is such a thing as one would naturally approach through psychology, because psychology is, to people of a certain bent, the only conceivable tool to best study to understand men.

‘One can always critique some detail, such as the import of what psychology calls “flow” as optimal experience. The founder of positive psychology, Martin Seligman, outlined three versions of the good life: the Pleasant Life, which is the life of pleasure and the shallowest of the three; the Engaged Life, or the life of flow, called optimal experience, and the Meaningful Life, meaning in some wise the life of virtue.

‘He says of the Pleasant Life that it is like vanilla ice cream: the first bite tastes delicious, but by the time you reach the fifth or sixth bite, you can’t taste it any more. And here is something close to the Orthodox advice that a surplus of pleasures and luxuries, worldly honours and so on, do not make you happy. I tell you that one can be lacking in the most basic necessities and be happy: but let this slide.

‘Of the Meaningful Life, it is the deepest of the three, but it is but a first fumbling in the dark of what the Orthodox Church has curated in the light of day. Things like kindness and mercy have built in to the baseline, curated since Christ or rather the Garden of Eden, so Orthodox need not add some extra practice to their faith to obtain kindness or gratitude. Really, the number of things the Orthodox Church has learned about the Meaningful Life far eclipse the Philokalia: the fount is inexhaustible.

‘But my chief concern is with the Engaged Life, the life of flow. For flow is not “the psychology of optimal experience,” or if it is, the theology of optimal experience hath a different base. Flow is legitimate and it is a wonder: but it is not additionally fit to be a normative baseline for mankind as a whole.

Flow, as it occurs, is something exotic and obscure. It has been studied in virtuosos who are expert performers in many different domains. Once someone of surpassing talent has something like a decade of performance, it is possible when a man of this superb talent and training is so engrossed in a performance of whatever domain, that sits pretty much at the highest level of performance where essentially the virtuoso’s entire attention is absorbed in the performance, and time flies because no attention is left to observe the passage of time or almost any other thing of which most of us are aware when we are awake.

‘It seemeth difficult to me to market flow for mass consumption: doing such is nigh unto calling God an elitist, and making the foundation of a happy life all but impossible for the masses. You can be a subjectivist if you like and say that genuis is five thousand hours’ practice, but it is trained virtuoso talent and not seniority that even gets you through flow’s door. For that matter, it is also well nigh impossible for the few to experience until they have placed years into virtuoso performance in their craft. Where many more are capable of being monastics. Monastics, those of you who are not monastics may rightly surmise, have experiences which monastics call it a disaster to share with you. That may be legitimate, but novices would do well not to expect a stream of uninterrupted exotic experiences, not when they start and perhaps not when they have long since taken monastic vows. A novice who seeth matters in terms of “drudgework” would do well to expect nothing but what the West calls “drudgework” for a long, long time. (And if all goeth well and thou incorporatest other obediences to the diminution of drudgery, thou wilt at first lament the change!) A monastic, if all goes well, will do simple manual labour, but freed from relating to such labour as drudgery: forasmuch as monastics and monastic clergy recall “novices’ obediences”, it is with nostalgia, as a yoke that is unusually easy and a burden unusually light.

‘And there is a similitude between the ancient monastic obedience that was par excellence the bread and butter of monastic manual labour, and the modern obedience. For in ancient times monks wove baskets to earn their keep, and in modern times monks craft incense. And do not say that the modern obedience is nobler, for if anything you sense a temptation, and a humbler obedience is perhaps to be preferred.

‘But in basket making or incense making alike, there is a repetitive manual labour. There are, of course, any number of other manual obediences in a monastery today. However, when monasticism has leeway, its choice seems to be in favour of a repetitive manual labour that gives the hands a regular cycle of motion whilst the heart is left free for the Jesus Prayer, and the mind in the heart practices a monk’s watchfulness or nipsis, an observer role that traineth thee to notice and put out temptations when they are a barely noticeable spark, rather than heedlessly letting the first temptation grow towards acts of sin and waiting until thy room be afire before fightest thou the blaze. This watchfulness is the best optimal experience the Orthodox Church gives us in which to abide, and ’tis no accident that the full and unabridged title of the Philokalia is The Philokalia of the Niptic Fathers. If either of these simple manual endeavours is unfamiliar or makes the performer back up in thought, this is a growing pain, not the intended long-term effect. And what is proposed is proposed to everybody in monasticism and really God-honoured marriage too, in force now that the Philokalia hath come in full blossom among Orthodox in the world, that optimum experience is for everyone, including sinners seeking the haven of monasticism, and not something exotic for very few.

‘And remember how thou wast admonished by a monk, perhaps in echo of St. James the Brother of God who said, “Let the brother of low degree rejoice in that he is exalted: But the rich, in that he is made low: because as the flower of the grass he shall pass away.” For thou wert in the trapeza, with the monk and with a janitorial lady, and he told the janitorial lady that she was fortunate, for her manual labour left her free to pray with her mind, and thou, a computer programmer at the time, wert unfortunate because thy work demanded thy full mental attention.

‘Forsooth! If thou canst have optimal experience, the Jesus Prayer in thy heart as the metronome of silence, if thy business were to weave baskets or craft incense, why not indeed can one attend to the Jesus Prayer, rising as incense before God, in mopping a floor or cleaning windows? For however great monasticism may be, it hath not aught of monopoly in meditative work and prayer before God. Marriage is the older instrument of salvation. The door is open, if thou canst do some manual labour, to do so in prayer to God. And monks are not alone permitted prayerful manual labour: monasticism is but the rudiments of the Gospel, and if monasticism seeketh out perhaps a boon in prayerful manual labour, this is hardly a barbed wire fence with a sign saying that prayerful manual labour is reserved only for monastics.

‘Let us say that this is true, and the theology of optimum experience is virtually accepted for the sake of argument, or if thou preferest, thou mayest answer it “Yes” and “Amen.” Still, I say it is a quibble, compared to the darker import. Let us set the point aside, and with good reason.’

Then he paused, and ere a moment resumed explaining. ‘If I may pull a rare note from the wreckage postmodern, there is the concept of a semiotic frame, perhaps a myth, that determines a society’s possibles et pensables, that which is understood to be possible in a society, and that which is found to even be thinkable. The knife cuts well against some radicals. And people are in blinders about activism and psychology.

‘Think of thy feminist theology professor, who said both right and full that she believed in Tradition, and in the same breath placed Arius, the father of heretics, alongside St. Athanasius as equally full representatives of that Tradition. When in your theological anthropology class she picked two texts for disability, the obvious agenda, the one and only thing to do for autism (as her agenda fell) was to engage some activist political advocacy for to make conditions in some wise more favourable for that particular victim class. No expression of love was possible save additional political activism. And I would say, and thou wouldst say, that she were too political in her response, and not nearly political enough. (For when all is civil warfare carried on by other means, real concern for the life of the polis but starves.)

‘Yet one of these reading assignments contained what she did not grasp. Of the two, one was what could be straightforwardly be called either or both of political ideology and identity politics, and it was complete with the standard, footnoteless, boilerplate opening assertion that no one else in the whole wide world could possibly have suffering that could be compared to that of one’s own poor, miserable demographic.

‘But the other text was different in many ways. It was entitled “Love Without Boundaries,” and it was a text about love written by the father of a severely autistic son. This latter text did not come close to calling for agitation or plans for a better future: far from it—on these points it is silent. What it did do, however, was take an approach in ascesis, and learn to love without limits. The father did not and could not cure his son, but whether or not the father’s love transformed his son, the love the father expressed transformed the father. His love was cut from the same cloth as the peace with oneself which St. Isaac and St. Seraphim with one voice exhort us to acquire, and the love the father expressed rendered him Godlike, in a humble, everyday, ordinary fashion.

‘And in like wise to how thy professor automatically jumped to political activism as how one might exhibit right care for the severely autistic and other disabled, in this day and age the go-to discipline for understanding humans is psychology, and a psychology fashioning itself after hard science, introducing itself by what might be called the physics envy declaration: psychologists-are-scientists-and-they-are-just-as-much-scientists-as-people-in-the-so-called-hard-sciences-like-physics.

‘It is a side point that psychologists treat subjects as less-than-human: a near-universal feature of psychological experiment is some stripe of guile, because psychological experimental value would be ruined under normal conditions of intelligent and informed cooperation between fellow men. (Though the enterprise may be named “psychology”, the name were oafishly or treacherously applied: for the name be drawn from the Greek for the study that understands the psyche or soul, a psyche or soul is precisely what the discipline will not countenance in man.) Forsooth! Men running experiments think and make decisions; subjects in experiments are governed by laws. Moreover, since physics hath worked long and hard to de-anthropomorphise what it studies, physics envy biddeth psychology to seek well a de-anthropomorphised theory of ανθροπος (anthropos), man.

‘It hath been noted, as psychology reinvent more of religion, that classical clinical psychology can raise a person suffering from some mental illness to be as normal, but nought more. And so positive psychology chaseth after means of enhancement and excellence, to best make use of giftedness. Meanwhilst, whilst this invention is brand new, it is well over a millennium since monasticism was at one stroke a hospital for repentant sinners and an academy for excellence.

‘The point primarily to be held is that psychology is not the ultimate real way, but one among many ways, of understanding how people work, and one that hath stopped its ear to our being created in the image of God. All great Christian doctrines are rendered untranslatable. The article form of what is also thine advisor’s thesis hath as its subtitle “From Christian Passions to Secular Emotions,” and it discusseth the formation of psychology as an emergent secular realm which hath displaced older candidates. But in the West before the reign of psychology there were pastoral paradigms for understanding the human person, and thou knowest that one of the first technical terms Orthodoxy asketh its converts to learn is “passion:” and if the passions thine advisor hath discussed are not point-for-point identical to the passions repented of in Eastern Orthodoxy, still they be by far closer than any of the several emergent framings and meanings of “emotion” as pushed for in the discipline of psychology.

‘That there be a common term for psychology, and more dubiously one for what it replaced, is of little import for us. The term “pneumatology” may have existed and named practitioners from an older tradition; but such were under religious auspices. The study and field of communication is, among fields of enquiry studied in the academy, of vintage historically recent: yet it would be right stunning to deny that people communicated, and tried better to communicate, before the change when a university department door now heralded and announced, “Department of Communication.”

‘And what has psychology done since being established as a secular arena? Robert Heinlein in Stranger in a Strange Land gets on very quickly to utterly dismissing marriage. But no sooner does Michael stop flailing marriage’s lifeless corpse, but he hath made a gaping hole and buildeth up a bond of water brotherhood that is meant to be every bit as heroic, beautiful, and magnificent, that the only remaining way to make water brotherhood truly more wondrous and amazing were to enlarge it until it grew to become true marriage.

‘Psychology, whilst being secular, in its completion offers ersatz religion that, though meant to be value-free, provides a secular mystical theology. That this secular religion, fit for all religions and patients, uses guided imagery allegedly from some generic copy-paste of Chinese medicine, Tibetan Buddhism, Native American traditions, and goeth back to Graeco-Roman times; mindfulness from Buddhism’s Eightfold Noble Path; and yoga from Hinduism is but an illustration of G.K. Chesterton’s observation: the man who does not believe in God does not believe in nothing; he believes anything. But put this aside and take psychology’s claim of secularity at face value. The Philokalia is scarcely but a library of collected works about how to rightly live the inner life. It is not in the main concerned with pleasure or joy: but it has an infinite amount to say about repenting from sins that bear Hell each and every one. Psychology does not trade in temptation, sin, or passion: but it too offers a rudder for one’s inner life, and if it teacheth not the extirpation of things that sully the soul’s purity, it has infinite reach in a battleplan to not be conquered by negative emotion.

‘And if I may speak to thee of TED talks, there is probably a TED talk to be made, “The Trouble with TED,” for they exacerbate this. As thou knowest, one talk gave the staggering announcement that after decades of each generation having higher self-esteem than the last, and the lamented consequence arising that our youth in particular reach record levels of narcissism. Well might she announce that if thou sprayest fuel around and throwest lighted matches on the fuel, sooner or sooner thou wilt have a blaze about thee.

‘She also talked about self-touch, about it being soothing to place thy hand over thy heart. Forsooth! This is placed among the same general heading of making love without a partner. Not a whisper was heard mentioning affection towards another person, or for that matter a pet; the remedy stepped not an inch away from solipsism. Monks as thou knowest are admonished to refrain from embraces: be that as it may, it would be healthier for a monk to embrace another than to embrace himself.’

I said, ‘What is the trouble with TED? For I sense something askance, yet to put a finger on it is hard.’

His All Holiness answered me and said, ‘All world religions have grandeur, and for an analysis secular all world religions represent a way that a society can live together and persevere. Hinduism is not the sort of thing one uses up, whether across years, lifetimes, or centuries even; its spiritual paths are millennia old, and to destroy it would likely take nuclear war or an apocalyptic event. By contrast, remember thou how thou hast said, “No form of feminism that has yet emerged is stable:” easily enough one finds the living force of body image feminism today, whilst it would scarce be live in the academy in fifty years. Thy friend answered thy remark of something called “Christian feminism,” which articulates how traditional Christianity cares for, and seeks, the good of women: for an example, it takes politically incorrect words about husbands and wives and offers the breathtaking change of addressing women as moral agents, and never telling husbands to keep wives in line. That is if anything the exception that proves the rule: for it may bear the external label of “feminism,” but its core be much slower to decay than any feminism at all, for it is not feminism at all. In thy feminist theology class one author said that in feminist theology, “all the central terms are up for grabs.” Meanwhilst, remember thy superior when thou wert an assistant at a bookstore. He hath told thee that books of liberal theology have a shelf life; after five years, perhaps, they are hard to sell. Meanwhilst, his shop published and sold Puritan sermons three centuries old. Thou mayest have a care that they are heterodox: but do not have a care that they will go out of fashion, or if they do go out of fashion, it will not be because the sermons lost their appeal to future Protestants seeking Biblical faith, but something else hath changed features of Protestantism that have survived since the Reformation.

‘Thou needest not refute TED talks; a few years and a given talk will likely be out of fashion. There is something in the structure of TED that is liberal, even if many talks say nothing overtly political: forasmuch, there is more to say than that they are self-contained, controlled, plastic things, where world religions are something organic that may or may not have a central prophet, but never have a central planner. TED is a sort of evolving, synthetic religion, and it cannot fill true spiritual hunger.

‘But let us return to psychology, or rather treat psychology and TED talks, for psychology hath of ages hoped for a Newton who would lead them into the Promised Land full status of being scientists. The study of Rocks and Nothing is the exemplar after which to pattern the study of Man. Forsooth! The problems in psychology are not so much where psychology has failed to understand Man on the ensaumple of empirical science. The real concerns are for where they have succeeded.

‘In a forum discussion thou readst, a conversation crystallised on care for diabetes, and cardinally important advice not to seek a book-smart nurse, but a diabetic nurse. For it is the case with empirical science that it entirely lacketh in empirical character. In psychology, as oft in other disciplines, a sufficiently skilled practitioner can pick up a book about part of the subject he does not yet understand, and understand well enough what there is to understand. Understanding were never nursed on the practice of direct experience, and understanding here is malnourished.

‘However, the Orthodox Church with monasticism as its heart has genuine empiricism as its spine; you know with the knowing by which Adam knew Eve. All else is rumour and idle chatter. If there are qualifications to being a spiritual father, one of the chief of these must be that he speaks and acts out of first-hand encounter and first-hand knowledge, not that he learned by rumour and distortion. Dost wish that thou be healed by a spiritual physician? Seek thou then a man which will care for thee as a diabetic nurse.’

Song V.

O Holy Mother!

O Holy Mother! Art Thou the Myst’ry?
Art Thou the Myst’ry untold?
For I have written much,
And spent much care,
In The Luddite’s Guide to Technology,
And looked all the whilst,
Down the wrong end,
Of the best telescope far and away that I could find.
I have written of man and creation defiled,
Yet for all my concerns,
Of so-called ‘space-conquering technologies,’
Which it beseemeth me ‘body-conquering technologies,’
Sidestepping the God-given and holy bounds,
Of our embodied state,
Where better to seek healing,
For an occult-free simulation,
Of the unnatural vice of magick arts,
Than in the perfect creaturely response,
‘Behold the handmaiden of the Lord.
Be it unto me according to thy word.’
Then, the gates, nay, the foundations,
The foundations of Hell began a-crumbling,
The New Eve, the Heavenly Mother,
Whom Christ told the Disciple,
‘Behold thy Mother!’
In Her is the microcosm of Creation aright,
And She is the Friend and Comfort,
Of the outcast, and the poor:
My money, my property, I stand to lose:
But no man can take from me,
A Treasure vaster than the Heavens;
Perhaps I would do well,
To say little else of technologies progressively degrading humanity,
And pray an Akathist to the Theotokos,
And put a trust in Her that is proto-Antiochian,
Rather than proto-Alexandrian,
And give Her a trust in the great Story,
Diminished not one whit,
If She happeneth not to be a teacher,
Offering such ideas as philosophers like:
Her place in the Great Story is far greater than that:
And such it is also,
With illuminèd teachers,
Who offer worship to God as their teaching,
And are in travail,
Until Christ be formed in their disciples.

V.

He said, ‘But let us return to the pursuit of happiness, which hath scathingly been called “the silliest idea in the history of mankind.” And that for a junior grade of pursuing happiness, not the clone of a systematic science which worketh out a combination of activities and practices, an America’s Test Kitchen for enjoying life, studying ways of manipulating oneself to produce pleasure and happiness.

‘It were several years ago that thou tookest a Fluxx deck to play with friends, and the group included five adults and one very little boy. So the adults took turns, not just in their moves, but (for a player who had just played a move) in paying attention to the little one, so that he were not looking on a social meeting that excluded him.

‘When it were thy turn to look after the boy, thou liftedst him to thy shoulders and walkedst slowly, gingerly, towards the kitchen, because thou wishedst to enter the kitchen, but thou wert not sure thou couldst walk under the kitchen’s lower ceiling without striking his head.

‘Shortly after, thou realizedst three things: firstly, that the boy in fact had not struck his head on the kitchen ceiling, even though you had advanced well into the kitchen area; secondly, that the boy was dragging his fingers on the ceiling; and thirdly and finally, that he was laughing and laughing, full of joy.

‘That wert a source of pleasure that completely eclipsed the game of Fluxx, though it were then a favourite game. And when thou askedst if it were time for thy next move, it were told thee that the game was won.

‘In the conversation afterwards, thou wert told a couple of things worthy of mention.

‘First, and perhaps of no great import, thou gavest the boy a pleasure that neither of his parents could offer. The boy’s father wert a few inches taller than thee, and were he to attempt what thou attemptedst, he in fact would have struck his son’s head against the ceiling. The boy’s mother could not either have offered the favour to her son; whether because her thin arms were weaker, or something else: God wot.

‘Second of all, as mentioned by an undergraduate psychologist, it gives people joy to give real pleasure to another person, and the case of children is special. She did not comment or offer comparison between knowing thou hast given pleasure to any age in childhood and knowing thou hast given pleasure to an adult, but she did comment, and her comment were this: the boy were guileless: too young to just be polite, too young for convincing guile, perhaps too young for any guile worthy of the name. That meant, whether or not thou thoughtest on such terms, that his ongoing and delighted laughter were only, and could only be, from unvarnished candour. Wherewith thou hadst no question of “Does he enjoy what I am doing with him, or is he just being polite?” Just being polite were off the table.

‘And this is not even only true for the royal race of men. Thou hast not right circumstance to lawfully and responsibly own a pet, but without faintest compromise of principle, thou visitest a pet shelter nearby to thine own home, and at the shelter also, guile is off the agenda, at least for the pets. A cat can purr, or if it hath had enough human attention for the nonce and thou hast perhaps not attended to its swishing tail, a light nip and swipe of claw is alike of unvarnished candour. Whereby thou knowest of a truth what a cat desireth and conveyeth if it purreth and perchance licketh thine hand.

‘Which were subsumed under a general troth, that it is better to serve than to be served, and it is better to give than receive. What is more, the most concentrated teaching about who be truly happy is enshrined in the Sermon on the Mount, and enshrined again as the shorthand version of that great Sermon chanted in the Divine Liturgy:

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Blessed are they that mourn: for they shall be comforted.

Blessed are the meek: for they shall inherit the earth.

Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

Blessed are the merciful: for they shall obtain mercy.

Blessed are the pure in heart: for they shall see God.

Blessed are the peacemakers: for they shall be called the children of God.

Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

‘The word translated, “blessed,” μακαριος (makarios, hath what we would count as at least two meanings in English: “blessed,” and “happy.” Among English Bible translations there are some, but a few, translations which render the word as “happy,” including Young’s Literal Translation:

Happy the poor in spirit — because theirs is the reign of the heavens.

Happy the mourning — because they shall be comforted.

Happy the meek — because they shall inherit the land.

Happy those hungering and thirsting for righteousness — because they shall be filled.

Happy the kind — because they shall find kindness.

Happy the clean in heart — because they shall see God.

Happy the peacemakers — because they shall be called Sons of God.

Happy those persecuted for righteousness’ sake — because theirs is the reign of the heavens.

Happy are ye whenever they may reproach you, and may persecute, and may say any evil thing against you falsely for my sake — Rejoice ye
and be glad, because your reward [is] great in the heavens, for thus did they persecute the prophets who were before you.

‘In English this is usually, but not always, found in more free translations; the Amplified Bible naturally shines in cases like these as an deliberately unusual translation style intended to render two or more faces of an ambiguity or a phrase bearing multiple meanings. Other languages can be different; in French, for instance, there are separate words béni and heureux which respectively mean “blessed” and “happy,” but heureux appears to be the term of choice in French translation of the Beatitudes.

‘Here, though, the Gospel hath aught in common with Plato. Plato investigated happiness, and the Greek term used was ευδαιμονια, eudaimonia, almost exactly a literal equivalent to “in good spirits,” but the literal sense was taken much more seriously and much farther. It was a primary term for happiness, but what was seen as true happiness was having one’s spirit in good health. This happiness would not be easily confused by counterfeit pleasures such as one can immediately procure with narcotics; and the point is not that real-world narcotics create addiction and horrible misery. The happiness would be just as counterfeit in the pleasure of a person unhealthy in spirit to take some imaginary narcotic that created intense and endless pleasure, without either addiction or the misery that loom in the grievous backswing of narcotic pleasure.

‘Thou rememberest thy surprise, when reading thine undergraduate psychology text, when thou readedst what wert said of the pleasure principle. For the pleasure principle art an artifact of bad philosophy, which noting perchance that most of our actions bring some pleasure or pleasing result, assumes and defines that every action anyone ever takes is that which is calculated to bring thee the most pleasure. In settings less far back, thou hast listened to people saying that the only motivation anyone takes for any action is that it is calculated to bring them the greatest economic profit, and thou hast borrowed an answer, to say that several people have essayed to convince thee of this as truth, and so far as thou knewest, not one of them stood to gain financial profit from convincing thyself of this purported truth.

‘Thy textbook, like those who try to convince with a charming smile where a reasoned argument is ordinarily polite to offer, said that it were more a virtue than a vice to show kindnesses to others because one enjoyed the feelings it gave, and thou hadst two answers in thy heart: first of all, past the sugar-coating of “more a virtue than a vice” lies an assertion that virtue is impossible in principle, and secondly, that the only theoretical possibility thou couldst care for the poor in order to help thy fellow men is if one received absolutely no pleasure or consolation in any stripe or dimension to care for the poor out of a geniune motive of benefitting others and not whatever probable pleasures their generosity and service might come back their way. That appalling price tag reaches beyond exorbitant. And thou desirest to speak of a “masochism principle” or “pain principle” whereby all decisions and all actions at all times by all men are whatever is calculated to bring them the greatest sufferings, alike useless to assert for any philosopher worthy of the name. It is hardly to be denied that most decisions bring some pain or have some downside on the part of the persons who make them, so a pain principle mirroring a pleasure principle is alike unprovable, and alike unfalsifiable, an untestable guess that hath not any place in science and scarcely more any place in disciplines seeking to be established as science. It was not until later that thou readst a competent philosopher who said that the existence of pleasure and a reward does not in and of itself make any action which brings pleasure to be motivated solely as a means to obtain pleasure. The thought-experiment were posed, that a man who gives to the poor and enjoys doing so were offered a pill which would give him the full pleasure and benefits of his generosity, but do nothing at all for the practical needs of the poor, would be in but rare cases utterly spurned as a right empty and worthless counterfeit.

Song VI.

Crossing the Great Threshold.

The tale were told,
Of a child starkly scant of mind,
Who receivèd a glittering package, a gift,
And kept the glittering package,
Indeed taking it with him well nigh everywhere,
And after long time,
When the disposable wrapping paper,
Were well battered and now dingy,
An adult asked,
‘Aren’t you going to open the package?’
The child exclaimed with joy,
Once the toy emerged from the tatters,
And squealed with joy, saying,
“Oh, there’s another present!”
My Lord and my God!
Perhaps I will never open,
The Sermon on the Mount.

VI.

I said myself then, ‘O John! O glorious Saint John! Canst thou lead me on a path into the The Sermon on the Mount? For I have trod the path of self-direction, and it well nigh destroyed me.’

Then the Saint said to me, ‘Thanks to thee, son, for thy request. I awaited that thou mightest ask, for that thou mightest have the Heavenly reward for asking.

‘That which you ask were a work of years or lifetimes; let me chase a humbler quarry: unfolding the first verse only of that great Sermon, which declareth the poor in spirit to be blessed and happy. I will speak to you of the riches of poverty but not the heights of humility, though they be one and the same. Though I may call on other verses to tell what riches are in poverty, I will make no attempt to unfold these other Beatitudes, though to them that which declared the blessedness of poverty that wert one and the same. And I tell thee, through thine interests, that to be poor in spirit is to be no self-sufficient solipsist; rather, it is utterly dependent on the infinite riches of God, and that it is royal: for kings are forbidden to touch money, and in another sense all Christians and especially all monastics are forbidden to touch aught possession, not solely money, in stead of grasping as did the rich young ruler. But poverty be the unstopping of yon Sermon, an unstopping of virtue in which flowing fount eclipseth flowing fount.

That true poverty extendeth beyond a lack of possessions is taught by calling those blessed who are “poor in spirit,” beyond mere poverty of the body, and it is taught that the monastic vow of poverty includeth the other two: for a monk is bereft of the normal blessing of holy matrimony, and even of his own self-will. That thou knowest as treasure, for thou wishest to trade thine own idiorrythmic self-direction for a coenobetic monastery, and to speak even more plainly, the direction of an abbot.

‘In the Sermon on the Mount, poverty beseemeth to be special, for there are two passages: that which commendeth the storing treasures up in Heaven and rejecting the storing up of treasures on earth, then discussion of the eye as the lamp of the body, then exhortation to take no thought for the morrow, for God knoweth and willeth to care for our needs. And when thou hast wealth, be merciful to others, and thou wilt be repaid at great usury by thy true Debtor, God.

‘In fact there is one passage and topic, the longest though length in verses is a trivial measure. The tri-unity is harder to see in modern translations that translate something out to be accessible; one reads of one’s eye being “healthy” or “sound”. The King James version rightly renders “single”, for an undivided wholeness. Fr. Thomas Hopko hath said, before the surge of enthusiasm for mindfulness, “Be awake and attentive, fully present where you are.” This attentiveness and full presence is the operation of an activity that is single, that neither layeth up possessions, nor defendeth them in worry, nor doubteth that the God who provideth will overlook thee in His care. In all these is dispersal and dissipation. Poverty of spirit maketh for singleness of eye, and a singleness destroyed by so many of the technologies you trade in.

‘It has from ancient times been reckoned that if thou givest to the poor, God is thy Debtor, and under what you would call third world living conditions, I told married Christians to leave to their children brothers rather than things. This too is poverty of spirit, even if it belong only in marriage, in a condition monks renounce. Thou hast read of those who suggest that thou asketh not, “Can I afford what I need?” but “Do I need what I can afford?”

‘It is monastic poverty that monastics do not defend themselves, not only by force, but even with words, showing the power that terrified Pontius Pilate. It is monastic poverty not to struggle again over any temporal matter. It is poverty of spirit not to have plans, nor, in the modern sense, an identity. For in ancient times, Christians who were martyred, answered when asked their names, none other than “Christian.” And beyond this further layers yet beckon. Poverty is not an absence of treasures; it is a positive, active, thing that slices sharper than any two-edged sword. And monks who renounce property sometimes have something to say beyond “Good riddance!” The force of the rejection, and the freedom that is gained in letting riches go, is more like the obscene and thundering announcement: “I lost 235 pounds in one weekend!”

‘Thou readedst a church sign saying, “Who is rich? The person who is content.” And I tell thee that thou canst purchase by poverty of spirit many times and layers more than contentment with what thou possessest now. I have not even scratched the surface of experiences of monastics who were poor in spirit to a profound degree, but thou knowest that there are limits to what is lawful for me to utter to thee, and thou knowest that thou art not bidden to chase after experiences, but seek to repent of thy sins for the rest of thy life, which thou knowest to reckon as monastic privilege.’

Song VII.

I Sing a Song to my Apple.

Betimes my salad days were right begun,
I programmed an Apple ][,
In gradeschool adventure games and a 4D maze,
Simple arithmetic- and trigonometric-powered animations.
My father a computer scientist,
Who shared with me his joy,
And in high school a Unix system administrator became.
My family got, and still hath the carcass,
Of one original ‘fat Mac’,
So named because it had an available maximum 512k of RAM.
My calculator in high school,
On which I programmed computer-generated art,
And a simple video game, had as much.
Ere my salad days were dwindled,
I remained a Unix programmer,
And judged Mac OSX my preferred flavor of Unix.
Later I had iPhones,
And for the first time in my life,
Owned a computer where I lacked root privilege.
Along the way I got an Apple Watch,
My desire increased as I read about it,
And vanished when I learned it were,
Bereft of such things as even a web browser.
I gave it to my brother,
Who later gave it back before it broke.
I sing a song to my Apple,
A peerless 17″ MacBook Pro,
Which through minor design flaw,
Burned through video cards oft enough,
And when the Apple Store stopped receiving those cards,
So with it went any hope of keeping my Mac without frequent $500 repairs.
And along the way,
With the sweetness of a Linux virtual machine,
Realized that OSX had grown monstrous as a version of Unix.
When I asked about one cardinally important open source project,
I were told that Apple had removed parts of the operating system,
That the project needed to run,
But information technology work in my Linux virtual machine,
Was the command line equivalent of point and click.
It were a discovery as if I had returned to Paradise.
I sing a song to Apple’s technical support,
For when I asked a question,
About command-line-driven Apache configuration,
It took escalations up to level 3 technical support,
Before a Genius knew that Macs have a command line.
I purchased a computer meant to last many years.
I sing a song to my late iPhone,
Bewailed by men who made the Mac great,
Which slipped a pocket near a food bank,
Booted my laptop into Windows and found,
That Find My iPhone was now rendered useless.
I went to see an Apple Store,
And received a followup call,
Giving a good ten days before I could access my iPhone,
And found out also that Macs were as useless,
As my computer booted into Windows,
To Find My iPhone.
Once I had one from each four,
Offerings for Apple computers:
A laptop one, an iPad one,
An iPhone one, an Apple Watch one;
And ere I were negotiating,
For to buy a replacement iPhone on eBay,
I said that there were many Android devices within my budget,
And whilst in bed realized,
I wanted full well that the negotiation fail.
Apple’s indirect gift to desktops may be Windows,
And Apple’s indirect gift to smartphones may be Android;
For surely no iPhone killer before Android even came close.
Certainly Windows Mobile answered the wrong question.
But even if one may argue, legitimately,
That a Mac and a PC have grown remarkably similar,
And iOS and Android are also more alike than different,
I was not poisoned by technical merits.
I was poisoned by the corporate mindset,
That all but killed my prospects,
Of finding my iPhone before the battery were drained completely,
And when I called my iPhone to perchance find it in my car,
I went to voicemail immediately:
My iPhone’s battery wert already dead.
I had known, but not paid attention earlier,
To Steve Jobs as beyond toxic, as a boss;
Screaming and abusive,
To employees he had every reason to cherish,
And after a technical fumble,
Publicly fired an Apple technician,
At an employee motivational event.
And I believed it.
More disturbed I was,
When I read of Jobs’s spiritual practices,
Such as an Orthodox might interpret,
As opening the mind to listen,
And draw the milk of dragons.
Technology does things for us,
Though I have found that when I shared my iOS devices with children,
Squabble and squabble ensued.
Technology does things for us,
But this Trojan horse does things for devils also,
Who cannot give exquisitely beneficial gifts,
Even wert they to try.
The power of devils is real but limited:
Such teaches the Philokalia,
Which though it be filled with love of the beautiful,
Says more about the operations and activities of devils,
Than aught else that I have read.
And one thing it sayeth,
Through Orthodox Christian Tradition,
Says that devils can tell a man’s spiritual state,
And try to inject venomous thoughts in temptation,
Where men have free will, still,
The devils cannot read minds,
Even if they by ruse give one man certain thoughts,
Sting another that the thoughts are in the first man,
And behold, they speak and art deceived,
That devils can read people’s minds.
Devilish predictions are called guesses,
Which are sometimes wrong,
The devils see a man walking to journey,
And guess that he travels to visit another specific man,
But ’tis guesswork; devils can well enough be wrong.
St. Nilus’s alleged prophecies are dubious at present,
But we may not yet be in the clear.
And if the U.S. has been called “One nation under surveillance,”
Where No Such Agency has received every email,
It is now clear and open knowledge,
To those that will reflect,
That among most most Americans,
‘Every breath and step Americans take,’
Is monitored by Big Brother,
But perhaps it is not just human agencies,
That reap the information collected.
++ungood
(Did anyone besides my most reverend Archbishop mention that it used to be that you had to seek out pornography, and leave your car in front of a store with papered-over windows, and wear your trenchcoat disguise for the mission, whereas now pornography seeks you?
It is something like a water cooler that hath three faucets,
Serving cold water, hot water, and antifreeze,
And the handles perplexing in their similitude.)

VII.

The Saint turned to me and said, ‘I would remind thee of Fr. Thomas’s famous 55 maxims:

55 Maxims by Fr. Thomas Hopko

  1. Be always with Christ and trust God in everything.
  2. Pray as you can, not as you think you must.
  3. Have a keepable rule of prayer done by discipline.
  4. Say the Lord’s Prayer several times each day.
  5. Repeat a short prayer when your mind is not occupied.
  6. Make some prostrations when you pray.
  7. Eat good foods in moderation and fast on fasting days.
  8. Practice silence, inner and outer.
  9. Sit in silence 20 to 30 minutes each day.
  10. Do acts of mercy in secret.
  11. Go to liturgical services regularly.
  12. Go to confession and holy communion regularly.
  13. Do not engage intrusive thoughts and feelings.
  14. Reveal all your thoughts and feelings to a trusted person
    regularly.
  15. Read the scriptures regularly.
  16. Read good books, a little at a time.
  17. Cultivate communion with the saints.
  18. Be an ordinary person, one of the human race.
  19. Be polite with everyone, first of all family members.
  20. Maintain cleanliness and order in your home.
  21. Have a healthy, wholesome hobby.
  22. Exercise regularly.
  23. Live a day, even a part of a day, at a time.
  24. Be totally honest, first of all with yourself.
  25. Be faithful in little things.
  26. Do your work, then forget it.
  27. Do the most difficult and painful things first.
  28. Face reality.
  29. Be grateful.
  30. Be cheerful.
  31. Be simple, hidden, quiet and small.
  32. Never bring attention to yourself.
  33. Listen when people talk to you.
  34. Be awake and attentive, fully present where you are.
  35. Think and talk about things no more than necessary.
  36. Speak simply, clearly, firmly, directly.
  37. Flee imagination, fantasy, analysis, figuring things out.
  38. Flee carnal, sexual things at their first appearance.
  39. Don’t complain, grumble, murmur or whine.
  40. Don’t seek or expect pity or praise.
  41. Don’t compare yourself with anyone.
  42. Don’t judge anyone for anything.
  43. Don’t try to convince anyone of anything.
  44. Don’t defend or justify yourself.
  45. Be defined and bound by God, not people.
  46. Accept criticism gracefully and test it carefully.
  47. Give advice only when asked or when it is your duty.
  48. Do nothing for people that they can and should do for
    themselves.
  49. Have a daily schedule of activities, avoiding whim and
    caprice.
  50. Be merciful with yourself and others.
  51. Have no expectations except to be fiercely tempted to your last
    breath.
  52. Focus exclusively on God and light, and never on darkness,
    temptation and sin.
  53. Endure the trial of yourself and your faults serenely, under God’s
    mercy.
  54. When you fall, get up immediately and start over.
  55. Get help when you need it, without fear or shame.

The Saint continued: ‘Wouldst thou agree that we are in a high noon of secret societies?’

I answered, ‘Of a troth.’

He asked, ‘Wouldst thou agree that those societies are corrosive?’

I answered, ‘As a rule, yes, and I wit that Orthodox are forbidden on pain of excommunication to join the Freemasons.’

He spoke again and asked me, ‘And hast thou an opinion about the assassination of JFK, whether it wert a conspiracy?’

I said, ‘A friend whose judgement I respect in matters political hath told me an opinion that there in fact was a conspiracy, and it were driven by LBJ.’

He said, ‘And hast thou spent five full minutes in worrying about either in the past year?’

I said, ‘Nay.’

He said, ‘Thou hast secular intelligence if thou canst ask if “surveillance from Hell” in an obviously figurative sense might also be “surveillance from Hell” far more literally speaking, but such intelligence as this does not help one enter the Kingdom of Heaven. The devils each and every one are on a leash, and as thy priest hath said many times, every thing that happeneth to us is either a blessing from God, or a temptation that God hath allowed for our strengthening. Wherefore whether the devils have more information than in ages past, thou wert still best to live:

Focus exclusively on God and light, and never on darkness, temptation and sin.

Song VIII.

A Hymn to Arrogance.

The Saint opened his Golden Mouth and sang,
‘There be no war in Heaven,
Not now, at very least,
And not ere were created,
The royal race of mankind.
Put on your feet the Gospel of peace,
And pray, a-stomping down the gates of Hell.
There were war in Heaven but ever brief,
The Archangel Saint Michael,
Commander of the bodiless hosts,
Said but his name, “Michael,”
Which is, being interpreted,
“Who is like God?”
With that the rebellion were cast down from Heaven,
Sore losers one and all.
They remain to sharpen the faithful,
God useth them to train and make strength.
Shall the axe boast itself against him that heweth therewith?
Or shall the saw magnify itself against him that shaketh it?
As if the rod should shake itself against them that lift it up,
Or as if the staff should lift up itself,
As if it were no wood.

Therefore be not dismayed,
If one book of Holy Scripture state,
That the Devil incited King David to a census,
And another sayeth that God did so,
For God permitted it to happen by the Devil,
As he that heweth lifteth an axe,
And God gave to David a second opportunity,
In the holy words of Joab.
Think thou not that God and the Devil are equal,
Learnest thou enough of doctrine,
To know that God is greater than can be thought,
And hath neither equal nor opposite,
The Devil is if anything the opposite,
Of Michael, the Captain of the angels,
Though truth be told,
In the contest between Michael and the Devil,
The Devil fared him not well.
The dragon wert as a little boy,
Standing outside an Emperor’s palace,
Shooting spitwads with a peashooter,
Because that wert the greatest harm,
That he saweth how to do.
The Orthodox Church knoweth well enough,
‘The feeble audacity of the demons.’
Read thou well how the Devil crowned St. Job,
The Devil and the devils aren’t much,
Without the divine permission,
And truth be told,
Ain’t much with it either:
God alloweth temptations to strengthen;
St. Job the Much-Suffering emerged in triumph.
A novice told of an odd clatter in a courtyard,
Asked the Abbot what he should do:
“It is just the demons.
Pay it no mind,” came the answer.
Every devil is on a leash,
And the devout are immune to magic.
Thou shalt tread upon the lion and adder:
The young lion and the dragon shalt thou trample under feet.

The God of peace will soon crush Satan under your feet.
Wherefore be thou not arrogant towards men,
But be ever more arrogant towards devils and the Devil himself:
“Blow, and spit on him.”‘

VIII.

I told St. John, ‘I have just read the panikhida service, and it appeareth cut from the same cloth as the divine services in general.’

He said, ‘Doth that surprise thee?’

I said, ‘Perhaps it should not. But the Philokalia describes a contrast between life and death: for instance, in the image of an inn, where lodgers come for a night, bearing whatever they possess; some sleep on beds, some sleep on the floor, but come daybreak, all of them pick up their belongings and walk on hence.’

He said, ‘How readest thou that parable?’

I said, ‘In this life, some live in riches, and some in poverty, but all alike leave this life carrying only their deeds with them. The last English homily I heard, the priest quoted someone who said, “I have never seen a trailer attached to a hearse.” Which were, “You can’t take it with you,” save that terrifying tale of a monk who died with over a hundred gold pieces. (‘Twas said he was not avaricious, but merely stingy.) When he died, the community discussed what to do with his nigh incalculable sum of wealth: some suggested a building or other capital project, others some kindness to the poor. And when all was discussed, they buried all the gold with him, a costly, potent reminder to monastics that they should not want to be buried with even one gold piece. But the monk could not take the gold with him ere it were buried with him.’

The Saint told me, ‘Thou hast read part of Prayers by the Lake, in which St. Nikolai says that birth and death are an inch apart, but the ticker tape goes on forever.

‘Rememberest thou also that in the Philokalia we read that those who wish one suffering to die were like one holding a deeply confused hope hope that a doctor would break up the bed of a sick man? For our passions we take with us beyond death, which passions the body mediateth to some degree.’

I said, ‘May I comment something? Which soundeth as a boast?’

He said, ‘Speak on.’

I said, ‘I am mindful that I am mortal, and that I am the chief of sinners. But the day of my death be more real to me than my salvation, and that I be the chief of sinners eclipseth that God be merciful. I have needed the reminder of the core promise in For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Thus there be twain of deep pairs, and I have of the twain grasped each one the lesser alone.’

He said, ‘Hast thou not been astonished at God’s perfect Providence of years betimes?’

I said, ‘Yes.’

He said, ‘What thou sayest resoundeth not as boasting in my ears, but many people have wished for the remembrance of death and not reached it, no, not in monasticism even.’

I asked, ‘Will I reach monasticism?’

He smiled at me, and said, ‘Whither askest thou the future? It is wondrous.’

He said, ‘Remembrance of death doeth not to drain life. It is a reminder that life is not a dress rehearsal: or rather that it is a dress rehearsal, and our performance in this rehearsal determineth what we will meet the Resurrection having rehearsed.

‘With death cometh a realization of, “I shall not pass this wise again.”

‘Such death as we have giveth life a significance eternal in its import. For thou knowest that all ye in the Church Militant stand as it were in an arena before God and His Christ, before all the saints and angels and even devils, as God’s champions summoned to vindicate God as St. Job the Much-Suffering and others vindicate God. And whereinever thou triumphest, Christ triumpheth in thee.

‘Knowest thou not that the saints who have run the race and be adorned with an imperishable and incorruptible crown stand about all ye, the Church Triumphant cheering on the Church Militant until every last one hath crossed the finish line in triumph?

‘Knowest thou not that every saint and angel, the Mother of God and Christ enthroned on high, all cheer ye who still run the course, each and every one?

‘The times preceding the Second Coming of Christ are not only apocalyptic; they are the very thing which giveth the term “apocalyptic” its meaning in thy day. And they be trials and tribulations which perhaps will happen in ages later on, and perhaps may already be begun. But in the end Christ will triumph, and all alike who are faithful. And if thou art alive for the Second Coming of Christ, or if not, God hath provided and will provide a way for thee. Be thou faithful, and remember, “The righteous shall live by his faith.”‘

I said, ‘I should like to know where God will lead me. I can guess promises of good, but I am happier at least leaving a vessel open for God to fill.’

The Saint’s face began to glow, and he said, ‘In my day, I said something you may have met in the Reformers: that the age of miracles was no more, or in crasser tongue, “God wrote the book and retired.” So I called “opening the eyes of the blind” to be cleansing eyes from lust, which wert a fair claim in any case, and in particular if there miracles are no more. Thou, it seemeth, art in another age of miracles, or perhaps the age of miracles has never stopped from before the Nativity of Christ, but hath merely hid from time to time. Thou knowest thyself not to be the Orthodox Church’s fourth Theologian, but thou hast known some beginnings of theology already, and hath seen more miracles in thine earthly pilgrimage than have I. I perchance engaged in rhetorical discourse about God, and never on earth saw the Uncreated Light. Thou hast seen icons like and thou hast also seen a photograph of inside an altar, where paten and chalice glowed purest white, and unlike mine own self, thou hast been anointed with more than one miraculous oil, dear Christos…’

Then he bowed deeply, and prostrated himself before me, and his face glowed brightly, brightly, ten thousand times brighter than the sun and yet hurt not my mortal eyes, and he asked of me, ‘Friend, wherewith askest thou the future? It is wondrous.’

Then there was a scintillating flash of light, beyond intense, and the Saint was gone.

I wept until I realized I was the happiest I had been in my life.

Song 1: The Author’s Complaint

The Gospel was new,
When one saint covered his ears,
And said, “Good God!
That you have allowed me,
To live at such a time!

Jihadists do not act in a vacuum:
Atheislam welcomes conquerors,
Founded by the greatest Christian arch-heretic,
Who uprooted Incarnation and icons from all that was Christian,
The dragon next to whom,
Arius, the father of heretics,
Is only a worm, with no fangs.
Their “surrender” is about as far as you can get,
From, “God and the Son of God,
Became Man and the Son of Man,
That men and the sons of men,
Might become Gods and the Sons of God,

Instead denying the genuine reality of man.
The wonder of holy marriage,
Is tortured and torn from limb to limb,
On the installment plan.
Technology is made a secular occult,
I was right enough to write a volume,
The Luddite’s Guide to Technology,
And in formerly sacred halls of learning,
People teach a “theology,”
Such as one would expect of Monty Python.
And what about all the things of my life?
I still seek monasticism.
I have tried many things in life,
Sometimes meeting spectacular success,
And sometimes found doors slammed in my face.
Even in work in technology,
Though the time be an economic boom for my field,
I was still shut out or knocked out from the boom.
It wasn’t just in the Church’s teaching,
In a story as old as Cain and Abel,
Of The Wagon, the Blackbird, and the Saab.
Why am I spinning my wheels?
When I was fighting cancer,
I switched my academic discipline to theology.
At Cambridge and then Fordham,
I wished to form priests,
A wish that never came true.

And while I was moping about, a man appeared. He was quite short, but something in him was great enough to touch a star. He was wearing ancient garments with a golden shimmer, but the golden garments of a Patriarch were completely outclassed by his Golden Mouth, with a liquid, living golden tongue. The Greek letters Chi and Alpha were sewn upon his chest: the initials to “Christ is risen!” in Greek. I crossed myself three times, cautious about demons, and he crossed himself three times. He looked at me with blazing eyes, and said, “Child, didn’t you write, and for that matter outside of Holy Orthodoxy, a koan?”:

A novice said to a master, “I am sick and tired of the immorality that is all around us. There is fornication everywhere, drunkenness and drugs in the inner city, relativism in people’s minds, and do you know where the worst of it is?”

The master said, “Inside your heart.”

He spoke again. “Child, repent of your own many and serious sins, not other people’s sins. Do you not know the words, first spoken by the great St. Isaac the Syrian and fully endorsed by the great St. Seraphim of Sarov, ‘Make peace with yourself and ten thousand around you will be saved?’ Or that if everyone were to repent, Heaven would come to earth?

“It looks like you have, on paper, a conviction that every human life is a life worth living, but you lack the true strength that is behind it. Have you not read my Treatise to Prove that Nothing Can Injure the Man Who Does Not Harm Himself? How the three youths, my son, in a decadent pagan court, did not defile themselves by eating defiled foods, but won the moral victory of not bowing to an enormous statue? And the angel gave them coolness and refreshed them with dew in external victory after they let everything else go in internal and eternal triumph?

“You can find salvation at all times and in every place. Now you know that marriage or monasticism is necessary; and out of that knowledge you went out to monasteries. You went to the grand Holy Cross Hermitage and Mount Athos itself, and you were not allowed to stay. So what? You are already a monk in God’s eyes. Keep on seeking monasticism, without ever stopping, and whether you pass away as a layman or a monk, if you have sought monasticism for the rest of your days, and seek such repentance as you can, who knows if you might appear a monk in lifelong repentance when you answer before the Dread Judgment-Seat of Christ?

“Perhaps God has given you good things that were entirely legitimate for God to give to you, but immature for you to seek for yourself. You have a scholar’s knowledge of academic theology, and an excellent foundation for fighting some heresies, but you write for the public. Can’t you imagine that this may be more than such narrow writing, with so few readers, in scholarship’s confinement? As you have been given grace to walk the long, narrow road of suffering, you are free now to sit in your parents’ splendid house, given a roof over your head when you are legally homeless, and write as much as you can?
That would be quite wrong and immature to seek, sitting under your parents’ roof and writing, as much as it would be wrong and immature to seek years’ training in academic theology and heresy without giving back one single day to the professor’s ascesis of seeking proud distinction. And there’s more. Even though this is not an issue of morality apart from ascesis, you knew the settled judgment that real publication is traditional publication and self-publication is vanity press. But without knowing, choosing, or even guessing, you were at the right place, in the right time, among the many shiftings of technology, again and again. Now, even though you don’t get any money worth mentioning from your books, you have written many creative works than you could if you were “discovered” and your creative process bogged down with the standard editorial process. You know better than to say “Wisdom is justified by her children,” about yourself instead of God, but none the less you have made an impact. But God has granted all three of these to you, even though they may have come to you unsought and unwanted.

I stood in bashful silence.

Song 2: His Despondency

The saint said,
“How’s that?
How has this man,
Become a second Rich Young Ruler?
The man who didn’t wear a watch on principle,
Even before he’d scarcely even
Heard of Holy Orthodoxy,
Wears a watch built to stand out,
Even among later Apple Watches.
He who declined a mobile phone,
Has carried out an iPhone,
A less fancy phone,
From a state program to provide,
Cell phones to those at poverty.
Up! Out! This will not do,
Not that he hath lost an item of luxury,
But when it happened, he were sad.
For the Rich Young Ruler lied,
When he said that he had kept,
All commandments from his youth,
For unless he were an idolater,
The loss of possessions itself,
Could not suffice to make him sad.
This man hath lost a cellphone.
And for that alone he grieveth.
Doesn’t he know that money doesn’t make you happy?
I wish he would remember,
The heights he has fallen from,
Even from outside the Orthodox Church.

Then the great Saint said, “But we need something bigger than mourning now. Aren’t you the man who said that we cannot achieve the Holy Grail, and not even find it: the only game in town is to become the Holy Grail? Now the Orthodox Church doesn’t trade in “idle romances” like Arthurian lengends. As late as the nineteenth century, Saint IGNATIUS (Briandhanov) gave warnings about reading just novels, which His Eminence KALLISTOS oddly gave embarrassed explanations. Today the warning should extend to quite a lot of technological entertainment. But I would still call your words to mind, and ask you to become the Holy Grail. For that matter, when you receive the Holy Mistories, you receive Christ as your Lord and Savior, and you are transformed by the supreme medicine, when you taste from the Fount of Immortality?

“You were surprised to learn, and even this outside the Orthodox Church, that when the Apostle told you to put on the whole armor of God, the armor of God was not merely armor owned by God, or armor given by God. It was in fact the armor that God himself wears to war. The prophet Isaiah tells us that the breastplace of righteousness and the helmet of salvation are God’s own armor which he wears to war.

“You are sleeping, my son and my child. Wake up! There is silver under the tarnish that makes it look like the whole thing is corroded. Take what God has bestowed, wake up, and see all the treasure God has surrounded with.”

Song 3: A Clearer Eye

Seneca the Younger said,
“We suffer more in imagination than reality,”
Quoted in today’s rediscovery of Stoicism,
Discovering that ancient philosophy,
Can speak, act and help today,
Among athletes and in the business world,
And not only antiquarians reading dusty old books.
And if this holds for a mere school of philosophy,
Now cast in the academy’s mould of distinguishing oneself,
What of the greatest philosophy, monasticism,
Whose Teacher and God are One and the Same?
I stood amazed at God,
Trying to count my blessings,
But I quickly lost count.

Then I said, “I see a lot of truth in what you say, but my fortunes haven’t been very successful. I went to Cambridge, with a strategy of passing all my classes and going for broke on my thesis. The Faculty of Divinity decided, two thirds of the way through the schoolyear, that the thesis topic I declared at the beginning of the year did not belong in Philosophy of Religion, and made me choose another dissertation topic completely. I didn’t get any credit or recognition for half my hardest work! That pales in comparison with Fordham, where I had to cope with my professor’s insecurities, and a professor I really tried to reach out to met one gesture of friendship after another with retaliation. So when that door was shut, I returned to the clumsy fit of programming, a world since taken over by Agile models which make sense but require something I cannot do: becoming an interchangeable part in a hivemind. I’ve tried to break in to User eXperience, but nothing has come together yet, and the economy isn’t helping. What can I rightly expect from where I am now?”

He said, “Why do you ask the future? It is wonderful. And why do you speak of your fortune? Truly, no man has ever had fortune. It is an impossibility.”

I sat, listening.

He continued, “When at Fordham, under incompetent medical care, you were stressed to the point of nausea for weeks on end. You did not worry about ‘Will I be graced by the noble honorific of Doctor?’ even though you wanted that too much, but, ‘Will there be a place for me?‘ So far, this has been an example of, ‘We suffer more in imagination than in reality.’ For although the unemployment you feared has caught up with you, what is its sting?

“You sought a better fit than as a web developer, and tried, and God has provided something else besides the success you imagined. So what? You have stayed with your parents, a shameful thing for a man to seek, but honorable for God to bestow if you have sought sufficiency and independence. You know that on Judgment Day we are held to the standard of due diligence and not results produced: that due diligence often gets results is simply beside the point. You are not only provided for now; you have luxuries you do not need.

“There is no such things as fortune; only an often-mysterious Providence. God cares for each and for all mankind, and for that matter over sparrows and stones, and nothing in the world escapes God’s cunning net.

“As you have quoted the Philokalia:

We ought all of us always to thank God for both the universal and the particular gifts of soul and body that He bestows on us. The universal gifts consist of the four elements and all that comes into being through them, as well as all the marvellous works of God mentioned in the divine Scriptures. The particular gifts consist of all that God has given to each individual. These include:

  • Wealth, so that one can perform acts of charity.
  • Poverty, so that one can endure it with patience and gratitude.
  • Authority, so that one can exercise righteous judgement and establish virtue.
  • Obedience and service, so that one can more readily attain salvation of soul.
  • Health, so that one can assist those in need and undertake work worthy of God.
  • Sickness, so that one may earn the crown of patience.
  • Spiritual knowledge and strength, so that one may acquire virtue.
  • Weakness and ignorance, so that, turning one’s back on worldly things, one may be under obedience in stillness and humility.
  • Unsought loss of goods and possessions, so that one may deliberately seek to be saved and may even be helped when incapable of shedding all one’s possessions or even of giving alms.
  • Ease and prosperity, so that one may voluntarily struggle and suffer to attain the virtues and thus become dispassionate and fit to save other souls.
  • Trials and hardship, so that those who cannot eradicate their own will may be saved in spite of themselves, and those capable of joyful endurance may attain perfection.

All these things, even if they are opposed to each other, are nevertheless good when used correctly; but when misused, they are not good, but are harmful for both soul and body.

“And again:

He who wants to be an imitator of Christ, so that he too may be called a son of God, born of the Spirit, must above all bear courageously and patiently the afflictions he encounters, whether these be bodily illnesses, slander and vilification from men, or attacks from the unseen spirits. God in His providence allows souls to be tested by various afflictions of this kind, so that it may be revealed which of them truly loves Him. All the patriarchs, prophets, apostles and martyrs from the beginning of time traversed none other than this narrow road of trial and affliction, and it was by doing this that they fulfilled God’s will. ‘My son,’ says Scripture, ‘if you come to serve the Lord, prepare your soul for trial, set your heart straight, and patiently endure’ (Ecclus. 2 : 1-2). And elsewhere it is said: ‘Accept everything that comes as good, knowing that nothing occurs without God willing it.’ Thus the soul that wishes to do God’s will must strive above all to acquire patient endurance and hope. For one of the tricks of the devil is to make us listless at times of affliction, so that we give up our hope in the Lord. God never allows a soul that hopes in Him to be so oppressed by trials that it is put to utter confusion. As St Paul writes: ‘God is to be trusted not to let us be tried beyond our strength, but with the trial He will provide a way out, so that we are able to bear it (I Cor. 10 : 13). The devil harasses the soul not as much as he wants but as much as God allows him to. Men know what burden may be placed on a mule, what on a donkey, and what on a camel, and load each beast accordingly; and the potter knows how long he must leave pots in the fire, so that they are not cracked by staying in it too long or rendered useless by being taken out of it before they are properly fired. If human understanding extends this far, must not God be much more aware, infinitely more aware, of the degree of trial it is right to impose on each soul, so that it becomes tried and true, fit for the kingdom of heaven?

Hemp, unless it is well beaten, cannot be worked into fine yarn, while the more it is beaten and carded the finer and more serviceable it becomes. And a freshly moulded pot that has not been fired is of no use to man. And a child not yet proficient in worldly skills cannot build, plant, sow seed or perform any other worldly task. In a similar manner it often happens through the Lord’s goodness that souls, on account of their childlike innocence, participate in divine grace and are filled with the sweetness and repose of the Spirit; but because they have not yet been tested, and have not been tried by the various afflictions of the evil spirits, they are still immature and not yet fit for the kingdom of heaven. As the apostle says: ‘If you have not been disciplined you are bastards and not sons’ (Heb. 12 : 8). Thus trials and afflictions are laid upon a man in the way that is best for him, so as to make his soul stronger and more mature; and if the soul endures them to the end with hope in the Lord it cannot fail to attain the promised reward of the Spirit and deliverance from the evil passions.

“You have earned scores in math contests; for that matter you have ranked in scores of math contests, ranking 7th nationally in the 1989 MathCounts competition. Now you have suffered various things and have been deprived of your earlier limelight. So what? God has provided for you, and if you have been fruitless in some secular matters, you still seek virtue and have borne some fruit. What is more, you grasp in part virtue that you did not know to seek when you bore the ascesis of a mathematician or a member of the Ultranet. You unendingly seek humility now. Don’t you know that even the seeking of humility is nobler than being the greatest mathematician in history?

“The new Saint Seraphim, of Viritsa, wrote,

Have you ever thought that everything that concerns you, concerns Me, also? You are precious in my eyes and I love you; for his reason, it is a special joy for Me to train you. When temptations and the opponent [the Evil One] come upon you like a river, I want you to know that This was from Me.

I want you to know that your weakness has need of My strength, and your safety lies in allowing Me to protect you. I want you to know that when you are in difficult conditions, among people who do not understand you, and cast you away, This was from Me.

I am your God, the circumstances of your life are in My hands; you did not end up in your position by chance; this is precisely the position I have appointed for you. Weren’t you asking Me to teach you humility? And there – I placed you precisely in the “school” where they teach this lesson. Your environment, and those who are around you, are performing My will. Do you have financial difficulties and can just barely survive? Know that This was from Me.

I want you to know that I dispose of your money, so take refuge in Me and depend upon Me. I want you to know that My storehouses are inexhaustible, and I am faithful in My promises. Let it never happen that they tell you in your need, “Do not believe in your Lord and God.” Have you ever spent the night in suffering? Are you separated from your relatives, from those you love? I allowed this that you would turn to Me, and in Me find consolation and comfort. Did your friend or someone to whom you opened your heart, deceive you? This was from Me.

I allowed this frustration to touch you so that you would learn that your best friend is the Lord. I want you to bring everything to Me and tell Me everything. Did someone slander you? Leave it to Me; be attached to Me so that you can hide from the “contradiction of the nations.” I will make your righteousness shine like light and your life like midday noon. Your plans were destroyed? Your soul yielded and you are exhausted? This was from Me.

You made plans and have your own goals; you brought them to Me to bless them. But I want you to leave it all to Me, to direct and guide the circumstances of your life by My hand, because you are the orphan, not the protagonist. Unexpected failures found you and despair overcame your heart, but know That this was from Me.

With tiredness and anxiety I am testing how strong your faith is in My promises and your boldness in prayer for your relatives. Why is it not you who entrusted their cares to My providential love? You must leave them to the protection of My All Pure Mother. Serious illness found you, which may be healed or may be incurable, and has nailed you to your bed. This was from Me.

Because I want you to know Me more deeply, through physical ailment, do not murmur against this trial I have sent you. And do not try to understand My plans for the salvation of people’s souls, but unmurmuringly and humbly bow your head before My goodness. You were dreaming about doing something special for Me and, instead of doing it, you fell into a bed of pain. This was from Me.

Because then you were sunk in your own works and plans and I wouldn’t have been able to draw your thoughts to Me. But I want to teach you the most deep thoughts and My lessons, so that you may serve Me. I want to teach you that you are nothing without Me. Some of my best children are those who, cut off from an active life, learn to use the weapon of ceaseless prayer. You were called unexpectedly to undertake a difficult and responsible position, supported by Me. I have given you these difficulties and as the Lord God I will bless all your works, in all your paths. In everything I, your Lord, will be your guide and teacher. Remember always that every difficulty you come across, every offensive word, every slander and criticism, every obstacle to your works, which could cause frustration and disappointment, This is from Me.

Know and remember always, no matter where you are, That whatsoever hurts will be dulled as soon as you learn In all things, to look at Me. Everything has been sent to you by Me, for the perfection of your soul.

All these things were from Me.

“The doctors have decided that your consumption of one vital medication is excessive, and they want to bring it down to an FDA-approved level, for your safety, and for your safety they accept the consequences of your having a string of hospitalizations and declining health, and have so far taken every pain to protect you, and will do so even if their care KILLS you.

“So what? Your purity of conscience does not automatically depend in any way, shape, or form, on others’ decisions. It may be that the change in your medications is less dangerous than it appears. It is completely out of the question for you to seek your own demise: but is entirely legitimate, and entirely possible, for our God and the Author and Finisher of our faith to give you a full and complete life even if you are killed tomorrow.

“Never mind that you do not see what the Lord may provide; you have often enough been surprised with the blessings God has given you. You have written Repentance, Heaven’s Best-Kept Secret, and you know that repentance itself eclipses the pleasure ofsin. You should also know that people who act unhelpfully, and the Devil himself, are always and everywhere used by God according to his design, by the God who works all for all.

We do not live in the best of all possible worlds. Far from it. But we live under the care of the best of all possible Gods, and it is a more profound truth, a more vibrant truth, a truth that goes much deeper into the heart of root of all things to say that we may not live in the best of all possible worlds, but we live under the care of the best of all possible Gods.

“Know and remember as well that happiness comes from our kingdom within. Stop chasing after external circumstances. External circumstances are but a training ground for God to build internal strengths. Don’t you know that you are a man, and as man are constituted by the image of God? Then if you are constituted as being in the divine image, why spend half your time looking to soulless and dead things to make you happy?”

Song 4: Virtue Unconquerable.

I know that my Redeemer lives,
And I shall see God with my eyes,
But what a painful road it has been,
What a gesture of friendship has met a knife in my back.
Is there gradeur in me for my fortitude?
I only think so in moments of pride,
With my grandeur only in repentance.
And the circumstances around me,
When I work, have met with a knife in the back.

The Golden-Mouthed said, “Child, I know your pains without needing you to tell me, and I have suffered more: Church politics ain’t no place for a Saint! You know how I impartially pursued justice, drove out morally incompetent leaders, and spoke boldly to the Empress. I paid with my life for the enemies I made in my service. You have a full kitchen’s worth of knives in your back: I have a department store’s worth. I know your pains from inside.

“But let us take a step back, far back.

“You and many others are particularly concerned with happiness, and if eighteenth-century documents spoke of ‘life, liberty, and the pursuit of happiness,’ now your country has taken this to the next level. Or worse.

“In another day and age such an important question would be inquired about in philosophical dialogue. So one might argue, in brief, that since true happiness is a supreme thing, and God is a supreme thing, and there can’t be two separate supreme essences, happiness and God are the same, a point which could be argued at much greater length and eloquence. And likewise how the happy man is not happy because he is propped up from without, by external circumstances, but has chosen virtue and goodness inside. And many other things.

“However, and this says a lot about today and our berzerkly grown science, in which physics’ crown jewel of superstring has abdicated from science’s bedrock of experiment, happiness is such a thing as one would naturally approach through the attempted science of psychology, because psychology is, to people of a certain bent, the only conceivable tool to best study and understand humans as such.

“One can always nitpick some detail, such as the significance of what psychology calls “flow” as optimal experience. The founder of positive psychology, Martin Seligman, outlined three versions of the good life: the Pleasant Life, which is the life of pleasure and the shallowest of the three; the Engaged Life, or the life of “flow,” called optimal experience, and the Meaningful Life, meaning in some sense the life of virtue.

“He says of the Pleasant Life that it is like vanilla ice cream: the first bite tastes delicious, but by the time you reach the fifth or sixth bite, you no longer taste it. Here is something close to the Orthododx insisting that a surplus of pleasures and luxuries, worldly honors and so on, do not make you happy. I tell you that one can be lacking in the most basic necessities and be happy: but let this slide.

“Of the Meaningful Life, it is the deepest of the three, but it is a only a first fumbling in the dark of what the Orthodox has curated in the light of day time out of mind. Things like kindness and mercy have been built into the baseline, curated since Christ or more properly hte Garden of Eden, so Orthodox have no need to add some extra practice to their faith to obtain kindness or gratitude. Honestly, the number of things the Orthodox knows about the happy Meaningful Life outstrips the Philokalia: the fountain is inexhaustible.

“But my chief concern is with the Engaged Life, the life of flow. For flow is not the “psychology of optimal experience,” or if it is, the theology of optimal experience comes from somewhere else. Flow is legitimate, and it is a wonder: but it is not, in addition to being legitimate and wonder, a good idea to prescribe to the general public.

Flow, as it occurs, is something exotic and obscure. It has been studied in virtuosos who are expert performers in many different domains. Once a practitioner of surpassing talent has something like a decade of performance, it is possible when a performer of this superb talent and training is so engrossed in a performance of whatever chosen domain, that sits pretty much at the highest level of performance that absorbs the virtuoso’s attention so completely that time flies because no attention is left to passage of time or almost any other thing of which most of us are aware when we are awake.

“It looks difficult to me to market flow for mass consumption: doing this is tantamount to calling God an elitist, and making the foundation of a happy life all but impossible for the masses. You can be a subjectivist if you like and say that genius is ten thousand hours of practice, but it is trained virtuoso talent and not seniority alone that even gets you through flow’s door. For that matter, it is also almost impossible for the lucky few to experience until they have placed years into virtuoso performance in their craft. (Many more are capable of being monastics). Monastics, those of you who are not monastics may well enough guess, have experiences which monastics consider it disastrous to share with laity. This much may be legitimate, but novices would do well not to expect a stream of uninterrupted exotic experiences, not when they start and probably not when they have long since taken monastic vows. A novice who sees things in terms of “drudgework” would do well to expect nothing but what the West calls “drudgework” for a long, long time. (And if all goes well and you get along far enough that the drudgework is diluted by more responsible obediences, you will at first lament the change!)

“There is still a striking similarity between the ancient monastic obedience that was par excellence the bread and butter of monastic manual labor, and the more modern obediences. In ancient times, monks supported themselves by weaving baskets, and in modern times they craft incense. Do not say that the modern obedience is nobler: if anything it is a temptation, and maybe it’s better to have the humbler obedience.

“But basketweaving and making incense are both repetitive manual labor. There are, of course, any number of other manual obediences in a monastery today. However, when monasticism has its leeway, its choice seems to be in favor of a repetitive manual labor that gives the hands a regular cycle of the motion while the heart is free for the Jesus Prayer, and the mind in the heart practices a monk’s watchfulness or nipsis, an observer role that conditions you to notice and put out temptations when they are but a barely noticeable spark, rather than heedlessly letting the first spark of temptation grow until one is strongly tempted to external sin, and waiting for your whole room to be on fire before you start to put it out. This watchfulness is the best baseline for optimal experience that the Orthodox Church gives us in which to abide, and ’tis no accident that the full and unabridged title of the Philokalia is The Philokalia of the Niptic Fathers. If either of these simple manual project is unfamiliar or makes the performer back up in thought, this is a growing pain, not the intended long-term effect. And now that the jewel of the monastic Philokalia has been discovered by mainstream Orthodoxy and read by many with utmost attention, watchfulness is practiced by many people living in the world today.

“And remember how a monk advised you, perhaps in conscious echo of St. James the Brother of God who said, ‘Let the brother of low degree rejoice in that he is exalted: But the rich, in that he is made low: because as the flower of the grass he shall pass away.’ For you were in the dining hall with the monk and a cleaning lady, and he told the cleaning lady that she was fortunate, because her manual labor left her free to pray with her, and you, a computer programmer, at the time, were unfortunate to have work that demanded your full mental attention.

“If you can have optimal experience, with the Jesus Prayers in your heart as the metronome of silence, if your business is to weave baskets or craft incense, why couldn’t you also attend to the Jesus Prayer, rising as incense before God, by mopping a floor or cleaning windows? For however great monasticism may be, it has no monopoly in meditative work or prayer before God, and marriage is the original instrument of salvation. The door is open, if you can do some manual labor, to do so in prayer to God. Furthermore, monks are not alone permitted prayerful manual labor: monasticism is but the rudiments of the Gospel, and if monasticism perhaps seeks out a boon in prayerful manual labor, there is no sign of the door saying ‘Monastics alone.’

“Let’s say this is true, and the theology of optimum experience is virtually accepted for the sake of argument alone, or if you want, you may answer ‘Yes and amen.’ Still, the entire point is a quibble compared to the more profound matter to discuss. Let us, with good reason, set this point aside.”

Then he paused, and after a moment resumed his explanation. “If I may pull a rare note from postmodern wreckage, there is the concept of a semiotic frame, perhaps a frame that is additionally a myth, which determine’s a society’s possibles et pensables, that which is understood to be possible in a society, and that which is found, or not, to be even thinkable The analytic knife cuts well here, where we as a society wear pretty impressive blinders about both activism and society.

“Think of your feminist theology professor, who said with full force that she believed in Tradition, and in the same breath placed Arius, the father of heretics, alongside St. Athanasius as equally full representatives of that Tradition. When, in your theological anthropology class, she picked two texts for disability, the obvious agenda to her, the one and only love possible towards (in this) the disabled, was to engage some activist political advocacy for to make external conditions better in some way for that particular victim class. No expression of love was possible save more political activism. I would say, and I’m pretty sure you would say, that she was too political in her response, and not nearly political enough. (For when all is civil warfare carried on by other means, real concern for the deeper life of the city or nation all but starves.)

“One of the two reading assignments had something she couldn’t grasp. The other assignment was political ideology and/or identity politics. It was complete with the standard, footnoteless, boilerplate opening assertion that no one else in the whole wide world could possibly have suffering that could possibly compared to the suffering of one’s poor, downtrodden, miserable demographic.

“But the first text was fundamentally different. It was entitled ‘Love Without Boundaries,’ and it was a text about love written by the father of a severely autistic son. This latter text did not come close to calling for agitation or plans for a better future. Far from it! It was silent on these points. What the text did do, however, was to reflect an approach in ascesis, and learning to love without limits. The father did not and could not cure his son, but whether or not the father’s love transformed his son, the love the father expressed transformed the father. His love was cut from the same cloth as the peace with oneself which St. Isaac and St. Seraphim with one voice exhort Orthodox to acquire. The love the father expressed rendered him Godlike, in a humble, everyday, ordinary fashion.

“Much as your professor automatically jumped to a conclusion from ‘disabled people’ to ‘activist agitation’, today we jump from a conclusion from ‘need to understand the human heart’ to ‘psychology’. Yes, the psychology taught in schools, the psychology fashioning itself after hard science, the psychology that introduces itself by the physics envy declaration: psychologists-are-scientists-and-they-are-just-as-much-scientists-as-people-in-the-so-called-hard-sciences-like-physics.

“It is a side point that psychologists treat subjects as less than human. A near-universal feature of psychological experiment is some stripe of guile, because psychological experimental value would be ruined under normal conditions of intelligent and informed cooperation between adult human beings. (Though the enterprise may be named “psychology,” the name itself is either clumsy or treacherous: “psyche” means “soul,” and the existence of a real, non-materialist soul is precisely what psychology will not even consider.) Psychologists running experiments act as thinking human beings: they think and make decisions. The people they study are governed by laws. Furthermore, since physics originally did quite a lot of work to de-anthropomorphize Nature, psychology tries to follow suit by offering a de-anthropomorphized picture of anthropos, humans.

“It has been noticed, as psychology reinvents more of religions, that classical psychology can take a person who is mentally ill to reach a normal state, but nothing better. Positive psychology tries to move beyond what preachers have called ‘a theology of sin management,’ and push to enhance excellence and well-being, and develop gifts. Meanwhile, for over a millenium, monasticism has been at one stroke a hospital for penitent sinners and an academy for ever-reaching excellence.

“The main point is that understanding how people work neither begins nor ends with psychology, a discipline that has blinded itself to our being made in the image of God. All the great Christian doctrines are untranslatable on psychology’s secular terms. The article version of your advisor’s thesis is subtitled, ‘From Christian Passions to Secular Emotions,’ and it discusses the formation of psychology as an emergent secular realms which displaced older candidates. However, in the West before psychology began to come together, there were religious and pastoral paradigms for understanding the human person, and you know that one of the first technical terms Orthodoxy asks its converts to learn is ‘passion.’ If the passions your advisor discussed are not point-for-point identical to the passions repented of in Orthodoxy, they are still far closer than any of the multiple emergent framings and meanings of ’emotion’ as pushed for in the formation of psychology as a discipline.

“That there may be a common term for psychology today, and more dubiously a term for what that common term replaced, doesn’t really matter that much. The term ‘pneumatology’ may have existed and named practitioners from an older tradition; but these were under religious auspices. The study and field of communication is relatively new among major academic disciplines, but it would be quite strange to deny that people communicated, and tried to communicate, before the day that universities now tended to have a door heralding, ‘Department of Communication.’

“And what has psychology done since being established as a secular arena? Robert Heinlein in Stranger in a Strange Land gets on very quickly to utterly dismissing marriage. But no sooner does Michael stop flailing marriage’s lifeless corpse, but he senses that he has made a great gaping hole, and builds up a bond of water brotherhood that is meant to be every bit as heroic, beautiful, and magnificent, so that the only way really remaining to make water brotherhood truly more wonderful and amazing is to enlarge it until it becomes true marriage.

“While psychology is secular, its complete form offers an ersatz religion that, though it is meant to be value-free, provides a secular mystical theology. That this secular religion, fit for all religions and patients, uses guided imagery allegedly from some generic copy-paste of Chinese medicine, Tibetan Buddhism, Native American traditions, and may go back to Greco-Roman times; mindfulness from Buddhism’s Eightfold Noble Path; and yoga from Hinduism, is but an illustration of G.K. Chesterton’s observation: the person who does not believe in God does not believe in nothing; the person who does not believe in God believes anything. But let us put this aside and take psychology’s claim of secularity at face value. The Philokalia is scarcely anything but a library of collected works about how to rightly live the inner life. It is not in the main concerned narrowly with pleasure or joy: but it has an infinite amount to say about sins that are all, in the end, ways to taste Hell. Psychology does not trade in temptation, sin, or passion: but it too offers a rudder for your inner life, and if it does not talk about cleansing the soul from moral stains, it has quite an impressive battleplan to not be conquered by negative emotion. Alcoholics Anonymous has reclaimed or reinvented quite a lot.

“And if I can put in a word about TED talks, there is probably a TED talk to be made, ‘The Trouble with TED,’ for they exacerbate this. You know well enough that one talk gave the staggering announcement that after decades of each generation having higher self-esteem than the last, and then the lamented finding that by consequence we, and our youth, have reached record levels of narcissism. She might well enough have announced that if you spray fuel around and throw lighted matches into the fuel, sooner or sooner you will be surrounded by fire.

“She talked about it being soothing to place your hand over your heart. Honestly! This is just another way of, how can I put this delicately, ‘making love without a partner.’ Not a word was whispered about affectionate touch to another person, or for that matter a pet; the remedy did not step an inch away from solipsism. You know that monks are admonished to refrain from embraces; however, it is better for a monk to embrace another than to embrace himself.”

I said, “What is the trouble with TED? For I sense something is wrong, but I can’t put my finger on it.”

His All Holiness answered me and said, “All world religions have grandeur, and for a secular analysis all world religions represent a way that a society can live together and persevere. Hinduism is not the sort of thing one uses up, whether across years, lifetimes, or even centuries. Its paths are millenia old, and to destroy it would likely take something like a nuclear war or an apocalyptic event. By contrast, remember how you said, ‘No form of feminism that has yet emerged is stable:’ it’s very easy to meet the force of body image feminism today, while it would scarcely be live in the academy in fifty years. Your friend answered this remark with a nominal exception in what is called ‘Christian feminism,’ which articulates how traditional Christianity cares for, and seeks, the good of women: for an example, it takes politically incorrect words about husbands and wives and offers the breathtaking change of addressing women as moral agents, and never telling husbands to keep their wives in line. That is, if anything, the exception that proves the rule! It might externally be called feminism, but its core is much slower to decay than any feminism at all, because it is not feminism at all. In your feminist theology class one autho said that in feminist theology, “all the central terms are up for grabs.” Meanwile, remember your boss at the bookstore. He commented that books of liberal theology have a shelf life; after a few years a title becomes hard to sell. However, his shop published three hundred year old Puritan sermons and sold them on an ongoing basis. You might concerned about whether they are heterodox, but don’t worry about them going out of fashion, or if they do go out of fashion, it will not be because the Puritan sermons lost their appeal to future Protestants seeking Biblical faith, but something else wound up changing features of Protestant Christianity that have survived intact since the Reformation.

“You do not need to refute TED talks; a few years and a given talk will probably have fallen out of fashion. There is something in the structure of TED that is liberal, even if many talks say nothing political. There more to say than that they are self-contained, controlled, plastic things, where world religions are something organic that may or may not have a central prophet, but never have a central social engineer. TED is a sort of evolving, synthetic religion, and spiritual tofu cannot truly fill true spiritual hunger.

“Let’s get back to psychology, or better, take a look at psychology and TED talks, for psychology has for ages hoped for a Newton who the Promised Land’s full status of being scientists. The study of Rocks and Nothing is the exemplar after which to pattern the study of Man. Really! The problems in psychology are not so much where psychology has failed to understand humanity on the example of empirical science. The real concerns are for where they have succeeded.

“In a forum discussion you read, one conversation crystallized on proper care for diabetes. The central lesson from the discussion is that if you have diabetes, you don’t want a book-smart nurse. You want a diabetic nurse. In psychology, along with other disciplines, a sufficiently skilled practitioner can pick up a book about part of the subject he does not yet understand, and understand well enough what there is to understood. Understanding was never nursed on the foundation of direct experience, and here understanding is malnourished.

“However, the Orthodox Church with monasticism as its heart has a deeper, more true empiricism as its spine; you know things with the same kind of ‘knowing’ by which Adam knew Eve. All else is rumor and idle talk. If there are qualifications to being a spiritual father, one of the most important qualifications must be that he speaks and acts out of first-hand encounter and first-hand knowledge, and not that he learned by rumor and distortion. Do you want to be healed by a spiritual physician? Then look for a man who will care for you as a diabetic nurse.”

Song 5: O Holy Mother!

O Holy Mother! Are You the Mystery?
Are you the untold Mystery?
For I have written much,
And taken great care,
In The Luddite’s Guide to Technology,
And looked all the while,
Down the wrong end,
Of the best telescope far and away that I could find.
I have written of mankind and creation defiled,
Yet for all of my concerns,
Of so-called “space-conquering technologies,”
Which seemed to me to be “body-conquering technologies,”
Sidestepping God-given and holy bounds,
Of our incarnate state.
Where better to seek healing,
From an occult-free simulation,
Of the unnnatural vice of magic arts,
(For there are several unnatural vices:
“Unnatural vice” is an umbrella term),
Than in the perfect creaturely response,
“Behold the handmaiden of the Lord.
Be it unto me according to thy word.”
Then, the gates, and even the foundations,
The foundations of Hell began crumbling.
The New Eve, the Heavenly Mother,
Of Whom Christ told the Disciple,
“Beholy thy Mother!”
In Her is the microcosm of Creation done right,
And She is the Friend and Comfort,
Of the poor and the outcast.
I can lose my money and my property,
But no one can take from me,
A Treasure vaster than the Heavens;
Perhaps I would do well,
To say little else of technologies progressively degrading humanity,
And pray an Akathist to the Theotokos,
And put a trust in Her that is proto-Antiochian,
Rather than proto-Alexandrian,
And give Her a trust in the great Story,
Not diminished at all,
If She happens not to be a teacher,
Offering such ideas as philosophers like:
Her place in the Great Story is far greater than that:
And such it is also,
With illumined teachers,
Who offer worship to God as their teaching,
And are in the pains of labor,
Until Christ be formed in their disciples.

He said, “But let us return to the pursuit of happiness, which has scathingly been called ‘the silliest idea in the history of mankind.’ And that is for a junior grade of pursuing happiness compared to today’s dose, not the clone of a systematic science which works out a combination of activities and practices, an America’s Test Kitchen for enjoying life, studying ways of manipulating oneself to maximize pleasure and happiness.

“It was several years ago that you took a Fluxx deck to play with friends, and the group included five adults and one very little boy. So the adults took turns, not just in their moves, but the player who had just played a move would pay attention to the little kiddie, so that he wouldn’t be left out socially.

“When it was your turn to care for the boy, you put him on your shoulders and walked slowly, delicately, towards the kitchen, because you wanted to go in, but you weren’t sure whether you’d end up hitting his head on the lower ceiling.

“Not long after, you realized three things. First, the boy had not bonked his head. Second, the boy was dragging his fingers on the ceiling. Third and finally, he was laughing and laughing.

“That was a source of pleasure to you far beyond the game of Fluxx, even though it was then your favorite game. And when you asked if it were time for your next move, they told me game was over.

“In the conversation afterwards, you were told a couple of things worth mentioning.

“First, and perhaps not particularly important, you happened to have given the child a pleasure that neither of his parents could offer. The boy’s father was a few inches taller than you, and if he were to try what you tried, he in fact would have hit his son’s head on the ceiling. The boy’s mother could not do this either, whether due to lack of physical strength or some other reason.

“Secondly, as a psychology major mentioned to you, it gives people joy to give real pleasure to another person, and young children are a special case. She didn’t talk about whether there is a difference between knowing you’ve given pleasure to a young child and knowing you’ve given pleasure to an adult, but she did point out that the child, who was really quite very small, was too young to act like he was having fun because he was just being polite. He was too young for convincing guile and perhaps even the most transparent of guile. That meant, whether or not you were thinking about it, that his delighted laughter could only be from unvarnished candor. So you did not have any question about, “Does he enjoy what I am doing with him, or is he just being polite?” Just being polite was off the table.

“And this is not even only true for the royal race of mankind. You still aren’t in a position to adopt a furry pet, but without compromise of any principle you visit a pet shelter near your home, and at the shelter as well, guile is off the agenda, at least for the pets. A cat can purr, or if it’s had enough and you’ve not paid attention to its swishing tell, a light nip and a swipe of the claw equally represents unvarnished candor. So you really know what is conveyed if a cat purrs and starts licking your hand.

“This is part of a larger truth, that it is better to serve than to be served, and it is better to give than to receive. What is more, the most concentrated teaching about who is truly happy is enshrined in the Sermon on the Mount, and enshrined to the next level by being chanted in the Divine Liturgy:

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Blessed are they that mourn: for they shall be comforted.

Blessed are the meek: for they shall inherit the earth.

Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

Blessed are the merciful: for they shall obtain mercy.

Blessed are the pure in heart: for they shall see God.

Blessed are the peacemakers: for they shall be called the children of God.

Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

“The word translated, ‘blessed,’ has what would be counted as at least two meanings in English: ‘blessed,’ and ‘happy.’ Among English Bible translations, there are a few that translate the word as ‘happy.’ including Young’s Literal Translation:

Happy the poor in spirit — because theirs is the reign of the heavens.

Happy the mourning — because they shall be comforted.

Happy the meek — because they shall inherit the land.

Happy those hungering and thirsting for righteousness — because they shall be filled.

Happy the kind — because they shall find kindness.

Happy the clean in heart — because they shall see God.

Happy the peacemakers — because they shall be called Sons of God.

Happy those persecuted for righteousness’ sake — because theirs is the reign of the heavens.

Happy are ye whenever they may reproach you, and may persecute, and may say any evil thing against you falsely for my sake — Rejoice ye and be glad, because your reward [is] great in the heavens, for thus did they persecute the prophets who were before you.

“In English this is usually, but not always, found in more free translations; the Amplified Bible naturally shines in cases like these as a deliberately unusual style of translation intended to present two or more faces of an ambiguity or a phrase that bears multiple meanings. Other languages can be different; in French, for instance, there are separate words béni and heureux which respectively mean ‘blessed’ and ‘happy,’ but heureux appears to be the term of choice in French translation of the Beatitudes.

“Here, though, is a point of contact with Plato. Plato investigated happiness, and the Greek term was almost exactly a literal equivalent to ‘in good spirits,’ but the literal sense was taken much more seriously and taken much further. It was a primary term for happiness, but what was seen as true happiness was having one’s soul in good health. This happiness would not be easily confused by counterfeit pleasures such as one can immediately procure with narcotics, and the point is not just that real-world narcotics create addiction and horrible misery. The happiness would be just as counterfeit in the pleasure of a person unhealthy in soul to take some imaginary narcotic that created intense and endless pleasure, without either the addiction or the misery that loom in the nasty backswing of real-world narcotics.

“Remember how surprised you were, when you were reading your undergraduate psychology text and saw what it said of the pleasure principle. For the pleasure principle is an artifact of bad philosophy, which perhaps notes that most of our actions bring some kind of pleasure or pleasing result, assumes and defines that every action anyone ever takes is that which is calculated to bring you the most pleasures. In more recent settings, you have listened to people saying that the only motivation anyone ever takes for any action is that it is calculated to bring them the greatest economic profit, and you repeated another’s answer, to say that several people have tried to convince you this was true, and so far as you knew, not even one of them stood to gain financial profit from convincing you this was true.

“Your textbook, like someone who tries to persuade by offering a charming smile in lieu of reasoned argument, consoled the reader that it was more a virtue than a vice to show kindnesses to others because you enjoyed the feelings it gave, and you had two answers in your thoughts. First, past the sugar-coating of ‘more a virtue than a vice’ lies an assertion that virtue is in principle impossible; and secondly, that the only theoretical possibility that you could care for the poor in order to help fellow humans was if you received absolutely no pleasure, consolation, or reward, in any stripe or dimension, to care for the poor out of a genuine motive of benefitting others and not whatever pleasures or rewards might follow. And that’s setting the price tag far too high. So you wanted to speak of a ‘pain principle’ or ‘masochism principle’ where all decisions and actions at all times by all people are whatever is calculated to bring them the greatest sufferings, alike useless to assert for any philosopher worthy of the name. It is hardly to be denied that most decisions bring some pain or have some downside on the part of the persons who make them, so a pain principle mirroring a pleasure principle is alike unprovable, and alike unfalsifiable, an untestable guess that has no place whatever in science and scarcely more a place in disciplines seeking to be established as science. It was not until later that you read a worthy and competent philosopher who wrote that the existence of pleasure and a reward does not in and of make any action which brings pleasure to be motivated solely as a means to obtain pleasure. The thought experiment was posed, that someone who gives to the poor and enjoys doing so were offered a pill that would give the full pleasure and benefits of being generous, but do nothing whatsoever for poor people’s practical needs, would in but rare cases be spurned as an empty and worthless counterfeit.

Song 6: Crossing the Great Threshold

The tale was told,
Of a child of little mind,
Who received a glittering package, a gift,
And kept the glittering pack,
Taking it with him almost everywhere.
And after a long time,
When the disposable wrapping paper,
Was quite battered and dingy,
An adult asked,
“Aren’t you going to open the package?”
The child exclaimed with joy,
Once the toy emerged from the tatters,
And squealed with you, saying,
“Oh, there’s another present!”
My Lord and my God!
Perhaps I will never open,
The Sermon on the Mount.

Then I said, “O John! O Glorious Saint John! Can you lead me on a path into The Sermon on the Mount? For I have long walked the path of self-direction, and it almost destroyed me.”

Then the Saint said to me, “Thank you, my son, for your request! I was waiting for you to ask, so that you might have the Heavenly reward for asking.

“What you are asking for is a work of years of lifetimes; let’s chase something smaller: unfolding, partly, only the first verse, which declares the poor in spirit to be blessed and happy. I will speak to you of the poverty’s riches but not humility’s heights, even though they are one and the same and true poverty contains everything that you seek in humility. Though I may call on other verses to tell what riches are in poverty, I will make no attempt to unfold these other Beatitudes, though to them which declared the blessedness of poverty that was the same thing. I also tell you, through your interests, that to be poor in spirit is to be no self-sufficient solipsist; rather, it is utterly dependent on the infinite riches of God, and that it is royal: for kings are forbidden to touch money, and in another sense all Christians and especially all monastics are forbidden to touch any wealth or possession, and grasp at things like the rich young ruler did. But poverty is the unstopping of the The Sermon on the Mount, an unstopping of virtue in which flowing fountain surpasses flowing fountain.

“Calling blessed those who are ‘poor in spirit’ extends beyond a merely bodily poverty. It is taught that true poverty extends beyond a lack of possessions, much like it is taught that the monastic vow of poverty includes the other two: for a monk abstains from the normal and God-blessed estate of holy marriage, and relinquishes claim to even his own self-will. You know that as treasure, for you want to exchange self-direction for a monastic community under the direction of an abbot.

“In the The Sermon on the Mount, poverty seems to hold a special place, for there are two passages which build most clearly poverty, and build most clearly on poverty. One commends storing treasures in Heaven and rejects storing treasures on earth; then an apparent digression about the eye as the lamp of the body, then exhortation not to worry about even tomorrow, for God knows and will care for our needs. And when you have wealth, be merciful to others, and you will be repaid many times over by your true Debtor, God.

“In fact there are not two passages and one digression, but one passage and no digression. The miniature tri-unity is harder to see in modern translations that translate something out to be more readily understood; one reads of one’s eye being ‘healthy’ or ‘sound.’ Fr. Thomas Hopko has said, before the surge of enthusiasm for mindfulness, “Be awake and attentive, fullly present where you are.” This attentiveness and full presence is the operation of an activity that is single, that neither layeth up possessions, nor defendeth them in worry, nor doubteth that God who provides will overlook you in His care. All of this dissipates an eye that is single. Poverty of spirit makes for singleness of eye, and a singleness destroyed by so many of the technologies you trade in.

“It has been considered from ancient times that if you give to the poor, God is your Debtor, and under what you would consider third world living conditions, I told married Christians to leave brothers and sisters to their children instead of things. This too is poverty of spirit, even if it belongs only in marriage, in a setting monks renounce. You have read those who do not ask, ‘Can I afford what I need?’ but ‘Do I need what I can afford?’

“It is monastic poverty that monastics do not defend themselves, not only by force, but even with words, showing the power that terrified Pontius Pilate. It is monastic poverty of spirit not to have plans nor, in the modern sense, an identity. For in ancient times Christians who were martyred, answered when asked their names, nothing other than ‘Christian.’ Beyond this, further layers yet beckon. Poverty is not an absence of treasures; it is a positive, active thing that slices sharper than any two-edged sword. And monks who renounce property have much more to say than a mere, ‘Good riddance!’ The force of the rejection they give, and the freedom that is gained in letting riches go, is more like the obscene and thundering announcement: ‘I lost 235 pounds in one weekend!’

“You read a church sign that said, ‘Who is rich? The person who is content.’ And I tell you that you can purchase by poverty of spirit many times and layers more than contentment with what thou possessent now. I have not even scratched the surface of experiences of monastics who were profoundly poor in spirit, but you know there are limits to what I can rightly tell you, and you know that you are not invited to chase after experiences, but seek to repent of your sins for the rest of your life, which you recognize as monastic privilege.”

Song 7: I Sing a Song to my Apple.

Before I had even reached youth proper,
I programmed an Apple II,
In gradeschool adventure games and a 4D maze,
Simple arithmetic- and trigonometric-powered animations.
My father a computer scientist,
Who shared his joy with me,
In high school I became a Unix system administrator.
My family purchased, and still has the remains,
Of one original “fat Mac”,
So named because it had the maximum available RAM: 512k.
My calculator in high school,
On which I programmed computer-generated art,
And a simple video game, had as much.
Before my youth had dwindled,
I remained a Unix programmer,
And judged Mac OSX my preferred flavor of Unix.
Later I had iPhones,
And for the first time in my life,
Owned a computer where I lacked root privilege.
Along the way I got an Apple Watch,
My desire increased as I read about it,
And vanished when I learned it were,
Bereft of such things as even a web browser.
I gave it to my brother,
Who later gave it back to me,
Then it fell apart.
I sing a song to my Apple,
A peerless 17″ MacBook Pro,
Which through an ever-so-minor design flaw,
Burned through video cards often,
And when the Apple Store stopped stocking those cards,
So with it went any hope of keeping my Mac without frequent $500 repairs.
And along the way,
With the sweetness of a Linux virtual machine,
Realized that OSX had grown monstrous as a version of Unix.
When I asked about one cardinally important open source project,
I was told that Apple had removed parts of the OS,
That the project needed to run,
But information technology work in my Linux virtual machine,
Was the command line equivalent of point and click.
It were a discovery as if I had returned to Paradise.
I sing a song to Apple’s technical support,
For when I asked a question,
About command-line-driven Apache configuration,
It took escalations up to level 3 Technical support,
Before a Genius knew that Macs have a command line.
I purchased a computer meant to last years.
I sing a song to my late iPhone,
Bewailed by men who made the Mac great,
Which slipped out a pocket near a food bank,
Booted my laptop into Windows and found,
That Windows Find my iPhone was now rendered all but useless.
I went to see an Apple Store,
And received a followup call,
Giving a good ten days before I could access my iPhone,
And found out also that Macs were as useless,
As my Linux box booted into Windows,
To Find My iPhone.
Once I had one from each four,
Offerings for Apple computers:
A laptop one, an iPad one,
An iPhone one, an Apple Watch one;
And ere I were negotiating,
For to buy a replacement iPhone on eBay,
I said that there were many Android devices within my budget,
And while in bed that night realized,
I wanted full well that the negotiation fail.
Apple’s indirect gift to desktops may be Windows and part of Linux,
And Apple’s indirect gift to smartphones may be Android;
For surely no iPhone killer before Android,
Even came close.
Certainly Windows Mobile answered the wrong question.
But even if one may argue, legitimately,
That a Mac and a PC have grown remarkably similar,
And iOS and Android are also more alike than different to use,
I was not poisoned by technnical merits.
I was poisoned by Apple’s corporate mindset,
That all but killed my prospects,
Of finding my iPhone before the battery were drained completely.
And when I called my iPhone to perhaps find it in my car,
I went to voicemail immediately:
My iPhone’s battery was already dead.
I had known, but not paid attention earlier,
To Steve Jobs as beyond toxic, as a boss;
Screaming and abusive,
To employees he had every reason to cherish,
And after seeing a technical fumble,
Publicly fired an Apple technician,
At an employee motivational event,
And I believed it.
I was more disturbed,
When I read of Jobs’s spiritual practices,
Such as an Orthodox mind might interpret,
As opening the mind to listen,
And draw the milk of dragons.
Technology does things for us,
Though I have found that when I’ve shared children my iPhone or iPad,
There have been squabbles and squabbles.
But this Trojan horse does things for devils also,
Who cannot give exquisitely beneficial gifts,
Even if they were to try.
The power of demons is real but limited:
Such teaches the Philokalia,
Which though it be filled with love of the beautiful,
Says more about the activities and operations of demons,
Than anything else I have read.
And one thing it says,
Through Orthodox Christian Tradition,
Says that demons can tell a man’s spiritual state,
And try to inject venomous thoughts in temptation,
Where men have free will, still,
The demons cannot read minds,
Even if by ruse they give one monk certain thoughts,
Sting another that the thoughts are in the first man,
They talk and are deceived,
That demons can read people’s minds.
Demonic predictions are called guesses,
Which are sometimes wrong,
The demons see a man beginning to walk a journey,
And guess that he travels to visit another specific man,
But ’tis guesswork; demons can well enough be wrong.
St. Nilus’s alleged prophecies are dubious at present,
But we may not yet be in the clear.
And if the U.S. has been called “One nation under surveillance,”
Where No Such Agency has received every email,
It is now clear and open knowledge,
To those who will reflect,
That among most Americans,
“Every breath and step Americans take,”
Is monitored by Big Brother,
But perhaps it is not just human agencies,
That reap the information collected.
++ungood
(Did anyone besides my most reverend Archbishop mention that porn may always have been available, but it used to be that you had to seek out porn, and leave your car in front of a store with papered-over windows, and wear your trenchcoat disguise, while now porn seeks out you?
It is something like a water cooler that has three faucets
Serving cold water, hot water, and antifreeze,
And the handles are confusingly similar.)

The Saint turned to me and said, “I would remind you of Fr. Thomas’s famous 55 maxims:

55 Maxims by Fr. Thomas Hopko

  1. Be always with Christ and trust God in everything.
  2. Pray as you can, not as you think you must.
  3. Have a keepable rule of prayer done by discipline.
  4. Say the Lord’s Prayer several times each day.
  5. Repeat a short prayer when your mind is not occupied.
  6. Make some prostrations when you pray.
  7. Eat good foods in moderation and fast on fasting days.
  8. Practice silence, inner and outer.
  9. Sit in silence 20 to 30 minutes each day.
  10. Do acts of mercy in secret.
  11. Go to liturgical services regularly.
  12. Go to confession and holy communion regularly.
  13. Do not engage intrusive thoughts and feelings.
  14. Reveal all your thoughts and feelings to a trusted person
    regularly.
  15. Read the scriptures regularly.
  16. Read good books, a little at a time.
  17. Cultivate communion with the saints.
  18. Be an ordinary person, one of the human race.
  19. Be polite with everyone, first of all family members.
  20. Maintain cleanliness and order in your home.
  21. Have a healthy, wholesome hobby.
  22. Exercise regularly.
  23. Live a day, even a part of a day, at a time.
  24. Be totally honest, first of all with yourself.
  25. Be faithful in little things.
  26. Do your work, then forget it.
  27. Do the most difficult and painful things first.
  28. Face reality.
  29. Be grateful.
  30. Be cheerful.
  31. Be simple, hidden, quiet and small.
  32. Never bring attention to yourself.
  33. Listen when people talk to you.
  34. Be awake and attentive, fully present where you are.
  35. Think and talk about things no more than necessary.
  36. Speak simply, clearly, firmly, directly.
  37. Flee imagination, fantasy, analysis, figuring things out.
  38. Flee carnal, sexual things at their first appearance.
  39. Don’t complain, grumble, murmur or whine.
  40. Don’t seek or expect pity or praise.
  41. Don’t compare yourself with anyone.
  42. Don’t judge anyone for anything.
  43. Don’t try to convince anyone of anything.
  44. Don’t defend or justify yourself.
  45. Be defined and bound by God, not people.
  46. Accept criticism gracefully and test it carefully.
  47. Give advice only when asked or when it is your duty.
  48. Do nothing for people that they can and should do for
    themselves.
  49. Have a daily schedule of activities, avoiding whim and
    caprice.
  50. Be merciful with yourself and others.
  51. Have no expectations except to be fiercely tempted to your last
    breath.
  52. Focus exclusively on God and light, and never on darkness,
    temptation and sin.
  53. Endure the trial of yourself and your faults serenely, under God’s
    mercy.
  54. When you fall, get up immediately and start over.
  55. Get help when you need it, without fear or shame.

The Saint continued, “Would you agree that we are at a high noon of secret societies?”

I answered, “Absolutely.”

He asked, “Would you agree that such societies are corrosive?”

I answered, “As a rule, yes, and I know that Orthodox are forbidden on pain of excommunication to join the Freemasons.”

He asked, “And do you have an opinion about the JFK assassination, whether it was a conspiracy?”

I said, “I accept the opinion of a friend whose judgment I respect as regards politics gave me an opinion that there in fact was a conspiracy, and it was driven by LBJ.”

He said, “And have you spent five full minutes in worrying about either in the past year?”

I said, “No, not really.”

He said, “You have secular intelligence if you can ask if ‘surveillance from Hell’ in an obviously figurative sense might also be ‘surveillance from Hell’ in a far more literal sense, but such intelligence as this does not help one enter the Kingdom of Heaven. Every demon and the Devil himself is on a leash, and as your priest has said many times, everything that happens to us is either a blessing from God, or a temptation that God has allowed for our strengthening. So whether or not the demons have more information than in ages past, you would still be best advised to live:

Focus exclusively on God and light, and never on darkness, temptation and sin.

Song 8: A Hymn to Arrogance

The Saint opened his Golden Mouth and sang,
“There is no war in Heaven,
Not now, at very least,
And not before the creation,
Of the royal race of mankind.
Put on your feet the Gospel of Peace,
And pray, stomping down the gates of Hell.
There were war in Heaven but ever brief,
The Archangel Saint Michael,
Commander of the angelic warriors,
Said only his name, ‘Michael,’
Which is, translated,
‘Who is like God?’
With that the rebellion were cast down from Heaven,
Sore losers one and all.
The remain to sharpen the faithful;
God uses them to train and make strength.
Shall the axe boast itself against him that heweth therewith?
Or shall the saw magnify itself against him that shaketh it?
As if the rod should shake itself against them that lift it up,
Or as if the staff should lift up itself,
As if it were no wood.

So don’t be dismayed,
If one book of the Bible says,
That Satan tempted David into taking a census,
And another says God did so,
For God allowed it to happen by the Devil,
As he who chops lifts an axe,
And God gave David a second chance,
In the holy words of Joab.
Do not think that God and the Devil are equal,
Learn enough doctrine,
To know that God is greater than can be thought,
And can have no equal or even opposite.
The Devil is if anything the opposite,
Of Michael, the Captain of the angels,
Though truth be told,
In the contest between Michael and the Devil,
The Devil fared not so well.
The dragon was like a little boy,
Standing outside an Emperor’s palace,
Shooting spitwads with a peashooter,
Because that was the greatest harm,
That he could see how to do.
The Orthodox Church knows well enough,
‘The feeble audacity of the demons.’
Read well how the Devil crowned St. Job,
The Devil and the demons ain’t much,
Without the divine permission,
And truth be told,
Ain’t much with it either:
God allows temptations to strengthen;
St. Job the Much-Suffering emerged in triumph.
A novice told of an odd clatter in a courtyard,
Asked the Abbot what he should do:
‘It is just the demons.
Don’t pay any attention to it,’ came the answer.
Every devil is on a leash,
And the devout are immune to magic.
Thou shalt tread upon the lion and adder:
The young lion and the dragon shalt thou trample under feet.

The God of peace will soon crush Satan under your feet.
So don’t be arrogant towards other people,
But be ever more arrogant towards demons and the Devil himself:
‘Blow, and spit on him.'”

I told St. John, “I have just read the panikhida service, and it seems to be cut from the same cloth as Church services in general.”

He said, “Does that surprise you?”

I said, “Perhaps it should not. But the Philokalia describes a contrast between life and death: for instance, in the image of an inn, where travelers come for a night, carrying whatever they have; some sleep on beds, some sleep on the floor, but when day comes, all of them pick up their belongings and resume their journey.”

He says, “How do you understand that parable?”

I said, “In this life, some live in riches, and some in poverty, but all of these leave life carrying only (Grace and) their deeds with them. The last English homily I heard, the priest quoted someone who said, ‘I have never seen a trailer attached to a hearse.’ That is, ‘You can’t take it with you,’ save that terrifying tale of a monk who died with over a hundred gold pieces. (It was said he wasn’t greedy, just remarkably stingy.) When he died, the community talked about what to do with this incredible sum of wealth: some suggested a new building or another capital project, others some great kindness to the poor. And when all was said and done, they buried the gold with him, an industrial strength reminder to monks that you don’t want to be buried with even one gold piece. But even then, the monk couldn’t take the gold with him.”

The Saint told me, “You have read part of Prayers by the Lake, in which St. Nikolai says that birth and death are an inch apart, but the ticker tape goes on forever.

“Also remember that in the Philokalia we read that those who wish one suffering to die are like someone holding a deeply confused hope that a doctor would break up the bed of a sick man? For we take our passions with us beyond death, passions which the body mediates to some degree.”

I said, “May I comment on something? Which will sound like a boast?”

He said, “Speak on.”

I said, “I know that I am mortal, and that I am the chief of sinners. But the day of my death is more real to me than my salvation, and in me the knowledge that I am the chief of sinners surpasses my knowledge that God is merciful. I have needed the reminder of the core promise in For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. So there are two deep pairs, and I have of the two properly recognized only the lesser element.”

He said, “Have you not been astonished at God’s perfect Providence in years past?”

I said, “Yes.”

He said, “What you have said doesn’t sound like boasting to me. Many people have wished for the remembrance of death and not reached it, not even in monasticism.”

I asked, “Will I reach monasticism?”

He smiled at me, and said, “Why do you ask the future? It is wonderful.”

He said, “Remembrance of death does not drain life. It is a reminder that life is not a dress rehearsal: or rather that is a dress rehearsal, and our performance in this rehearsal determines what we will meet the Resurrection having rehearsed.

“With death comes a realization of, ‘I shall not pass this way again.’

“Such death as we have gives an eternal significance to life in its importance. For you know that all you in the Church Militant stand in something like an arena before God and His Christ, before all the saints and angels and even devils and the Devil himself, as God’s champions summoned to justify God as St. Job the Much-Suffering and others justify God. And whatever triumph you have is Christ’s triumph in you.

“Don’t you know that the saints who have run the race and are adorned with an imperishable and incorruptible crown stand all about you, the Church Triumphant cheering on the Church Militant until every last member has crossed the finish line in triumph?

“Don’t you know that every saint and angel, the Mother of God and Christ enthroned on high, all cheer each and every one of you who are still running the race?

“The times preceding the Second Coming of Christ are not only apocalyptic; they are the very thing which gives the term ‘apocalyptic’ its meaning in your day. And there are trials and tribulations which perhaps will happen in ages later on, and perhaps may already have begun. But in the end Christ will triumph, and all alike who are faithful. And if you are alive for the Second Coming of Christ, or if not, God has provided and will provide a way for thee. Remain faithful, and remember, ‘The righteous will live by his faith.'”

I said, “I should where God will lead me. I can guess promises of good, but I am happier at least leaving a vessel open for God to fill.”

The Saint’s face began to glow, and he said, “In my day, I made a claim you may have met in the Reformers, that the age of miracles had passed: in blunt terms, ‘God wrote the book and retired.’ So I called ‘opening the eyes of the blind’ to be cleansing eyes from lust, which was a fair claim in any case, and particular if there are no more miracles. You, it seems, are in another age of miracles, or perhaps the age of miracles has never stopped from before the Nativity of Christ, but has merely hid from time to time. You know that you are not the Orthodox Church’s fourth Theologian, but you have already known some beginnings of theology beyond the printed page, and have seen miracles in your earthly pilgrimage such as I have not. I perhaps engaged in rhetorical discourse about God, and never on earth saw the Uncreated Light. You have seen icons like me and you have also seen a photograph from inside an altar, where paten and chalice glowed purest white. Unlike me, you have been anointed with more than one miraculous oil, dear Christos…”

Then he bowed deeply, and prostrated himself before me, and his face glowed brightly, brightly, ten thousand times brighter than the sun and yet did not hurt my mortal eyes, and he asked me, “Friend, why do you ask the future? It is wonderful.”

Then there was a scintillating flash of light that was beyond intense, and the Saint was gone.

I wept until I realized that I was the happiest I had been in my life.

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