OK, so I’m a dwarf standing on giants’ shoulders, but…
A life’s work between two covers… er, almost a dozen pairs of covers with four to six hundred pages in between… that could nicely adorn about two feet of space on your bookshelf… a little smaller in size than the complete Calvin and Hobbes…
“Must… fight… temptation…. to read… brilliant and interesting stuff from C.J.S. Hayward…. until…. after… work!”
If you don’t know me, my name is Christos Jonathan Seth Hayward, which I usually abbreviate “C.J.S. Hayward.”
But my name has to my surprise trilettered on Facebook to “CSH,” for “C.S. Hayward”. As in, the natural successor to C.S. Lewis. I take that as a big compliment.
I’m an Eastern Orthodox author, who grew up reading C.S. Lewis, and has read almost everything he wrote, including some of those reviewed in C.S. Lewis: The Neglected Works, but have written many different things in many styles. Readers have written things about parts of the the colllection like (J. Morovich):
A collection of joyful, challenging, insightful, intelligent, mirthful and jarring essays written by an Eastern Orthodox author who is much too wise for his years.
and (D. Donovan):
Each piece is a delight: partially because each ‘speaks’ using a different voice and partly because a diversity of topics and cross-connections between theology and everyday living makes the entire collection a delight to read, packed with unexpected twists, turns, and everyday challenges.
And all this for some of this collection.
These pieces are a joy to read, and a gateway to help you enter a larger world, and open up doors that you never dreamed were there to open. Want to really see how “There are more things in Heaven and earth than are dreamed of in your philosophy?” Read these.
The one single work I would recommend most by far, and has been strongly recommended by others, is The Consolation of Theology. It is based on a classic The Consolation of Philosophy, and it is meant to give consolation, joy, strength, insights and things that are beyond mere insight. In a pandemic, a collapsing economy, and times when grandmas are buying shotguns, and perhaps other things in the pipeline, happiness is possible, in our reach, and it is real.
My story includes Protestant origins and a progressive discovery of Orthodox Christianity. Because this is a collection of the Good, the Bad, and the Ugly, I have set the works I would particularly recommend in bold in the Table of Contents.
I’ve also dropped the specified price per volume from $29.99 to $19.99.
(Please note: In the past, a bug prevented an avid reader furious he couldn’t read more than the first half of the Kindle edition. The Kindle edition has one review at one star, from someone who read the first half of the book and was infuriated he couldn’t read further. I’ve since fixed that bug, but the review is live and probably deterring people from purchasing. I can and do write well-received titles.)
I’d also like to make available downloads for cheap or for free, but I have a reason for posting this now. I want to keep my website, which has been online since the end of the 20th century, alive for however long I really can, but there are some things I can’t control and I am getting ready, I hope, to visit a monastery. What comes of that I don’t know, but I’d really like for you to own my books in paper. And I’m not sure how long it will be until Amazon makes a decision that will render my works no longer available. However, as a complement to the availability of paper books, I have available:
(One note:) I had hoped to make a free download available in Kindle and ePub, as well as an option of spending a few dollars on Amazon. However, one of the latest additions reads:
How do I love thee?
Let me count the ways. integer overflow error at 0x0
And when I tried to convert the text to an ePub to distribute freely, the conversion software errored out saying it had reached maximum recursion depth.
Truth to tell, I’ve always had something of a soft spot for the Archbishop. He’s liberally daffy but more amusingly candid than most of that persuasion. Of course he has a very high opinion of himself, but he’s never tried to hide it. I particularly liked his public statement that he would have made a great Bishop of Salzburg in the time of Mozart but ended up as Bishop of Milwaukee in the time of rock and roll. There’s something perversely refreshing about a bishop who doesn’t mind saying that he’s too good for the people he’s called to serve.
If I had been meant to live in Salzburg at Mozart’s time, God would have done that. If I had been meant to live in the Middle Ages, in the desire that underpinned my second novel, God would have done that. And if I if I had been made to live in the age of many Church Fathers, God would have done that too. As it is, God’s providence has placed me here and now… and God may make of me a Church Father anyway, without a time machine. To nostalgic Romans, it may be a sadness that the door to the Middle Ages is closed, but to Orthodox living at the corner of east and now, the door to being patristic remains ever open, and I may die (or be subtilized by the returning Christ) a Church Father anyway. As things are, God has given me a whole lot of being in the right place in the right time, and put me in the days of… C.J.S. Hayward! I got onto the web by accident (or rather by providence that I did not see as significant) and I have multiple major websites and a big bookshelf on Amazon.
As I write, incidentally, the majority of U.S. flags I’ve seen are black and white with a strip of color, the old “Don’t tread on me” rattlesnake flag is seen not infrequently, and when I popped in to LinkedIn turned up a friend reflecting on a news item that grandmas are buying shotguns. I did not expect that, but I am not in the least surprised.
And one other thing: I can’t meaningfully prep apart from measures I have taken that have been unfruitful. I am on maintenance medications, and if I stop taking them, I’ll die within days. And as I write I seem to have COVID.
And in all this, I am grateful. St. John Chrysostom’s final words were, “Glory be to God for all things!” and I echo them. I have food, shelter, clothing, medicine, and really quite a lot of things that I do not need and I am not entitled to. I only need to be faithful today with what I have today. God will bring tomorrow, and not knowing what tomorrow may bring i s much less important if you know Who will bring tomorrow.
And my death is, basically, non-negotiable. God, in his great mercy, does not let us know ahead of time when we die, because we would put off repentance and be incorrigible sinners in the hour of death. A few saints know ahead when they will die. They are so secure spiritually that they will not be less faithful for knowing. For the rest of us, it is mercy that we do not know. I could, possibly, die within days. I could for that matter die sooner: when I got my first COVID injection, a blood clot formed in my leg and dislodged to make trouble in my lungs, and the doctor said I was lucky I got to the hospital when I did, because it could have killed me. I think COVID injections are the greatest breakthrough in human health since DDT, but I digress. I could die an old man, like my grandfather who lived to be 95. I could live to see the returning Christ. And which of these, or other possibilities, hold, is not my concern. Each day has enough trouble of its own—and I have found solving a life’s problems on a day’s resources to be an entirely preventable ticket to despair.
Some people think that this life is only a preparatory life and is therefore unimportant St. Nikolai, in Prayers by the Lake, talked (I forget exactly where) about how birth and death are only an inch apart, and the ticker tape goes on forever.
This makes what we choose in this life incredibly important. We can only “save for retirement” between birth and death. We can only repent between birth and death. After death, improving the lot we have eternally chosen in this life will be impossible. I wish to live in repentance for the rest of my life, but I have not gotten to monasticism yet, but if death cuts short my attempts, that matters less than you might think. God treats an active intent as if the person had done what is intended; I do not see I can rightly stop seeking monastic repentance, but if I am faithful and fail, I am in the same position as martyrs said to be “baptized in their own blood” because they were martyred before they could even reach baptism.
And, to borrow from a childhood favorite, A Wind in the Door (my esteem is much less for it now), the heroine “felt as though fingers were gentle fingers pushing her down,” I sought to stay when I visited Mount Athos and was told that the conditions for being made a saint are in America, and implicitly reminded that monastic “white martyrdom” is an artificial surrogate to the “red martyrdom” of the Church in a hostile world.
I would like to quote a unicorn in C.S. Lewis, The Last Battle, though I’m not sure it applies to our world:
He said that the Sons and Daughters of Adam and Eve were brought out of their own strange world only at times Narnia was upset, but she mustn’t think that things were always like that. In between their visits there were hundreds and thousands of years when peaceful king followed peaceful king till you could hardly remember their names or count their numbers, and there was really hardly anything to put in the History Books.
As to the question of why God did not create Narnia and bring me to it, I reply that every excellence is incomparably excelled in what “eye has not seen, ear has not heard, nor any heart imagined what God has prepared for those who love him.” I can’t get to a real Narnia, but I’m trying to get to a real “better than Narnia,” a “better than Narnia that begins on earth, as I discuss in A Pilgrimage from Narnia:
A Pilgrimage from Narnia
Wardrobe of fur coats and fir trees:
Sword and armor, castle and throne,
Talking beast and Cair Paravel:
From there began a journey,
From thence began a trek, Further up and further in!
A journey of the heart, barely begun,
Anointed with chrism, like as prophet, priest, king,
A slow road of pain and loss,
Giving up straw to receive gold: Further up and further in!
Lord Jesus Christ, have mercy on me, a sinner,
Silence without, building silence within:
The prayer of the mind in the heart,
Prayer without mind’s images and eye before holy icons,
A simple Way, a life’s work of simplicity, Further up and further in!
A camel may pass through the eye of a needle,
Only by shedding every possession and kneeling humbly,
Book-learning and technological power as well as possessions,
Prestige and things that are yours— Even all that goes without saying:
To grow in this world one becomes more and more;
To grow in the Way one becomes less and less: Further up and further in!
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:
The chief end of mankind,
Is to glorify God and become him forever.
The mysticism in the ordinary,
Not some faroff exotic place,
But here and now,
Living where God has placed us,
Lifting where we are up into Heaven:
Paradise is wherever holy men are found.
Escape is not possible:
Yet escape is not needed,
But our active engagement with the here and now,
And in this here and now we move, Further up and further in!
And for our world, I would quote C.S. Lewis in saying that “humanity has always been on a precipice.” Such study as I have had of Byzantine history leads me not to wonder that Constantinople fell, but that over a millennium after Constantine, after many times the Empire should have resolved, it took modern cannons to break through Constantinople’s walls and subdue the great city. “Humanity has always been on a precipice”–and it seems to be increasingly more of a precipice.
It is believed by some Orthodox that Hinduism has room for the demonic and OrthoChristian.com describes Orthodox mission in India as “Perpetual Embers,” but do not speak ill to a Hindu of Krishna and the milk-maids. However, it is not provocative to call Kali demonic: a goddess of death who wears a necklace of skulls and bestows madness as her special blessing. Or at least I don’t see why it need offend a Hindu.
I have what I would call an “unintendedly kept loan” in that I was loaned a copy of the Bhagavad-Gita (“Song of God”) by an Indian woman, and then lost all contact and don’t see how to return it. Nor was the loan small; the Bhagavad-Gita was accompanied by commentary, as is Hindu tradition to unpack their greatest classic, in a beautiful two-volume boxed set. And the front matter talked about our being in the “Kali-yuga,” or age of Kali. I don’t know or understand what exactly a Hindu would mean by the Kali-yuga, but I can take a guess. And I have had some contact with the movement called “Traditionalists,” which find certain underlying themes in many world religions that are threatened in the modern way of life and are sympathetic to Hindus who would see a Kali-yuga:
There is a singularity which has developed over past centuries, was present in decisive breaks made in the scientific revolution that paved the way to hard science as we know it, and has been unfolding and accelerating, and now crassly has vomited TV’s and cellphones on Africa, the poorest continent. One obvious question is, “Do you mean the Book of Revelation?” and my answer is an emphatic “Yes… and No…” There are certain things which I believe we have been told will pass as Revelation is fulfilled. These include great tribulation, the coming of the Antichrist, and the return of Christ in glory to judge the living and the dead, and the glorious resurrection. But trying to pin down Biblical prophecy down in detail is essentially an attempt to get a crystal clear view into deep waters that are impregnably and unfathomably murky. Don’t, at least not before the prophecies have been fulfilled.
However, while I have extreme suspicion for detailed point-for-point pinpointing the events in Revelation, I think it is a much more possible and profitable measure to study the singularity we are in as a singularity, a point I explore with some video in Revelation and Our Singularity.
A student of World War II may be able to pinpoint a linchpin in German manufacturing. There was a single point of failure in a ball bearing factory. If that factory had been taken out, it would all but destroyed Nazi Germany’s capability to produce cars, trucks, tanks, and airplanes. Now let me ask: where is the linchpin in our technological society? Trick question! There are so many that no one knows how many there are. One of the most Luddite statements I’ve read is from a computer programmer: “If builders built buildings the way computer programmers write programs, the first woodpecker that came along would destroy civilization.”
At Honey Rock, there was a delightful place called “the Web” that used World War II cargo netting to make a great amusement for kids. It, after several decades, fell beyond safe use, and the camp’s people tried hard to find replacements. There were none to be found, came the conclusion from their research. Furthermore, it is now a respectable number of decades since technological museum curators have computer media that they believe to likely be intact but which they have no idea how to interpret. Cryptanalysis can break all sorts of very well-engineered codes. However, storage media produced with neither the desire nor attempt towards secrecy cannot straightforwardly read media that was intended to be straightforward to read.
To put things in miniature, like almost any at least half-serious website I have switched from sending unencrypted HTTP to confidential HTTPS. This was a right decision, I believe. However, to do that I need to get a stream of certificates, and if someone by any means shut down my ability to obtain certificates, my website would practically be dead in the water. Search engines would now be linking to security error pages; even bookmarks wouldn’t work. I might be able to get the word out that my website was served via HTTP, if I wasn’t blocked from social media by that time, but my use of the recommended practice of serving webpages confidentially via HTTPS introduces one more single point of failure. (That’s why I’m revamping and roughly doubling my “Complete Works” collections in paperback. Amazon believes it has a total right to delete anything from a Kindle any time.) We are going from fragile to more and more and more fragile, to an effect like that in The Damned Backswing.
In a homily a few weeks back, my priest said,
Let us go to the Egyptian desert, and overhear a conversation taking place between a group of monks led by Abba Iscariot. This took place in the third century and the conversation went like this.
Abba Iscariot was asked, “What have we done in our life?”
The Abba replied, “We have done half of what our fathers did.”
When asked, “What will the ones who come after us do?”
The Abba replied, “They are doing the half of what we are doing now.”
And to the question, “What will the Christians of the last days do?”
He replied, “They will not be able to do any spiritual exploits, but those who keep the faith, they will be glorified more than our fathers who raised the dead.
We live in an exciting time.
My spiritual director said, “We think we are not on Plan A any more, not on Plan B, not on Plan C, and so on down the alphabet, but God is always on Plan A.
Then I was hit from all sides, from family at home and slapped down at church, including being informed my heirarch Archbishop PETER had spoken with many Orthodox doctors and chose to be publicly vaccinated. I wrote and then took down, in the interest of not becoming heretical, one post critical of Archbishop PETER when my spiritual father helped me to see that if I was not in formal dissent, getting awfully close. And as I was reminded in Lenten reading, it is not helpful to criticize one’s spiritual authorities: not a monastic priest, not a spiritual father, and all the more not the bishop I answer to in the end. I asked, and received, a blessing to receive vaccination from my spiritual father.
As the time approached, I was aware of unending doubt about my rightness to receive a vaccine, and Rom 14.23). I do not want to give the debate in that passage in cultural context, but after having seen my Archbishop to whom I answer set an example of receiving the vaccine, and receiving a blessing and assurances from my spiritual father to receive the vaccine personally, I still had constant, nagging doubts about whether I should receive the vaccine, and that Biblical discussion was at the forefront of my mind, along with a thought about stopping COVID being justification to make an exception. I claim no confused ideas about the Biblical principle, nor any sense of mixed messages from my conscience, nor anything else of that sort. And I furthermore would point out that my spiritual father is big on listening to that inner voice; he has never to my knowledge put me in a position previously of choosing between obeying that still, small voice and obeying him—and while Orthodox spiritual direction usually requires obedience, he has been clear, when I asked a blessing to have my confessions heard by cathedral clergy, that this is not full monastic spiritual direction and that I do not owe him monastic-style obedience. He allowed me to choose freely whether I wanted to receive the vaccine, so I cannot blame him for how I exercised my freedom. (I see very little mitigating factors once I recognized consciously that something was wrong.)
I sinned by taking the first dose of a vaccine, when my conscience was not in a state where I could legitimately take the vaccine. I do not here make any evaluation of the vaccines in general or specific people; I mentally asked, “What could go wrong?”
I don’t know all of what could have gone wrong. What I did realize after paying the price for drinking a sugary drink two weeks later was that when I received the vaccine, I was told at the top of an information sheet that if certain vaguely COVID-like symptoms if they lasted for longer than 72 hours, and it was two weeks later and I was ignoring significant and ongoing COVID-like symptoms, including muscle pains, headache, nausea, and by the way the swelling at the injection site is still visible. And (as of two and a half weeks later) they weren’t going away. I received, in the language of Romans 1, received in my person a due penalty for my error.
At about two weeks, my conscience was overwhelmingly strong that I should cancel my second dose. It was getting stronger and stronger, and then by chance I read a friend’s comment in a paper and while he is not a religious authority I answer to, unexpected words brought my struggle against my conscience to the forefront of my attention. I canceled it and haven’t had any social consequences yet. But my doctor’s office gave what I regard as at best excusable advice that I go ahead with the second dose as originally planned. The people giving the vaccines warn people not to have a vaccine within 14 days of receiving any other vaccine or any COVID. My primary told me to go right ahead and receive the vaccine in a few days even when I had significant and ongoing COVID symptoms that prompted her office to ask me to take a COVID test before coming in to the office.
I’ve been in a mind fog. I don’t know if the COVID symptoms are permanent; they do seem to be lasting just a little long even by the standards of a real, honest, legitimate COVID infection, let alone reasonable aftereffects for a vaccine. And tomorrow’s concerns are not my concern today; tomorrow’s concerns will be my concerns when tomorrow comes.
The adverse reactions are only part of the picture of why I am repenting; I ignored something very clear and mentally asked, “What could go wrong?” and I believe both that God is just to allow me to experience COVID symptoms now, and that ignoring conscience or clear thinking and asking, “What could go wrong?” (in other words, asking in my heart “But what could possibly go wrong?” has historically been a dangerous position for me to be in spiritually.
However, while I absolutely cannot judge Archbishop PETER for his research, actions, or conclusions, repentance of my own actions is in my heart.
I, Christos Hayward, publicly repent of receiving the first dose of a vaccination.
Epilogue, July 9 2021
I am, by the grace of and generosity of God, my archbishop and his school, a seminary student.
The seminary has assigned some texts to read, and the hardest had been about, for instance, Old Believer and Old Calendarist schisms. The canonical Orthodox authority who in large measure pushed Old Believers into schism was being an incredible jerk towards people who were trying to mind their own business. The canonical Orthodox authority who led people to become Old Calendarists was a Freemason, among other disqualifications, and was something like the Messianic fantasy of a PC-USA radical in the office of an Orthodox bishop. In these and I believe other meetings, I was left with a terrible sense that I would have really liked to sit down for a meal with the non-canonicals (one high-ranking non-canonical bishop radiated the Uncreated Light from his prison cell), while the canonical figures, not so much. (Or to be less diplomatic about it, they mostly left me wanting to puke.)
The USA’s Assembly of (Orthodox) Bishops, I have been told, has come out presenting the somewhat bloodstained COVID vaccines as desirable, definitely permitted and encouraged by example even if there has not been a strict requirement made. And… I am willing to see a decision like the OCA decision described in Contraception, Orthodoxy, and Spin Doctoring where a jurisdiction advocated and allowed a practice St. John Chrysostom bluntly called “worse than murder” and tried to explain his horror about it. I have been asked if I had a heirarch’s blessing to write that. I’m willing to hold a position, if it comes to that, that I do not share with my bishop and perhaps not anyone in the Assembly.
I have told my spiritual director that if it comes to a choice between not receiving any further vaccination and being admitted to housing, I am willing to go homeless. However, I am not willing to go non-canonical. Never mind if I believe COVID injections are the greatest breakthrough in human health since DDT. If I have to choose between remaining not fully vaccinated and remaining canonical, I will take as many injections as are demanded of me rather than forfeit my status as a canonical Orthodox Christian.
(Also, as far as vaccine complications, I had a blood clot from my leg migrate to my lung. The ER doctor said I was lucky to get to the hospital before it killed me.)
This piece arose from a conversation with a fairly bright friend I had where I realized I had been putting important points of data out but not explaining or clarifying very well how they were connected, assuming connections were obvious when they weren’t. This piece is not intended to add anything new to my portfolio of documents, but to explain and/or re-explain with more “connective tissue” where the reader will be told how they fit together.
Clearing away one distraction
The effort to go virtual made more painfully apparent the resource disparities affecting the underprivileged. I acknowledge such, but my point has nothing really to do with that. No objections to such discussion, but I am not attempting such a discussion here. I am discussing something else.
An example of a gap
To illustrate the kind of gap I am talking about, I would like to look at Bridge to Terebithia, which is partly driven by a cultural gap between a poor farmboy and an urban gal whom the author marks as being Privileged with a capital ℙ. It’s not just that, as the Wikipedia article points out, that her family is the one family in town where “Money is not the issue.” Her family does not own a television, a point which prompted the farmboy to assume her family is too poor to own a television. Other markers where the author attaches a bold-font label of “Privileged” are that she does not know the Easter story, but listens to it with some wonder and says it’s like the story of Socrates’s trial and death, or Aslan in the Chronicles of Narnia.
The story is largely a story of cross-cultural encounter, and it is so no less because the two central characters are both U.S. citizens, both white, of the same age, and for that matter are both can run. The privilege is not just that the girl’s parents are wealthy and purchase a rural house to take a break and re-evaluate their priorities. Not owning a television is a major marker of the girl’s Privileged family, and I will consider that very important in the points that follow. But my other major reason for presenting this, besides my wanting to underscore that the girl’s family Does Not Own a Television, is that studying and exploring a gap across what really amounts to culture is a large portion of what drives this story and makes this Newberry Award winner interesting.
Gaps like these, in my opinion, are well worth paying attention to, and it is my intent in this post to understand a few gaps and reap something very worthwhile from minding the gaps.
Why I disagree with “In the future, we’ll all be Harry Potter”
By saying that we’ll one day be like Harry Potter, I don’t mean that we’ll fly around on broomsticks or play three-dimensional ballgames (though virtual reality will let enthusiasts play Quidditch matches). What I do mean is that we’re about to experience a world where spirit inhabits formerly inanimate objects.
Much of the Harry Potter books’ charm comes from the quirky magic objects that surround Harry and his friends. Rather than being solid and static, these objects embody initiative and activity. This is precisely the shift we’ll experience as computational power moves beyond the desktop into everyday objects.
I do not contest Jakob Nielsen’s assertion that in the future we will have technology that sounds astounding by today’s standards. That much is indisputable. However, I strongly dispute the implication that to people living in that reality, it will be a world of wonder, or a world that we could wish were real to us, the way Harry Potter fans wish on some level they could live at Hogwarts.
I wish to assert, unfold, and unpack that however much some technologies may initially wow people who don’t have them, the future is this shimmering, desirable place the way Harry Potter’s Hogwarts is a place people so much wish that they could be their real world.
A meme about a gap: Old Economy Steve
There is a group of memes that rub in the smiling, pimply white face of some poor guy’s high school yearbook photo with a generic, mid-70’s hairstyle. They spitefully rub things in about a clueless, out-of-touch Old Economy Steve, and rub in that he is specifically clueless about the gap separating young people from himself:
Goes to law school.
Pays student loans with first paycheck.
Brought a house in his 20’s with a 9 to 5 job that didn’t require a bachelor’s degree.
“Kids these days have it easy.”
“When I was in college my summer job paid the tuition.”
Tuition was $400.
Pays into Social Security.
Becomes homeowner at 22.
Tells son’s generation it’s lucky because it can afford $200 smartphones.
Said, “Too many C____s, not enough I____s.”
Middle manages minimum wage employees.
“At my first job I only made $15k a year.”
In 1979 that was the equivalent of $47k.
Got my dream job,
By answering a classified ad.
“Why don’t you call and ask if they’re hiring?”
Hasn’t been on a job hunt since 1982.
“I worked all summer to buy a car.”
Grows up in one of the world’s best economies.
Creates the worst global economy the world has ever seen.
(“And all this before COVID,” one might add!)
Now I would like to ask you to keep one eye on what Old Economy Steve doesn’t get about our economy today, and watch a series of famous 1993 ad campaign run by AT&✁✆✇.*T.
In all or almost all of these things, we have pretty much what the advertisement stated, or something that makes said prediction simply obsolete. I admit readily that electronic toll collection is far more convenient than keeping track of various denominations of coins and stopping at a tollbooth and trying to throw the coins into one of those funnels, and the demolition derby to get back on to the regular highway. For that matter I see our toll collection as more convenient than what the commercial promises: we don’t even need to swipe a credit card through a reader to pay a toll; we just drive through at full speed and are charged the toll…
…but the actor in the ad displays an almost sexual thrill at being able to pay a toll while driving at full speed, and whatever the experience is like for us to whom it is an everyday activity, our experience is hardly an orgasm.
What we have now is simply not Old Economy Steve’s economy with draining charming and wonderful phones tacked on. And this has something to do with why I believe technology is part of our poverty.
Here and now, I submit, we are already living “In the future, we’ll all be Harry Potter.” The clarification on Jakob Nielsen’s part of “By saying that we’ll one day be like Harry Potter, I don’t mean that we’ll fly around on broomsticks or play three-dimensional ballgames” is already obsolete: we have flying motorcycles and with some basic Internet of Things features we could make three-dimensional ballgames no more dangerous than Harry Potter’s Quidditch. And it is probably child’s play, for initiates, to print an ornamental level of broomstick-themed decoration, even though a flying motorcycle may still look like a flying motorcycle:
“In the future we’ll all be Harry Potter” and “YOU WILL and the company that will bring it to you is AT&✁✆✇.*T” meet together. The prediction that we will carry our medical records in our wallets is obsolete because we have Internet-enabled health records. It is beside the point that a credit card sized device can carry our medical records. It is also obsolete to predict that in the future we will be able to get custom concert tickets from an ATM. We can buy tickets, pick seats, and show a QR code on our smartphones. And there is something quaint about the image of an enchanted mother giving best wishes to a baby through video phone booths; we can Zoom chat with laptops and mobile devices but some of us find mandatory Zoom chats depressing next to conversing face-to-face.
All this said, we ain’t in Old Economy Steve’s economy any more, and technology is part of our poverty.
In one post to a friend, I wrote,
Have you ever drained yourself by compulsively checking your phone easily a hundred times a day?
Have you ever had several Big Brothers know your every every step, every heartbeat?
Have you ever had every keystroke you’ve ever typed be recorded and available to use against you for all your remaining life?
Have you ever met people from the last generation that remembers what life was like before the world went digital?
and AT&T ain’t the only company that will bring it to you!
Conclusion: My own privilege
Having discussed how we have at least somewhat “Harry Potter”-like technologies, but we ain’t enjoying Old Economy Steve’s “Hasn’t applied for a job since Jimmy Carter—’You need to hit the bricks to find work. That’s what I did.'” living conditions any more, I would like to add an additional note, and tie in something from the beginning of this article, the Privileged girl in Bridge to Terebinthia.
I am in at least one privileged position comparable to the girl whose family doesn’t have a television.
I own a cellphone, and it doesn’t run my life.
(One I purchased a couple of years ago, used.)
I used to get sucked into social media, but have backed away to 5-10 minutes’ social media interaction per month, generally to announce something.
I read (among others) Jean-Claude Larchet’s The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul, and realized I was compulsively checking email and checking my phone a hundred times per day. I now check email often just once or twice a day, not compulsively. I also don’t really check my cellphone. I’ve turned off almost all notifications that I can. I still use my phone, for instance for GPS navigation, but on an opt-in basis. I try to limit what is initiated by my phone, and avoid what I have elsewhere called an intravenous drip of noise like the plague.
I’ve seen a very frequent Twitter poster ask, “Is there anywhere in the world that does not have Internet?” and in one sense the answer is almost a complete “No:” every continent, including the poorest continent of Africa, has expensive phones as common possessions.” But in another sense, the answer is, “It’s right under your nose. But don’t go to buy airfare. Read a couple of books, and make some lifestyle changes, and in an older word, repent.”
I would ask the reader to buy two books: The New Media Epidemic and my own The Luddite’s Guide to Technology. Please consider buying both of them in paper (“kids-go-ask-your-grandparents”), and if you buy just one, buy the first. I’ve found that it is possible to have an oasis or at least a relative oasis. It is not entirely easy, and it is even less obvious, but it exists for real. The New Media Epidemic also covers, as I do not, clinics and programs that exist for smartphone / internet addiction. (This is also somewhere a good Orthodox priest can help.)
I have other privileges besides having taken charge, at least mostly, of my cellphone and internet usage. I’m really book-smart, and I can’t simply give that to you, though I can write brainbuilding materials. I am also, in some circles, a famous author, or at least I’ve been told my name has trilettered on Facebook to “CSH,” i.e. “C.S. Hayward,” along the lines of “C.S. Lewis,” and even a scathing personal attack mentions that I am well-known among conservative converts to Orthodoxy. Despite all this Amazon has ways of interpreting its contracts so my income from Kindle books is a total of about $10 to $20 per month (I think I earn more if you buy one of the paperbacks from my bookshelf (or the one hardcover worth mentioning, but I’m not clear my income from Amazon will break three figures monthly, as it did before Amazon reinterpreted its contracts). I have, in God’s Providence, everything I need; I am retired on disability, and it is not uncommon for me to receive some boost on top of that. I really try to pray “Give us today our daily bread,” and beyond that cast my cares upon the Lord and upon a favorite saint, St. Philaret the Merciful, whose life is a testimony to everything the Sermon on the Mount says about treasures in Heaven and proper use of wealth.
And the Sermon on the Mount, with its teachings on wealth, is the true Oasis amidst a parched technoscape. Almost everything else that is good to be had is first drunk from that Fountainhead.
“If you keep your guitar in the case and get it out before you play it and put it away afterwards, you’ll spend less time playing your guitar.”
This advice was mentioned in reference to another Internet addiction, but I recently leveled up about not having my phone control my life.
I carry my phone turned off completely. Not sleeping and ready for action when I hit the sleep/wake button. Off.Completely. As off as I can do.
If I have a legitimate justification to use it, I turn it on for long enough to do whatever I need to do, and then I immediately turn it all the way off. It’s wonderfully inconvenient, and it lets me keep my phone with me as much as I want, have it available, but then be in a place in the world that does not have convenient, non-stop Internet access. And I can get there without needing to shell out for an expensive plane ticket to some faroff forgotten world, or for that matter shell out any money for anything at all.
Extra credit for fuller benefit: Don’t piggyback multiple activities at a time. If you use your phone to do GPS navigation, and realize you need to send a text, turn your phone off completely, when you arrive at your destination, then turn it on again, then send the text, then turn it off again completely, and you’re off!
And while you’re at it, upgrade to a watch that cannot be controlled by the government or hacked into by faceless intruders from across the world, perhaps the watch you had before getting a smartwatch—ine is a Casio Men’s Pathfinder Casual Watch PRW2500T-7CR Titanium. (Though I felt very small and shamed when I saw a doctor wearing a cheap $5 digital watch with no special features.)
[With apologies to St. Seraphim, and I really hope my adaptation doesn’t come across as comparing myself to a great saint I am deeply indebted to!]
To Your Brilliance, and you know who you are:
On the topic of worry, Your Brilliance said that I was a monk and therefore not subject to worry, but you, not being a monk, have worries. And I, poor not-even-a-novice Christos, wish to open your eyes to something. I, poor Christos, have nothing that is not an open door for you.
Where to begin?
One start might begin with commercials to stimulate covetousness back in 1993:
Some of the technologies in the “YOU WILL” commercials are already obsolete; we don’t need to get tickets from an ATM because we can do that with a phone in our pockets, and we don’t need to carry our medical records in our pockets because the electronic storage of records obviates the need to carry a physical device so doctors can have your records.
But in retrospect, the following “anti-commercial” could be added:
Have you ever drained yourself by compulsively checking your phone easily a hundred times a day?
Have you ever had several Big Brothers know your every every step, every heartbeat?
Have you ever had every keystroke you’ve ever typed be recorded and available to use against you for all your remaining life?
Have you ever met people from the last generation that remembers what life was like before the world went digital?
and AT&T ain’t the only company that will bring it to you!
No technology is permanently exotic. It may be the case that Jakob Nielsen said, “In the future, we’ll all be Harry Potter,” meaning we will all have gadgets that do super things. It did not, of course, mean that we will be playing Quidditch—a dated remark, given that we now have flying motorcycles:
It might be deadly difficult to use them to try and play Quidditch, or perhaps some Internet of Things technology could make such Quidditch playing no more dangerous than in J.K. Rowling’s imagination, but that important safety caveat does not change the fact that we can do things Nielsen didn’t imagine… but still, no technology is permanently exotic, and none of these technologies really change the poverty that “Old Economy Steve” was privileged not to even need to fathom:
And the picture is false if it is assumed that “YOU WILL” is simply Old Economy Steve’s vibrant economy with electronic tolling and other such things tacked on.
Telling of a story
There was one story poor Christos thought to write, but it has some things intended at surface level that apparently are not at surface level. Hysterical Fiction: A Medievalist Jibe at Disney Princess Videos was intended to be an obvious inversion of a bad habit in fantasy and historical fiction that has at least one postmodern wearing armor. The reading experience is like what it is like for an American to travel to England, enter a shop, and be greeted with the same accent as back home. However, very few people got it, so poor not-even-a-novice Christos would rather tell of a story than tell the imagined story itself.
The story would be set in what is treated as a dark science fiction world, and presents the shock of seeing how things really are, that we have pretty much everything promised in the “YOU WILL” commercials, if perhaps not the Old Economy Steve assumptions about basic wealth.
But amidst this darkness is something important, a light that shines in many places. It has been said that Paradise is simply where the saints are, and the well-worth-reading story of Fr Arseny: Priest, Prisoner, Spiritual Father tells of a priest who carries Paradise with himself, even in a concentration camp! And the real core of the story I have wanted to tell is “Guilty as charged” for every element of dark science fiction dystopic reality, but that is really much less significant than a character of light who shines in even the deepest darkness. The Light shines in the darkness, and the darkness never gets it.
Peter Kreeft said that the chief advantage of wealth is that it does not make you happy. If you are poor, perhaps perennially struggling to make ends meet, it may be a difficult temptation to resist to think that if you had money, all your problems would go away. Being wealthy clips the wings of that illusion, and our science-fictiony present clips somewhat the wings of the illusion that life would be great if we could send a fax from the beach. Windows Mobile was advertised under the rubric of “When, why, where, and how you want to work,” when it should be, “You will never be free from the shackles of your job.”
“Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in Heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
“Therefore I say unto you, Do not worry about your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than food, and the body than garments? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Do you think you can add one single hour to your life by worrying? You might as well try to worry yourself into being a foot taller!
“And why do you worry for garments? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, Even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
“Therefore do not worry, saying, ‘What shall we eat?’ or, ‘What shall we drink?’ or, ‘Wherewithal shall we be clothed?’ (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the Kingdom of God, and His righteousness; and all these things shall be added unto you. Do not worry about the morrow: for the morrow has enough worries of its own. Sufficient unto the day is the evil thereof.
“If thine eye be single:” a reading of this verse in translations often has the word “healthy” or “sound,” and those readings are true. However, in the middle of a real sandwich of teaching about storing up treasures in Heaven and earth, “single” is singularly appropriate. Its meaning is cut from the same cloth as the warning, “Ye cannot serve God and mammon.” A “single” eye is one that is undivided, that does not multitask, that as an old hymn says,
Keep your eyes on Jesus,
Look full in His wonderful face,
And the things of this world will grow strangely dim,
In the light of his glory and grace.
What poor Christos has, and this is something monastic aspirants should aspire to, but not anything should be a “greater monasticism” monopoly, is not in any sense being better at planning; it may mean in fact being worse at planning. All of poor, not-even-a-novice Christos’s lessons about worrying have not been being better at planning for the future; experience is that trying to solve a life’s problems on a day’s resources opens the door to despair. What is needed is not greater planning but greater focus on today, and allowing tomorrow to worry for itself. “Each day has enough trouble of its own” is very practical advice. Poor Christos is no better at solving all problems in a day than Your Brilliance; poor Christos is just a little bit better at letting go and trusting in Divine Providence.
That Providence orders the Dance. Blessed Augustine said that if a master sends two slaves along paths that will cross, their meeting is a coincidence from the slaves’ perspective but intended by the master as planned. One thing we find in escaping the Hell of self is that that is how God opens our eyes to a broader world.
And really, refraining from worry is the outer layer where there are many layers underneath. People who delve deeper may have no plans; trusting God that if they obey God today, God will plan for them tomorrow. Identity as we understand it today is another treasure on earth we are to let go of, and digging deeper is something of an opposite of magic. I remember as the Hell of self when I had a job and an extended stay hotel room, and I was able to set up technology exactly as my poor self wanted. It might as well have been magic. G.K. Chesterton famously said, “The poet only asks to get his head into the Heavens. The logician tries to get the Heavens into his head, and it is his head that splits.” Magic is an attempt to reduce things to the point that we will have more control, while dancing with the Lord of the Dance opens our hands instead of closing them. C.S. Lewis says that we want God to change our circumstances, where God wants our circumstances to control us. Right now poor less-than-a-novice Christos has been working on the Classic Orthodox Bible and trying to publish it in hardcover with larger text when it is cramped as an Amazon paperback. And I wanted to have it ready for the Sunday of Orthodoxy, but it is not appearing like it will be ready; but there may be something in publishing it the next Sunday, the Sunday of St. Gregory Palamas. All concrete hopes, with an ‘S’ as in ‘Shit’, will be disappointed. Hope proper, Hope in God, will be fulfilled.
TED talks have made a great deal out of the Stoicism that is a secret weapon in the National Handegg League, with observations like “We suffer more in imagination than in reality.” And it is a blinding flash of the obvious that philosophy could make a difference to real people. But what we have here is something more than Stoicism. Stoicism’s strengths are preserved in the Philokalia, and there is more. Stoicism is of some benefit, but it does not tell us to follow the Lord of the Dance. It is worth noting, and practical in benefit, but eclipsed by a living exegesis of the Sermon on the Mount:
Righteous Philaret the Merciful, son of George and Anna, was raised in piety and the fear of God. He lived during the eighth century in the village of Amneia in the Paphlagonian district of Asia Minor. His wife, Theoseba, was from a rich and illustrious family, and they had three children: a son John, and daughters Hypatia and Evanthia.
Philaret was a rich and illustrious dignitary, but he did not hoard his wealth. Knowing that many people suffered from poverty, he remembered the words of the Savior about the dread Last Judgment and about “these least ones” (Mt. 25:40); the the Apostle Paul’s reminder that we will take nothing with us from this world (1 Tim 6:7); and the assertion of King David that the righteous would not be forsaken (Ps 36/37:25). Philaret, whose name means “lover of virtue,” was famed for his love for the poor.
One day Ishmaelites [Arabs] attacked Paphlagonia, devastating the land and plundering the estate of Philaret. There remained only two oxen, a donkey, a cow with her calf, some beehives, and the house. But he also shared them with the poor. His wife reproached him for being heartless and unconcerned for his own family. Mildly, yet firmly he endured the reproaches of his wife and the jeers of his children. “I have hidden away riches and treasure,” he told his family, “so much that it would be enough for you to feed and clothe yourselves, even if you lived a hundred years without working.”
The saint’s gifts always brought good to the recipient. Whoever received anything from him found that the gift would multiply, and that person would become rich. Knowing this, a certain man came to St Philaret asking for a calf so that he could start a herd. The cow missed its calf and began to bellow. Theoseba said to her husband, “You have no pity on us, you merciless man, but don’t you feel sorry for the cow? You have separated her from her calf.” The saint praised his wife, and agreed that it was not right to separate the cow and the calf. Therefore, he called the poor man to whom he had given the calf and told him to take the cow as well.
That year there was a famine, so St Philaret took the donkey and went to borrow six bushels of wheat from a friend of his. When he returned home, a poor man asked him for a little wheat, so he told his wife to give the man a bushel. Theoseba said, “First you must give a bushel to each of us in the family, then you can give away the rest as you choose.” Philaretos then gave the man two bushels of wheat. Theoseba said sarcastically, “Give him half the load so you can share it.” The saint measured out a third bushel and gave it to the man. Then Theoseba said, “Why don’t you give him the bag, too, so he can carry it?” He gave him the bag. The exasperated wife said, “Just to spite me, why not give him all the wheat.” St Philaret did so.
Now the man was unable to lift the six bushels of wheat, so Theoseba told her husband to give him the donkey so he could carry the wheat home. Blessing his wife, Philaret gave the donkey to the man, who went home rejoicing. Theoseba and the children wept because they were hungry.
The Lord rewarded Philaret for his generosity: when the last measure of wheat was given away, a old friend sent him forty bushels. Theoseba kept most of the wheat for herself and the children, and the saint gave away his share to the poor and had nothing left. When his wife and children were eating, he would go to them and they gave him some food. Theoseba grumbled saying, “How long are you going to keep that treasure of yours hidden? Take it out so we can buy food with it.”
During this time the Byzantine empress Irene (797-802) was seeking a bride for her son, the future emperor Constantine Porphyrogenitos (780-797). Therefore, emissaries were sent throughout all the Empire to find a suitable girl, and the envoys came to Amneia.
When Philaret and Theoseba learned that these most illustrious guests were to visit their house, Philaret was very happy, but Theoseba was sad, for they did not have enough food. But Philaret told his wife to light the fire and to decorate their home. Their neighbors, knowing that imperial envoys were expected, brought everything required for a rich feast.
The envoys were impressed by the saint’s daughters and granddaughters. Seeing their beauty, their deportment, their clothing, and their admirable qualities, the envoys agreed that Philaret’ granddaughter, Maria was exactly what they were looking for. This Maria exceeded all her rivals in quality and modesty and indeed became Constantine’s wife, and the emperor rewarded Philaret.
Thus fame and riches returned to Philaret. But just as before, this holy lover of the poor generously distributed alms and provided a feast for the poor. He and his family served them at the meal. Everyone was astonished at his humility and said: “This is a man of God, a true disciple of Christ.”
He ordered a servant to take three bags and fill one with gold, one with silver, and one with copper coins. When a beggar approached, Philaret ordered his servant to bring forth one of the bags, whichever God’s providence would ordain. Then he would reach into the bag and give to each person, as much as God willed.
St Philaret refused to wear fine clothes, nor would he accept any imperial rank. He said it was enough for him to be called the grandfather of the Empress. The saint reached ninety years of age and knew his end was approaching. He went to the Rodolpheia (“The Judgment”) monastery in Constantinople. He gave some gold to the Abbess and asked her to allow him to be buried there, saying that he would depart this life in ten days.
He returned home and became ill. On the tenth day he summoned his family, he exhorted them to imitate his love for the poor if they desired salvation. Then he fell asleep in the Lord. He died in the year 792 and was buried in the Rodolpheia Judgment monastery in Constantinople.
The appearance of a miracle after his death confirmed the sainthood of Righteous Philaret. As they bore the body of the saint to the cemetery, a certain man, possessed by the devil, followed the funeral procession and tried to overturn the coffin. When they reached the grave, the devil threw the man down on the ground and went out of him. Many other miracles and healings also took place at the grave of the saint.
After the death of the righteous Philaret, his wife Theoseba worked at restoring monasteries and churches devastated during a barbarian invasion.
St. Philaret did not just refrain from worry; he played his part in the Great Dance, and God gave him a wonderful story.
As far as all these things that his wife Theoseba could not see, his trust reached the level of, really, an arrogance, the same arrogance whose hymn I wrote:
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.”‘
The Consolation of Theology tells in part the author’s worries and wishing to be in control, and learning something that is the very opposite of what we both reach for.
There was a simple “game” on Macintoshes when poor Christos was in high school, called “Global Thermonuclear War,” with a “Launch” button. Press the button, and all kinds of missiles launch worldwide and destroy the earth. The lesson is articulated in words: “The only way to win the game is not to play at all.” And so it is with worry.
“Do not store up treasures on earth.” The further we grow into this, the more we discover we have treasures on earth to give up… and the more we give them up, the more treasures in Heaven our hands are empty enough to receive.
St. Seraphim had a remarkable dialogue with a pilgrim about the meaning of life, and he said it was one thing: the acquisition of the Holy Spirit. Good works do not reach their full stature unless they are relational, done to connect with God. And really, what greater treasure in Heaven is there to have than the Holy Spirit? The expurgation seems painful, and it is painful, but the pain does not last. Or rather it is transcended, like the saint in the story posited above transcends a dark science fiction dystopia. But there is tremendous freedom in letting go.
God wants to open us up to a larger world. Once poor Christos confessed to not being open to God, and was instead of a usual correction was advised to be mindful of the fact that God and the saints are open to us.
My seminary has Holy Trinity Monastery’s (of what jurisdiction I do not know) Commentary on the Holy Scriptures of the New Testament, five-star-reviewed on Amazon (a lone dissenter gave only four stars), and I decided in prayer to read the commentary on the Book of Revelation, which was translated by Fr. Seraphim and published by his St. Herman of Alaska Brotherhood.
It helped, in part, to help me see why Fr. Seraphim is so respected in some quarters, and it does not strike me, as do other translations from the St. Herman of Alaska Brotherhood, as being laced with an occult dimension or TMI that monks should normally flee from exposing to laity. It was, overall, a good and lucid translation of a classic commentary, but… I’m a little bit “not surprised” that the translation of Vladyka’s commentary on Revelation was the one translation that appears to be Fr. Seraphim’s doing. It has certain fingerprints. And at risk of irony as someone who dipped into the beginning of the commentary and then honed in on Revelation, it might gently be pointed out that Revelation is the one book of the New Testament that is intentionally not read in Orthodox services.
Among the positive points that may be mentioned, in a text that Fr. Seraphim chose to translate and that bears the Brotherhood’s imprint, are that Revelation needs to be interpreted with extreme caution, and that responsible interpretation is layered. For instance, without any pretension of a single, exhaustive exegesis, he notes,
9:7-10 And the shapes of the locusts were like unto horses prepared unto battle; and their faces were as the faces of men. And they had hair as the hair of women, and their teeth were as the teeth of lions. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.
This description of the monstrous locusts causes some commentators to think that these locusts are nothing else than an allegorical description of human passions. Each of such passions, when it reaches a certain limit, has all the signs of these monstrous locusts. In describing the coming day of the Lord, the holy prophet Joel describes also the appearance before it of destroyers who in part remind one of these locusts.
I suppose that by these locusts one should likely understand the evil demons who have prepared themselves for battle with us, and as signs of victory, wear crowns when we submit to them as having received an evil victory through pleasure. The hair of women [in cultures where women covered their hairs, out of modesty—CJSH] testifies of the demons’ love of pleasure and arousal to fornication; the teeth of lions indicate their hardheartedness; their tails, which are likened to those of scorpions indicate the consequences of sins, which produce the death of the soul, for sin, when it is finished, bringeth forth death (Jas 1:15). (St. Andrew, Chapter 26)
But then he goes on:
Contemporary commentators, not without a certain reasonableness, find a kinship of these locusts with airplanes and their bombing attack.
This notes a similarity with admitted caution; Fr. Seraphim’s translation earlier quotes the reference to hail, and earlier says, without such restraint, “Does this not refer to an aerial bombardment with its destructive and incendiary bombs,” and follows with “Some people see also in this frightful mounted army tanks which spurt forth fire.”
What is at issue here? It has been said, “Nothing is as dated as the future.” And the text, should future scholars wish to date it, could date this text fairly closely by what technology it sees and what it has no hint of.
There is a counterbalance to “Nothing is as dated as the future.” Things fade in. Prophecy collapses time without sharply distinguishing similar events that occur at different period, and when oca.org/saints, before the prophecies of St. Nilus, the party that posted St. Nilus’s story wrote:
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.
The person who assessed the text as referring to the mid-twentieth century was in fact not quoting a timeline given by St. Nilus but giving a gloss by the presumably mid-twentieth century author of his life, and St. Nilus did not in fact give any timeline or date that my historical sensitivities could recognize. I have read his prophecies, the real ones that tell what the wording of the Mark of the Beast will be, a point I have never seen on the urban legend channel. But things are fading in. The original life posted referred to the “radio,” not the “telephone.” As far as men being indistinguishable from women, we have far eclipsed the summary of the prophecy above, which has no concept of widespread sex-change attempts. As far as passions go, we now have a sewer’s worth of Internet porn. The prophecy could apply as much to scuba diving even better than submarines, but the oca.org/saints wording has not been changed. The prophecies stated that wisdom would be found that would let men speak in one place and be heard across the world, a prediction which has faded in in the radio, then also the telephone, then also the Zoom chat. What next? Who knows if haptics might make a “remote touch” that offers some ghastly and obscene parody of a mother touching her baby, remotely and from a phone? As far as the morals and tradition of the Church, contraception has transformed into being broadly seen as a legitimate option to Orthodox. Examples could easily be multiplied, but I think it would be better to recognize the singularity we live in, a singularity that is unfolding on many dimensions (the gender rainbow, the river of blood from black-on-black murders ever since “Black Lives Matter” took to the forefront (could we please reverse course and go for “All Black Lives Matter?”), a singularity following a century that with artists like Picasso radically transforming artistic conventions that a historian should regard as being like an eyeblink. Now changes are continuing to roll out, at an accelerating pace in a singularity. In a matter of weeks, models who were not half-starved began to be rolled out. Politically correct pictures of people usually did not show white people alone; they included a person of color. Now a further installment has been made: some pictures have a woman wearing Muslim hajibs, and increasingly common are wheelchairs to include people with disabilities (please note that most disabilities, including mine, do not have people using a wheelchair). And dominoes are falling: not only BLM, which seems to always and only be in reference to blacks needlessly killed by white police and by white police alone, but Islam’s surge (with atheislam in which the West accepts under an iron yoke what it spurned under a yoke that is easy and a burden that is light), the cyber-quarantine, vaccines that will be socially mandated, transgender being in truth a prominent and well-integrated addition to what was once really just mostly “LBG”, with schoolchildren being told “There’s no right or wrong age to fall in love” (one archpriest called a spade a spade and said, “Putting the P in LGBTQP+”), and so on.
(“Singularity” is intended by analogy to what the term means in physics. Gravity in physics has been compared to weighted balls moving on a level, stretched-out rubber sheet. Heavier balls stretch the fabric more than light balls, and they tend to draw each other in. They stretch the fabric, but don’t break it. A black hole is when something stretches the fabric so singularly that the fabric of space folds in on itself, and you get potential wormholes etc. The difference between regular gravity and a singularity is loosely the difference between stretching the sheet by your weight on the one hand, and on the other hand ripping a hole in it.)
Furthermore, if I may offer what may seem an overly fine distinction, I think that matching up current events to details of Revelation is best avoided, but understanding that we are in a singularity and understanding that similarity may have value.
I had conversations with an adviser who really should have known better, who asked me, in asking if I was meeting basic duty, “Do you make allowances for greater ignorance in the past?” I answered:
I don’t make allowances for greater ignorance in the past. Allowances for different ignorance in the past are more negotiable. And I would quote General Omar Bradley: “We have grasped the mystery of the atom and rejected the Sermon on the Mount.”
I don’t want to give an uncritical endorsement of the “Nature Connection” movement, as it seemed as I went through the eight shields thinking always, “This is overall good but I’m holding my nose at the spot we are in now,” and eventually “I don’t need Coyote as a totem.”
However, any serious attempt to hear out nature connection, even as literature one does not give more than a willing suspension of disbelief, is that we have lost things that were known to past generations, and that surviving hunter-gatherers have an incredible richness in sensitivity to their surroundings and layers of patterns suburbanites can miss. And the advisor, in my opinion, had read too many ancient texts, and in the original, to have legitimate innocence in seeing the difference in knowledge as ancient Aramaic texts fail to reflect the victories of the Scientific Revolution.
I might briefly comment on the singularity we are in:
Recorded history does not really date past ten thousand years. The non-Neanderthal subspecies all living humans belong to dates back to perhaps forty times that length, and our genus dates back to two or four hundred times that length. Less than one percent of all humans who have ever lived have ever seen a written/printed word, let alone mass produced technology even on par with a pencil or knife.
I might comment briefly, if perhaps only to Jerry Root and other C.S. Lewis fans, that C.S. Lewis raised an objection to standard evolution that was a form of what is called self-referential incoherence. If evolution is true, then it explains why we have good enough brains to find food, avoid being eaten, and produce offspring… but not why we would have good enough brains to put together a true theory of evolution. Knowledge of evolution is no more than a biochemical reaction as romantic love is no more than a biochemical reaction, and it reflects philosophical confusion of a major order to say it is even theoretically possible that our theory of evolution could be true. This has been answered in part with a suggestion that evolution would select for brains that could find things that were true, but if that is the case, assuming evolution is true, it is an extremely parochial elite, less than 2% of the age of civilization and less than .0001% of the time people have been around that evolution has given anyone the kind of brains that evolution selects for. In my opinion that response to an objection shows serious philosophical muddle. And, incidentally, I believe that Fr. Seraphim was right, at least as regards popular culture, that evolution is not doing the job of a scientific theory, but the job of philosophy that allows atheism to account for what over 99% of humans have ever lived have seen as the work of some form of spirit.
Now before getting back to Fr. Seraphim, let me get back to my advisor. Elsewhere in our discussion, he hypothetically mentioned ancient prophecies of “mushroom clouds” that would “flatten cities,” and benighted ancients failing to understand a reference to nuclear warfare that is neither particularly like toadstools in a forest, nor something that would make a smooth, level surface out of a city. I think I thought of, but did not mention, a suggestion that “mushroom clouds” are not the only way an ancient prophecy could describe global thermonuclear war; “And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places” (Rev 6:14) could be read as a surprisingly straightforward ancient prophetic description of conditions of nuclear war.
And there are other comparisons that could be drawn. I intentionally don’t want to belabor where tempting comparisons could be made, but the Internet and the whole locus of electronic technology could be described as fire from Heaven in “great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,” (Rev 13:13), and “With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.” (Rev. 17:5), where a basic utility, a socially mandated technology, includes an endless sewer of porn if you want it, and really at least soft porn if you try to research innocent topics on YouTube. There is more I could belabor: SecondLife fascinates the public and has been called SecondWife, with stern moralists saying, “Fornicate using your OWN genitals!” And about Babylon being thrown into the sea, I believe that it will be at some point as easy to take down any technological Babylon as start a nuclear war, and that inadvertently. Read The Damned Backswing as written in fifteen feet high blinking neon about our stack of technologies.
(Fr. Seraphim quotes, “If any man shall add unto these things, God shall add to him the plagues which are written in this book: And if any man shall take away from the words of this prophecy, God shall take away his share in the tree of life,” and the commentary underscores that Revelation ends with “a strict warning not to distort the words of the prophecy under threat of the application of the plagues that are written in this book.” I might suggest that it may be, if not exactly clear-cut wrong, at least in a gray area to add exact historical correspondences where fire and hail simply refer to aerial bombardment—or fire from Heaven (some people believe Elijah’s “fire from Heaven” as being lightning), simply as neither more nor less than the lightning-like electricity that powers electronic gadgets. There are some points of contact, but it is not clear to me that it is right to make such a simple and complete identification of one historic detail with one text in Revelation.)
(And I might briefly state that I believe the examples I gave, if there is far future history to assess this article, will be much more dated than Einstein’s simple prediction: “I know not what weapons World War III will be fought with, but World War IV will be fought with sticks and stones.” That kind of statement tells scarcely less but is far less dated.)
And I would like to state now a cardinal point:
I would be very careful about recognizing prophecies fulfilled in Revelation, but I would be much faster to observe ways in which we live within a singularity, and that is a singularity on par with what is called a singularity in modern physics when a black hole is formed.
There was a classic set of AT&T ads, dated to 1993, with the classic AT&T Death Star logo, looking like a dark vintage science fiction movie:
And on a humor newsgroup someone followed up with:
Have you ever received an automated sales pitch,
while you were still in your pajamas?
Have you ever had thousands of calls all over
the world charged to your stolen account number?
Have you ever had your paycheck deleted
by faceless intruders from across the globe?
Have you ever had an employer know more about your
whereabouts and activities than your spouse?
Have you ever been snuffed to dust by a
satellite laser while lying on the beach?
________ | | | | | YOU | | | | WILL | | | |______|
And the company that will bring this to you
There was one thing that AT&T wasn’t straightforward about: No technology is permanently exotic.
The AT&T commercial portrays a world of wonder. However, “YOU WILL” is not especially wondrous to those of us living in that dark science fiction reality. We do not wonder at electronic toll collection; we do not wonder at being able to access webpages on another continent. No technology is permanently exotic, and we can obtain momentary relief by upgrading to the newest and hottest gadget, but then, alcoholics can obtain momentary relief of the living Hell of alcoholism by getting really drunk. The short-term fix does not work in the long run, and is in fact counterproductive. As far as (anti-)social media go, we have delivered the equivalent of a tofu virtual chicken in every pot. And tofu does not just feel and taste gross; it is nutritionally an absolutely terrible surrogate for real, honest animal protein. And even the parody left out one point in retrospect: “Have you ever been drained at compulsively checking your phone at least a hundred times a day? YOU WILL, and the companies that will bring it to you include AT&✁✆✇.*T.”
A Bookshelf for Our Day
Let me give a few titles that I would strongly recommend reading, preferably in paper (kids, go ask your great-grandparents):
I’m going to open this list with a dud. I am, or at least have been, a medievalist at heart; one of my books is a take on Arthurian legend, The Sign of the Grail, although I have since done something that is overdue. I have backed away from Arthurian legend as however enchanting it may seem if you don’t know it, not being particularly edifying or profitable to explore.
It has been said that the singularity we live in now is the fruit of what developed in the Middle Ages. However, The Medieval Experience left me completely underwhelmed, and furthermore the more background knowledge I had of an area, the more hollow a failure to walk in another person’s shoes the text appeared to be.
In the last real chapter, about precursors to feminism, the author quotes a non-medievalist Ibsen in words I wish to repeat in gory detail:
HELMER: To forsake your home, your husband, and your children! And you don’t consider what the world will say.
NORA: I can pay no heed to that. I only know that I must do it.
HELMER: This is monstrous! Can you forsake your holiest duties in this way?
NORA: What do you consider my holiest duties?
HELMER: Do I need to tell you that? Your duties to your husband and your children.
NORA: I have other duties equally sacred.
HELMER: Impossible! What duties do you mean?
NORA: My duties towards myself.
HELMER: Before all else you are a wife and a mother.
NORA: That I no longer believe. I believe that before all else I am a human being, just as much as you are—or at least that I should try to become one.
It is a sign of feminism’s hegemony that at least some women, despite every effort to want a career, ask “What is wrong with me?” because after all feminist direction they have received, they still can’t dislodge a fundamental desire to get married and have kids. This last major chapter in The Medieval Experience falls squarely in the “She shall be saved from childbearing” camp, and all accounts of the good and/or improving state of women in the Middle Ages describes precursors to feminism’s desire that a woman not be a homemaker. It doesn’t just say that a woman should have other options besides being homemakers; it is that precursors to the good estate of women are always in terms of dislodging women from the role of wife and mother no matter how much women should want to be homemakers. And on this count, not a word of the book’s account of proto-feminist tendencies shows the slightest acknowledgment and respect for some women wanting to be wives and mothers.
I do not count it as a strike against this book that it takes some effort to appreciate; I am more than willing to recommend a book that will challenge its readers. But nonetheless, I see one or two major strikes against the book. Quite simply, it leads the reader to covet magic and many of its most tantalizing passages tantalize with magic from Atlantis. Furthermore, the character of Merlin is singularly riveting. One definition that has been used to describe the difference between a flat and a rounded character is, “A rounded character believably surprises the reader.” Merlin comes awfully close to delivering nothing but believable surprises. And even if Ransom sharply limits Merlin’s initiative, Merlin’s presence is a problem. And I say that as someone who bore the nickname “Merlin” in high school.
However, this book is valuable in offering a sort of literary “YOU WILL” commercials, which admittedly did not portray how we are glued to mobile devices. The heroes are a delight to read about; the villains are more of a chore to read about, and the banality of evil comes through loud and clear. Furthermore, it is a description of a singularity, and on that point it is the closest work of fiction I know to a fictionalized telling of the singularity we are in.
A couple of comments about the author of this book. First, he is an important figure in the history of English-speaking Orthodoxy and did major work rendering the Philokalia in English. Second, he is a hypocrite and an old rogue. He has blasted the Western musical tradition, which an Orthodox might legitimately do, but one friend came to visit him and found him blasting out Wagner’s opera, and that’s Wagner’s opera as in “Wagner’s opera is not as bad as it sounds.” I would also comment on how he writes.
The Rape of Man and Nature deals in caricatures and not the written equivalent of photorealism. However, this has usefulness if it is taken as caricatures and not a literal account of facts. It is a finding in psychology that people recognize someone more readily from a caricature than from a photograph, and the caricature artist’s job is to take the most striking and salient features in e.g. someone’s face, and then portray them in exaggeration that yields a striking clarity. And if Sherrard is a caricature artist in The Rape of Man and Nature, he is an excellent caricature artist.
This book really is a close “near miss,” and I would readily recommend it for people who want a little bit of a feel of what was lost in the Scientific Revolution, and of what developments contributing to our ongoing singularity lost alongside scientific and technical gains.
I’m not going to write at length about why I believe my work is relevant, but my suspicion is that this book and not the overlapping The Best of Jonathan’s Corner will be my most lasting contribution, if (of course) the Lord tarries.
“These days of final apostasy” is not a new phrase; St. John Chrysostom in fact said that the world was breaking apart and coming to an end, but while antiquity ended, the world has continued.
The world has continued, and C.S. Lewis, on the eve of World War II, famously addressed students, “Life has never been normal. Humanity has always been on a precipice,” although it may be that the Day of the Lord will come like a thief in the night because the end of the world has been so insistently predicted over the ages that no one takes the message seriously.
I think it is worth understanding to what extent we live in a singularity, and we have multiple things that could be apocalyptic events: apart from the obvious threat of global thermonuclear war in a world where each city and each major university has a hydrogen bomb aimed at it, the Internet could collapse like an increasingly brittle house of cards, and take the economy down with it. Or things could continue to change and new societal vulnerabilities could develop. The pace of change has been accelerating, and it might well continue accelerating until there is a step that is sui generis, on par with C.S. Lewis in the nonfiction fraternal twin to That Hideous Strength: The Abolition of Man, in which Lewis describes the final step in “man’s victory over nature:”
The wresting of powers from Nature is also the surrendering of things to Nature…
Man’s conquest of Nature, if the dreams of some scientific planners are realized, means the rule of a few hundreds of men over billions upon billions of men. There neither is nor can be any simple increase of power on Man’s side. Each new power won by man is a power over man as well. Each advance leaves him weaker as well as stronger. In every victory, besides being the general who triumphs, he is also the prisoner who follows the triumphal car…
Man’s conquest of Nature turns out, in the moment of its consummation, to be Nature’s conquest of Man. Every victory we seemed to win has led us, step by step, to this conclusion. All Nature’s apparent reverses have been but tactical withdrawals. We thought we were beating her back when she was luring us on. What looked to us like hands held up in surrender was really the opening of arms to enfold us for ever.
I do not know how the world will end, or whether the apocalypse will turn out to be anything like any of the possibilities I mentioned. There has already passed a moment when a nuclear power ordered a military officer to launch global thermonuclear war. That was during the Cuban missile crisis, and all of us are alive today only in the wake of a soldier who refused to obey an unconditional order. In the Sermon on the Mount, Christ says, “Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?” God provided a way out of global thermonuclear war then, and he may shelter us, at least for a time, from a meltdown of the Internet. We live and die as God allows, and he may sustain us still. He may give us more to repent. Since Christ’s First Coming, his Second Coming has always been imminent, and part of what I omitted from C.S. Lewis’s passage above is a reality that has not literally been fulfilled even when That Hideous Strength‘s Pragmatometer is live in what is fed to us by the Internet:
The final stage is come when Man by eugenics, by pre-natal conditioning, and by an education and propaganda based on a perfect applied psychology, has obtained full control over himself.
It is my own opinion that “a perfect applied psychology” is by definition a pipe dream, a materialist’s explanation of spiritual phenomena such as is discussed in How to Think About Psychology: An Orthodox Look at a Secular Religion. But it is possible that Nature’s final conquest of Man as described above will come without needing all-powerful eugenics, prenatal conditioning, or a perfect applied psychology. Pipe dreams have already become real. And one world government is an increasingly real possibility on more grounds than technology.
All the same, I hope to have shed some light in the process, and introduced a useful distinction between donning X-Ray goggles that let you infallibly identify historic details cryptically referred to by the details of Revelation, and recognizing and understanding that we live in a singularity very different from that of over 99.9% of humans who have ever lived.
I haven’t been able to trace my sources at all, but I vaguely remember a book like Good to Great talking about a company like Intuit making a decision for a product like Quicken, a decision, not just to have a collection of really nice tools, but to declare war on the pencil.
The core insight behind ?Intuit? declaring war on the pencil when it made ?Quicken? was that accounting and finance types using accounting software would also use pencil and paper, and possibly a calculator. The company’s decision was to do user research, find out when and why finance users resorted to using pencil and paper, and then implement improvements to eliminate the need to resort to pencil and paper.
(?Intuit? has also been credited with a similar feat in making a lighter and cheaper version that was not just a more feature-limited version of mainstream accounting software, but would make sense to non-accountants who did not know all the technical terms as one would expect of finance and accounting professionals using the version of ?Quicken? made for accounting and finance professionals. Hence the change in terms to a dirt-simple “money in” and “money out.” This is an additional feat of user research and knowing your audience.)
I am interested in what might be called a “neo-old-fashioned mindfulness,” and an older part of this project relates to looking at your watch more than is necessary, an ancestor to “phubbing,” or snubbing someone socially by looking at your phone. I do not seek a new project, but articulate how we can continue an age-old Western pursuit of mindfulness with a few nuances updated to be mindful when using technologies not around when this aspect of manners came to be.
In a martial arts class, the teacher commented, “Set your foot down because you want to, not because you need to.” This was in reference to a swinging kick that started with picking up your leg from behind you and ended with setting it down in front. And in fact there is a difference between moving so that you have to set your foot down or else lose your balance, and moving so that you set your foot down because you choose to do so.
The difference is illuminating.
Face-threatening behavior and basically rude behavior
When I was taking Wheaton College’s “linguistics and anthropology boot camp for missionaries,” one theme that was underlined was the concept of “face-threatening behavior.” The core concept in face-threatening behavior is behavior that could cause the other party to lose face, and it is normally polite to try to soften or remove the danger of causing the other party to lose face. The next time the lecturer was asked a question by someone in the audience, he pointed out the asker’s politeness behavior: before asking the question directly, he offered some kind words to the person he was addressing. The social subtext? “I am asking you a question, but not because you’re a bad lecturer, and I don’t want to make you lose face.” In other words, politeness leads people to usually try and avoid getting egg on someone else’s face.
I remember visiting with a friend of about my age, some years back, where my friend had asked me to look at a printer. I looked at it briefly, but didn’t immediately see how to fix it. I then apologetically asked if I could call my brother, who worked at a well-treated internal help desk. The social message? “I’m doing something that is basically rude, but I don’t want to be rude to you.” And this was when I was acting entirely out of concern for my friend. I had made a first approach to a difficulty he asked me to look at, and when that didn’t resolve the issue, I made a sensible second approach. However, my behavior was an example of how to maintain politeness while doing something that is basically rude: calling and talking with someone else on my phone when I was visiting him.
On another level, I remember a post-graduation visit to a well-liked professor who, as we were talking, glanced at his clock and then apologized, saying that he looked at the clock because he was surprised it was dark so soon. This was a graceful recovery from a minor social blunder: needlessly looking at his clock, which is an example of basically rude behavior. When Madeleine l’Engle briefly states that Mr. Jenkins One “looked at his watch,” this is a social shorthand to say that Mr. Jenkins One was tired with the present social situation, was wishing it would be over and he could be doing something else, perhaps anything else, and that he wondered how long it would continue to drag on and on. And the professor I was visiting, who has a profound ability to enjoy and be present to practically anyone, made a social recovery after a behavior that carries a message of “I wish this conversation were over.”
Mindfulness and manners
Mindfulness as we use the term today derives from Buddhism, where Right Mindfulness is part of what in Buddhism is called “the Eightfold Noble Path,” and what in classic Western philosophy would be called cardinal or hinge virtues. (A “cardinal” or “hinge” virtue is not just a virtue, but a virtue that others hinge on, cardinal being Latin for “hinge,” with a cardinal virtue being a sort of gateway drug to further virtue. The “four-horsed chariot” of the cardinal virtues of classical antiquity lists courage, classically called “fortitude” or today “grit,” justice, wisdom, and moderation, to which Christian Tradition has added faith, hope, and love, and perhaps implicitly, humility.) Now Buddhism’s Eightfold Noble Path may be a different list of cardinal virtues than those in Western philosophy, and the two may or may not be two equivalent ways of cutting up the same pie. This question need not concern us here.
Different traditions have different lists of virtues, and it does not take any particularly great stretch of the imagination for a Westerner interested in virtue to recognize, for instance, India’s ahimsa, or not causing at least needless harm, as a virtue, and perhaps recognize it as a profound virtue and a cardinal virtue. It has also in my experience not been particularly difficult to get Western Christians to see mindfulness as a virtue, at least in some other tradition’s way of cutting up the pie.
However, this is not because they do not see mindfulness as an obligation. It is because they see the obligation as falling under the heading of manners rather than moral virtue.
A friend I mentioned earlier talked about how decades back, when Walkmans were eating tapes, about how his mother or grandmother had commented that people running with Walkmans on were not paying due attention to their surroundings. I’m not entirely clear how much our society’s concept of manners extends beyond treatment of other people (perhaps manners covers being gentle with your friend’s pets, or at very least leaving them alone if they’re not bothering you), but there is some sense in her remark that you owe attentiveness to your surroundings whether or not there are other people in the picture, and perhaps even that “being off in your own little world” is another name for Hell.
I am not specifically interested in establishing that mindfulness should be thought of as a department of manners, nor am I interested in establishing that mindfulness is a department of virtue. In the interest of not holding my cards too close to my vest, I think it is mostly in an area where the heart of manners meets virtue, and I am inclined to regard it, as I am interested in virtues, as a virtue. However, this is not a point I am interested in establishing. It could be argued that if you owe attentiveness, meaning mindfulness, to nearby rocks and trees as well as other people, it is a virtue rather than just manners as conventionally understood, but possibly some reader will find in this article itself solid reasons to believe mindfulness is manners first and foremost and should not in the first instance be lumped in with virtues. I am genuinely not interested in the question.
However, I will remark, as curiously interesting, that while I’ve seen attention to mindfulness blanketing the air and I have been invited to share in mindfulness exercises, not one of the mindfulness practices I have seen talks about old-fashioned manners to pay attention to others and the situation. Mindfulness is discussed as a Far Eastern virtue or discipline. I have never heard it connected to old-fashioned Western manners.
Fr. Tom Hopko’s famous (to Orthodox) 55 Maxims include:
Be always with Christ.
Do not engage intrusive thoughts and feelings. Cut them off at the start.
Be polite with everyone.
Live a day, and a part of a day, at a time.
Do your work, then forget it.
Be awake and be attentive.
These at least overlap with mindfulness; when I spoke to one martial artist heavily influenced by Buddhism and quoted, “Do not engage intrusive thoughts and feelings,” he said, “That’s mindfulness!”
Fr. Tom never uses the word “mindfulness,” but he calls for politeness to “everyone” and to be attentive, and it would at least be consistent with his call for unqualified politeness to say “When you are exercising, be attentive to your surroundings rather than using the time to be off in your own little world.” And I believe there are several maxims of his that a mindfulness practitioner would rightly interpret as being mindfulness or overlapping with mindfulness. And, while Fr. Tom is Eastern Orthodox and perhaps praying for all of us from Heaven, his 55 maxims are written almost entirely on terms the West should be able to make sense of, and the incredible number of search results for “fr tom hopko 55 maxims” attest that he has written something simple that people can connect to.
Manners are much more important, and much more than arcana about which is the salad fork. “The fork goes to the left, and the knife guards the spoon,” is a particular alphabet and language in which manners are translated. It is at the exterior of manners that, under some circumstances, you could be given a bowl of water to rinse your fingers in before eating. A much deeper glimpse into manners is afforded in that a distinguished visitor to a Queen picked up his finger bowl and then drunk it, then Her Majesty picked up her finger bowl and then drunk it, and then every person seated around the table picked up their finger bowls and drunk them.
Manners, at least according to older generations and according to our conversations about manners with prior generations, has a great deal to do with paying attention to other people. It was both manners and mindfulness if Boomers and Gen X’s teachers told us not to pass notes and throw paper airplanes in class, perhaps with exceptions for e.g. the last day of school, but the fact that this may have made life easier for the teacher is incidental to teachers using humble gradeschool arithmetic classes to teach a major life lesson, and a major life lesson that is not only for dealing with authorities. I remember talking to one friend with a spine of steel about children who do not respect adults, and the biggest takeaway I took from the conversation is not that children who do not respect adults grind down adult patience. It was that children who do not respect adults can hardly benefit from adult help, and it is far easier to do something that will benefit a child who respects adults than one who is hostile and disrespectful.
In Madeleine l’Engle’s day, needless attention to a watch or clock was the go-to device to avoid practicing mindfulness for a time. It changed and told you where you are. This pint of beer that Boomers tried not to drink too many of has been replaced by a pint of rum in the smartphone, and a pint of weed in the smartwatch and its successors. Mr. Jenkins One looked at his plain old pre-digital watch, probably one without a second hand, while kids now enjoy (or are bored with) a virtual acid trip quickly surfing from one smartphone app to another.
If we care about mindfulness, an excellent starting point is to drink deeply of what we can learn about manners especially from Boomers while we still can.
My own rather counter-cultural technology choices
Some people seek great merit in being counter-culture. I do not think counter-culture is too great an index of merit, and not just because I believe some countercultures, such as the Klu Klux Klan, are evil incarnate. I have sought, even if I have so far not achieved my goal, to reach life on Orthodox turf where I will not be working out a private heresy in counterculture. None the less, I believe that many of my most helpful technology choices amount to counterculture, whether or not I have the faintest desire to be counter-cultural.
When I was in high school, and for far longer, I made it a matter of pride not to wear a watch. It helped me evade, for a certain age, the tyranny of the clock. Since then I have worked professionally where late is unacceptable, and I’ve been bitten by the personal information management and logistics bug; I have my own system for keeping track of calendar appointment, tasks, etc., so at a glance I can see a month or more of scheduled events and when they are scheduled for. And now I own an Apple Watch.
Any freedom I have from compulsively checking phone, email, or watch is a freedom on the other side of needing to deal with logistics.
But a funny thing happened along the way.
I’ve almost exclusively used the solar watch face because, while it may be beautiful, it is less distracting than the face of my industrial strength Pathfinder watch, which changes every second and shows patterns in the numbers (to a mathematician, 11:23:58 looks familiar). I have it set to a smaller analog clock face display within the solar face because from childhood I’ve found analog clocks harder to read than digital. (If analog clocks were easier for me, I would have the digital display, and if I had the option to turn off the inset clock besides the outer solar display, I would turn it off.)
Taking a cue from Humane Tech, I have dug around in “Accessibility” settings and set the watch face to grayscale. It’s beautiful, and the analog clock face’s second hand, brown on blue when seen in color, blends in remarkably well. I have to strain to see it the one time I genuinely want to watch a second hand’s sweep. I also found, under “Display and Brightness,” how to turn off one of the key reasons I purchased an Apple Watch 5: its “Always on” display. It now takes just a little more work to check my watch, supplemented by wearing an oversized fleece whose sleeves tend to cover my watch face.
I’ve also turned on the hourly chime, also an accessibility feature. This reminds me to check the clock once an hour, and relieves me of having to constantly check. If I need to check email once an hour (my preference is to check it once a day), I don’t need to check either my watch or my email compulsively; my watch will remind me on the hour.
Furthermore, I set alarms for when I need to do something. Besides appointments and things like taking medication, I have followed a practice recommended by sleep advocates and set an alarm for when I should go to bed and not when I should get up.
I would briefly pause and acknowledge one objection to the technique above, which is that doing things according to a preset timer and quite possibly stopping when you have momentum going is not as good as working on tasks for as long as they naturally take. For those no ancient or modern watch is needed. However, while I believe working on something for however long it takes to unfold naturally is often better than working for a fixed length of time set without knowledge of how things will unfold, I believe that use of intelligently set alarms is better than clock-watching. (One further aspect of intelligent use of alarms is to have two alarms for something: one five or ten minutes before, meaning when you look at your watch because of the “early warning” alarm, it’s time to start wrapping up; and one at the exact time, meaning it’s time to stop.)
I have almost completely unplugged logistic need to check my watch unprovoked, and I may have the most unobtrusive, if still most expensive, watch I’ve owned. Every non-Apple watch I’ve owned had a digital display, and most recent ones have been gadgety (I have owned three Pathfinders). However, the gadgetry is almost always there if I summon it, and I can take shortcuts by twiddling with complications.
The Apple Watch is designed and marketed as the next level of integrating digital and everyday life, and in my opinion that is not a wise thing to be wishing for at all.
However, it is also powerful enough that judicious choices mean it can be tamed into unobtrusiveness further than any previous watch I’ve owned.
I’m glad for my Apple Watch. For as long as I’ve owned a timepiece, my Apple Watch is the biggest friend of mindfulness to grace my wrist yet.
A few closing words
I would recall a few words from Seeing Through Native Eyes. The main speaker recounted a visit to Kalihari bushmen, who retain hunter-gatherer life unhindered today, and an elder asked him in reference to a device, “Is that a timepiece?”
He said, “Yes.”
The elder said, “Then I don’t like it.”
He said, “Why not?”
The elder said, “Every time you look at it, the next thing you do is rude.”
If you want mindfulness, cultivate an inexhaustible interest in manners.
(Note: Some of this is old and some of this is new. I’m not seeking to be original.)
Trust technology about as far as you can throw it, and remember that you can’t throw software or the web.
When facing a situation, ask, “What would a Boomer do?”
If your priest is willing, ask for pastoral guidance in slowly but steadily withdrawing from technologies that hurt you. (Don’t try to leap over buildings in one bound. Take one step at a time, and one day at a time.)
Practice the spiritual disciplines: prayer, fasting, generosity, church attendance, the sacraments, silence, etc.
Use older technologies.
Fast from technologies some of the time, especially on fasting days.
Use your phone only for logistics, never for games, entertainment, or killing time. (You cannot kill time without injuring eternity.)
Unplug your intravenous drip of noise, little by little. It may be uncomfortable at first, but it’s worth it.
Choose face-to-face meetings over Zoom meetings if you have a choice, and Zoom over any instant messaging.
Consider screen time, and multitasking, to be a drain on the mindfulness we are seeking from the East because we have rejected it in the West.
Turn off all phone notifications you have a live option to do.
Look at your phone when it rings or buzzes. Do not check your phone unprovoked every five minutes to see if you missed a text.
When you are reading on the web, don’t just scan the page. Read it, like a paper book, slowly.
When you type, type full words, not txtisms.
Don’t trade your adequate, existing, working gadgets for the latest and hottest gadget.
Set a fixed bedtime, and then lights out is lights out.
Keep and charge your phone in some room that is away from your bedroom.
If you use porn, stop. If you find yourself unable to stop, bring it to confession, and seriously consider XXXchurch.com.
Do not store up treasures on earth, but own and use technology only so far as it advances the Kingdom of Heaven.
Live by a Silicon Rule of, “What technologies do Silicon Valley technology executives choose for their children?” Steve Jobs, for instance, gave his kids walls of paper books and animated discussion, and so far as I am aware no iPads.
Shop in real, local stores, even a local Wal-Mart, rather than making Amazon your first port of call.
Hang the fashions. Buy only what you need.
When you want to go shopping like some feel-good sacrament, do not buy it. You may buy it after you’ve let go of coveting after it and probably let go of buying it at all, and not before.
Limit your consumption of TED talks, and recognize them along psychology as something of a secular religion. (But if you need help, get help, without fear or shame.)
Write snailmail letters, preferably with your own handwriting.
Recognize that from the Devil’s perspective, Internet is for porn—and he may have helped inspire, guide, and shape its development.
Expect Amazon and Google Books to delist priceless treasures. (This is already happening.)
Cultivate the virtues.
Cultivate social skills, especially for face-to-face.
If your conscience and applicable law permit, maybe consider owning and learning to use a gun. It’s safer for everyone to have most criminals and some law-abiding citizens be armed than only have criminals be armed.
Seek theosis in the acquisition of the Spirit.
When shopping, use a debit card before a credit card, and use cash before either if you have a choice. Giving away paper bills and wondering what to do with change is a partial deterrent to buying things you do not need.
Never form an identity around the brands you patronize, and do not adopt a personal brand.
If you have the luxury, check email once per day. If your job or obligations do not permit a literal once per day checking of email, check it as often as you must. (If that is once per hour, don’t keep checking your watch, but set an hourly alarm bell to remind you.)
Limit new technological intrusions into your life.
Drop it and pay attention to the person you’re with.
Keep good posture and take steps to avoid the diseases of civilization. Some approaches that have been taken to all be important include using Paleo diet (with fasts, eating vegetables in lieu of grain and saving bread for ceremonial purposes) and exercise, have a balanced ratio of Omega-3 to Omega-6 fatty acids, get real sleep, have engaging activities, and have social interactions.
Do not be surprised if you live to see the Antichrist rise to power, and recognize that we are already in an apocalyptic singularity.
Learn survival skills.
Recognize that it will be easier to get the people out of the cyber-quarantine than to get the cyber-quarantine, our new home, out of the people.
Keep a reasonable amount of cash available, at home or in a money belt.
Environmentalist, n. One devoted to a particular political agenda, regardless of its impact on the environment.
A recent project at Argonne National Laboratory was working on a new generation of nuclear reactor which would be in many ways a dream come true. Its design would be such that meltdown would be physically impossible. It could run on nuclear waste from other plants, not only generating power but reducing them to material which would become harmless in a matter of roughly a century, rather than millions of years. It could run on nuclear warheads, thus not only providing a safe and permanent manner to dispose of some of the most appalling and destructive devices ever created, but so doing in a manner which would provide useful energy to hospitals and families; a beautiful picture of what it means to beat swords into ploughshares.
However, it is still nuclear, and, in the eyes of environmentalism, all nuclear power is evil and must be stopped at any cost. This project was, most definitely, stopped at any cost. It was terminated at great monetary cost; it was nearing completion, and, now that it was ready to be tested on different materials, those materials must be disposed of, at a cost of ninety-four million dollars more than it would have cost to complete. It was terminated at great environmental cost; those materials are dangerous nuclear wastes, and, though they were going to be made harmless, they must now be disposed of in established manners; that is to say, function as the nuclear waste that environmentalists so adamantly oppose. However, they stopped something bearing the dirty ‘n’ word, so environmentalists are now happy.
It is at least fortunate that environmentalists do not yet have the means to extinguish the sun.
Historically, there have been many transitions of technology. Before he came along, people were happy with the solutions they had for indoor lighting, and those solutions exist: when I grew up we had an oil lantern and various candles, which were trotted out for power outages and candlelight dinners, and I use candles in my prayers today. However, you could brightly illuminate indoor spaces with Edison’s light bulbs, and precious few people reach for candles and lanterns when they want illumination. The Amish might, for all I know, because of carefully thought out convictions. However, when the question of illuminating a building or a room comes up, people naturally reach for electric lighting, just like horses exist (and I would love to have a horse), but when the question comes of getting from one point to another, they reach for an automobile of some description, whether gas, hybrid, or electric. I’d personally love to have both a horse and a recumbent trike, and there are bicycle-friendly cities where people have made another carefully-thought-out decision, but for practical purposes I may have a say in which type of car I drive; I don’t have a say in which of these are live options for my living situation. The invisible hand of the free market has removed candles oil-burning lighting and horse riding from mainstream use.
Having Big Brother legislate a technology transition from incandescent bulbs to good LED lighting would have been bizarre enough, but the move that was actually made, at first, was at any cost to the health of the environment. I have gently twisted a CFL to unscrew it and broken it; my understanding is that there are techhical implications which make it not a live option to make a durable plastic shell for the mercury payload, but people can and do mass produce thin tempered glass sheets that will substantially protect cell phones from some pretty impressive blows. Making CFL’s that require more than being treated as if they are made of glass (something adults have learned in dealing with incandescent bulbs) is asking for environmental degradation that dwarfs the higher power consumption of an incandescent heat bulb.
Now the first white LED’s I know of were what is called “lunar white”, which looked white but (speaking as someone who used a lunar white LED flashlight to pick out clothes from a close closet) everything was a shade of grey and it was a wild guess whether a shirt and a pair of pants had matching color. Something of this has been explicitly acknowledged in LED lighting advertising that they show colors truly, and the problem has been overcome. And it is part of the normal flow for people to note that good LED bulbs don’t need to be treated like they are made of glass (or at least I have never broken one), cost pennies on the dollar for your electric bill, apparently last for ages (or at least I’ve never replaced an LED that died), don’t make a well-lit summer room even hotter, can be truthfully advertised as much more attractive for environmental concerns, and so on and so forth, and the forces of the free market would make incandescent heat bulbs go the way of the oil lantern and the horse without the faintest government intervention.
But what is odd, and really historically out of place, was that Big Brother decided he needed to power the change. It would have been a strange thing for the dead hand of government intervention to specify a move from incandescent bulbs to mature LED technology, but the exact inept move enforced was from incandescent bulbs, which contain no toxins to speak of, to a mercury delivery system that seems not to be intended for members of the general public to be able to handle without breakage. And again, I’ve broken a CFL by a gentle if firm twist that would have been entirely appropriate for a made-of-glass incandescent bulb.
What’s true for the goose is true for the gander
We have not directly have laws in force that require us to use any technology, and people off the grid are welcome to stay off the grid. However, the quarantine has created social conditions so that now some technologies are socially mandated. No one is holding a gun to our heads and demanding we use Zoom—but the government is holding a gun to our heads and forbidding us most normal social interactions.
What can we do?
There are several things to do, and I would point out the top 10:
Please note that I am not jockeying for book sales, and if you don’t want to buy a copy on Amazon, email me and I will send you a free copy. Most of it was worked out before the present cyberquarantine, but the issues have long roots, and a book on how to be responsible with beer and wine has everything to do if water and juice are restricted but 151 proof rum is now placed before us and available for free.
Do what you can within the rules to live as human.
It has been said in reference to fair trade that international laws are not biased against poor countries, but for the rich. Fair trade serves as a witness that it is possible to support dignified and human life if a conscious effort to that is done.
The rules are not specifically prohibitions on all human contact; they just load the dice so a Toastmasters Zoom meeting is much more in reach than a face-to-face meeting, and it must be admitted that doing some things virtually has its convenience. However, it is still possible to have human meetings. It is still possible, if socially awkward, to have a conversation with a friend across six feet’s distance. It is possible to eat at picnic tables six feet apart. Things like this are not impossible; they just take an extra bit of reaching when virtual interaction is in much easier reach.
Limit your use of counterfeit social interactions, or at least try to consume them in balance.
I have written in The Luddite’s Guide to Technology about the goal of a tofu virtual chicken in every pot. I mentioned research that cultures that have absorbed tofu use and are not harmed by it consume only fermented soy, in limited quantities, and never as a substitute for meat.
Social media (meaning anti-social media) are fake tofu. FecesBook keeps you plugged in and glued on, but it causes depression. The people who enjoy it most dip in and out quickly; prolonged use is asking for real depression.
If you are feeling lonely, seek out a face-to-face conversation with a friend. Maybe a conversation at six feet distance while wearing a mask, but don’t just reach for FecesBook when you feel lonely and want to feel better.
Make counter-cultural technology decisions.
I agreed with Jean-Claude Larchet’s The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul before I read it, but reading Larchet raised the bar higher. I didn’t watch TV or movies if there was a polite way to avoid it, and I still don’t. What’s different is that instead of checking my email every hour (and watching my clock), I now check my email once in the morning and other times as needed on a case-by-case basis. I also don’t compulsively check my phone. My life is only the richer for this, and I have unplugged a drain on the human soul.
I put on a gaiter mask just around my neck in the morning, pull it up to cover my mouth and nose when a mask is called for, and can breathe without feeling hot. It’s a bit of a mask lite, but all the orthochristian.com articles about COVID being a big deal were by older men. I entertain some skepticism for a situation where e.g. a motorcycle fatality is classified as a COVID death because doctors know what side their bread is buttered on.
A gaiter mask removes a strong disincentive to social interactions of the normal face-to-face type.
Consider getting a pet.
Some people are not animal people, and I am not personally in a position to responsibly own a pet. However, a friendly, good-natured cat or dog makes wonderful companionship without a quarantine, and possibly makes essential companionship with a quarantine. And if you like animals but can’t own one now, do spend some time with the pets of any friend you visit.
We vote our fears. And a very good thing that we do, according to the formidable Dennis Prager. In his newsletter, he lists the major interest groups of the two major parties and then suggests that we ask ourselves: “If all the listed Republican groups had their way, what would happen to America? If all the listed Democratic groups had their way, what would happen to America?” Mr. Prager asked himself and concluded that, while he supports almost none of the organizations on the Republican list, he fears them less than the groups on the Democratic list, and so he “nearly always” votes Republican. Here are his lists. Republican: National Rifle Association, Christian Coalition and Religious Right, Big Business, Black Conservatives (e.g., Clarence Thomas), Pro-Life Organizations, Conservative Justices, Tobacco Companies. Democrats: American Civil Liberties Union, Hollywood, Teachers’ Unions, Black Leaders (e.g., Jesse Jackson), Feminist Organizations, Liberal Justices, Trial Lawyers, Alcohol Companies.
The comment is dated by more than twenty years; the lack of mention of the gender rainbow alone says that the ink is far from being wet. But I would mention something to those who do vote your fears:
The quarantine will be bad under Trump and worse under Biden. That it will go badly under Trump hardly needs saying, but under Biden we are talking drones to enforce the wearing of masks, and who knows what else after federal drones have their “killer app” role of enforcing mask use. Please, have the courage to vote your fears.
In Robert Heinlein’s sex-crazed, anti-Christian Stranger in a Strange Land, the grandfather-figure asks the heroine if she knows the Bible, and when she says “not much,” he says, “It merits study, it provides helpful advice for most emergencies.” And really, it does. “Do not worry about tomorrow; each day has enough trouble of its own” is very, very practical advice. If you haven’t availed yourself of this kind of resource, visit an Orthodox Church that is open (some are). If you have, dig deeper.
And in any case, give thanks in any and every circumstance, and be mindful of what you have to be grateful for.
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Why did we call ourselves the Katana? It was in the excitement of a moment, and a recognition that our project has some off the elegance of a Katana to a Japan fan. We were more current than today’s fashions and for that matter made today’s fashions, but representing an unbroken tradition since Plato’s most famous work, what they call the world’s oldest, longest, least funny, and least intentional political joke: The Republic. Things would have been a lot easier if it weren’t for them. They obstructed the Katana.
The Katana have a dynamic thousand-or-so goals, but there is only one that counts: the relentless improvement of the Herd. Some of the older victories have really been improving agriculture what seems like thirty, sixty, or a hundredfold, with mechanized engineering for farming and a realization that you can have meat costing scarcely more than vegetables if you optimize animals like you’d optimize any other machine, under conditions that turn out to be torture for farm animals. There are some lands where the Herd has been imbued with enough progress that the middle class has about as many creature comfort as there is to be had, and for that matter among the poor the #1 dietary problem is obesity. Maybe we made the Herd look more like pigs, but please do not blame us! We aren’t eating that much!
And we are altruists through and through.
We have been providing the Herd with progressively greater “space-conquering technologies”, as they are sold, which neuter the significance of their having physical bodies and the structure of life that was there before us. First we gave gasoline-powered Locomotives and great Aerobirds, devices that could move the meat of the human body faster. Now we are unfolding another wave of body-conquering technologies, which obviate the need to move meat. They are powered by a kind of unnatural living thing. Perhaps the present central offering in this horn of plenty, or what we present as a horn of plenty, is a Portal: a small device carried by many even in the poorest lands, that draws attention to itself and such stimulation it offers, disengaging from ancient patterns of life.
Things would be so much easier if it weren’t for them. We tried to tell people that they hate women; now we’ve told people that they hate gays. They still get in the way of progress.
Yesterday there was a planned teleconference, a town hall among the Katana after an important document from them had been intercepted. It was encrypted with a flawed algorithm, but cryptanalysis is easy and semantics is hard, and we gave the document to the semanticians for analysis.
The title of the document was straightforward and one that the Katana was happy to see: “How to Serve Man”. But the head semantician came late, and his face was absolutely ashen. It took him some time to compose himself, until he said—”The book… How to Serve… How to Serve Man… It doesn’t contain one single recipe!”