To a Friend

[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?

YOU WILL

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:

A flying Lazareth motorcycle

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:

Old Economy Steve went to law school and paid off his student loans with his first paycheck.

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.”

I would quote the Sermon on the Mount:

“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:

Song VIII.
A HYMN TO ARROGANCE.
The Saint opened his Golden Mouth and sang,
‘There be no war in Heaven,
Not now, at very least,
And not ere were created,
The royal race of mankind.
Put on your feet the Gospel of peace,
And pray, a-stomping down the gates of Hell.
There were war in Heaven but ever brief,
The Archangel Saint Michael,
Commander of the bodiless hosts,
Said but his name, “Michael,”
Which is, being interpreted,
“Who is like God?”
With that the rebellion were cast down from Heaven,
Sore losers one and all.
They remain to sharpen the faithful,
God useth them to train and make strength.
Shall the axe boast itself against him that heweth therewith?
Or shall the saw magnify itself against him that shaketh it?
As if the rod should shake itself against them that lift it up,
Or as if the staff should lift up itself,
As if it were no wood.
Therefore be not dismayed,
If one book of Holy Scripture state,
That the Devil incited King David to a census,
And another sayeth that God did so,
For God permitted it to happen by the Devil,
As he that heweth lifteth an axe,
And God gave to David a second opportunity,
In the holy words of Joab.
Think thou not that God and the Devil are equal,
Learnest thou enough of doctrine,
To know that God is greater than can be thought,
And hath neither equal nor opposite,
The Devil is if anything the opposite,
Of Michael, the Captain of the angels,
Though truth be told,
In the contest between Michael and the Devil,
The Devil fared him not well.
The dragon wert as a little boy,
Standing outside an Emperor’s palace,
Shooting spitwads with a peashooter,
Because that wert the greatest harm,
That he saweth how to do.
The Orthodox Church knoweth well enough,
‘The feeble audacity of the demons.’
Read thou well how the Devil crowned St. Job,
The Devil and the devils aren’t much,
Without the divine permission,
And truth be told,
Ain’t much with it either:
God alloweth temptations to strengthen;
St. Job the Much-Suffering emerged in triumph.
A novice told of an odd clatter in a courtyard,
Asked the Abbot what he should do:
“It is just the demons.
Pay it no mind,” came the answer.
Every devil is on a leash,
And the devout are immune to magic.
Thou shalt tread upon the lion and adder:
The young lion and the dragon shalt thou trample under feet.
The God of peace will soon crush Satan under your feet.
Wherefore be thou not arrogant towards men,
But be ever more arrogant towards devils and the Devil himself:
“Blow, and spit on him.”‘

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.

But to give a sudden close, poor Christos will reread St. John, A Treatise to Prove that Nothing Can Injure the Man Who Does Not Harm Himself. He needs it, and you might too.

Revelation and Our Singularity

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.)

However, I present these to illustrate a temptation. Nothing is as dated as the future. An archaeologist of the future, if the Lord tarries (a point on which I am unclear and perhaps must be unclear), who found this article as somehow surviving the Digital Dark Ages and/or World War III, could closely date this article based on the major technologies I call out and the major technologies I don’t show a hint of imagining. I wrote, 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. We have already with our Zoom chats laid practical foundations for George Orwell’s 1984.

(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 do not know 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

is AT&T

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):

Francis Oakley, The Medieval Experience: Foundations of Western Cultural Singularity

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.

This book represents to me a missed opportunity. And for a book copyrighted in 1974, it doesn’t seem to show the empathic understanding for today’s singularity that it might, alongside failing to walk in a medieval mom’s shoes. The original copyright year is the same year as Jerry Mander’s Four Arguments for the Elimination of Television, and Mander’s title remains salient several decades later and after profound increases in technology, but The Medieval Experience is as a whole forgettable and gives remarkably little insight into the medieval experience as foundations of Western cultural singularity.

C.S. Lewis, That Hideous Strength

This book is a little bit more of a near miss.

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.

On that score, That Hideous Strength is well worth the effort to appreciate.

Philip Sherrard, The Rape of Man and Nature: An Enquiry into the Origins and Consequences of Modern Science

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.

Jean-Claude Larchet, The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul

I’ve mentioned other titles as near misses. This one doesn’t just score a three point basket; it is nothing but net. (In more ways than one.)

I’m not going to try to list everything that is worth reading in this title. Buy it and read it yesterday.

C.J.S. Hayward, The Luddite’s Guide to Technology

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.

At the time of its writing, it has two stars on Amazon, two reviews, and no customer ratings. I would ask the interested reader to read what the Midwest Book Review has to say about it.

Looking back at C.S. Lewis

“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.

Conclusion

I have begun with an Orthodox Fr. Seraphim of Plantina and ended with a Protestant C.S. Lewis. The turn is not expected of an Orthodox author, but I have generally had an easier time with C.S. Lewis fans than those of Fr. Seraphim.

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.

Much Love,
Christos

Mindfulness and Manners

Mr. Jenkins One looked at his watch.

Madeleine l’Engle, A Wind in the Door

  1. 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.

55 New Maxims for the Cyber-Quarantine

Declaring war on the pencil

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:

  1. Be always with Christ.
  2. Do not engage intrusive thoughts and feelings. Cut them off at the start.
  3. Be polite with everyone.
  4. Live a day, and a part of a day, at a time.
  5. Do your work, then forget it.
  6. 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.

I’ve tried to share some of my fruits in 55 New Maxims for the Cyber-Quarantine; here I would like to zoom in on watches.

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.

55 New Maxims for the Cyber-Quarantine

Cover for The Luddite's Guide to Technology

(Note: Some of this is old and some of this is new. I’m not seeking to be original.)

  1. Trust technology about as far as you can throw it, and remember that you can’t throw software or the web.

  2. When facing a situation, ask, “What would a Boomer do?”

  3. 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.)

  4. Practice the spiritual disciplines: prayer, fasting, generosity, church attendance, the sacraments, silence, etc.

  5. Use older technologies.

  6. Fast from technologies some of the time, especially on fasting days.

  7. Use your phone only for logistics, never for games, entertainment, or killing time. (You cannot kill time without injuring eternity.)

  8. Unplug your intravenous drip of noise, little by little. It may be uncomfortable at first, but it’s worth it.

  9. Own and read paper.

  10. Leave your phone at home some days.

  11. Read The New Media Epidemic.

  12. Read The Luddite’s Guide to Technology, with particular attention to The Consolation of Theology.

  13. Minimize or cut out completely your use of anti-social media. (By the way, spending time sucked into Facebook is a good way to enter a depression.)

  14. Read up on Humane Tech and advice for how to take control, but do not limit yourself to that.

  15. Do not own a television.

  16. Do not feed the trolls.

  17. Choose face-to-face meetings over Zoom meetings if you have a choice, and Zoom over any instant messaging.

  18. 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.

  19. Turn off all phone notifications you have a live option to do.

  20. 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.

  21. When you are reading on the web, don’t just scan the page. Read it, like a paper book, slowly.

  22. When you type, type full words, not txtisms.

  23. Don’t trade your adequate, existing, working gadgets for the latest and hottest gadget.

  24. Set a fixed bedtime, and then lights out is lights out.

  25. Keep and charge your phone in some room that is away from your bedroom.

  26. If you use porn, stop. If you find yourself unable to stop, bring it to confession, and seriously consider XXXchurch.com.

  27. Do not store up treasures on earth, but own and use technology only so far as it advances the Kingdom of Heaven.

  28. 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.

  29. Reject contraception and Splenda.

  30. Shop in real, local stores, even a local Wal-Mart, rather than making Amazon your first port of call.

  31. Hang the fashions. Buy only what you need.

  32. 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.

  33. 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.)

  34. Write snailmail letters, preferably with your own handwriting.

  35. Recognize that from the Devil’s perspective, Internet is for porn—and he may have helped inspire, guide, and shape its development.

  36. 9

  37. Expect Amazon and Google Books to delist priceless treasures. (This is already happening.)

  38. Cultivate the virtues.

  39. Cultivate social skills, especially for face-to-face.

  40. 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.

  41. Seek theosis in the acquisition of the Spirit.

  42. 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.

  43. Never form an identity around the brands you patronize, and do not adopt a personal brand.

  44. 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.)

  45. Limit new technological intrusions into your life.

  46. Repent of your sins.

  47. Read aloud some of the time.

  48. Cultivate connection with nature.

  49. Drop it and drive.

  50. Drop it and pay attention to the person you’re with.

  51. 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.

  52. Do not be surprised if you live to see the Antichrist rise to power, and recognize that we are already in an apocalyptic singularity.

  53. Learn survival skills.

  54. 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.

  55. Keep a reasonable amount of cash available, at home or in a money belt.

  56. Read, and live, Fr. Tom Hopko’s 55 Maxims.

Read more of The Luddite’s Guide to Technology on Amazon!

A Heart to Heart About Technology, COVID, and Big Brother

Let there be light!

I think I would like to depart from an initial discussion of lighting, on which point I would quote Hayward’s Unabridged Dictionary:

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:

  1. Read The Luddite’s Guide to Technology and apply it liberally.

    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.

  2. Watch Depression is a Disease of Civilization, and implement what you can.

    There are different helpful material; the full bang for your buck as far as diet is concerned is available if you change your diet to Paleo. If like me you live somewhere winter days are short, compensate for the lack of sun. I use one of many entry level sun lamps during the day (I can see it but not visualize it.)

  3. 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.

  4. 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.

  5. Make counter-cultural technology decisions.

  6. 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.

  7. If you can get away with it, wear a gaiter mask.

    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.

  8. 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.

  9. Vote your conscience—and your fears

    A First Things feature sometime back said:

    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.

  10. Live The Sermon on teh Mount and Thomas Hopko’s 55 Maxims.

    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.

  11. Share this with others!

    I think this post is worth sharing. If you like it, please share it with others!

  12. And that’s all.

    All the Best,
    C.J.S. Hayward

Beware of Geeks Bearing Gifts

Cover for The Luddite's Guide to Technology

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!

[With apologies to Damon Knight, To Serve Man.]

Read more of The Luddite’s Guide to Technology on Amazon!

Ask for the Ancient Ways

Cover for The Luddite's Guide to Technology

Readers familiar with my site might have read Exotic Golden Ages and Restoring Harmony with Nature: Anatomy of a Passion, which complains about attempts to resurrect the glory of ages past (and willing, to do so, break from a nearer past), such as the Renaissance, Reformation, Enlightenment, Vatican II’s ressourcement and aggiornamiento, and perhaps I should have included neo-Paganism, on the assertion that they bring a decisive break with the recent past and ultimately from the older past they seek to resurrect as well. So what is my point about asking for the ancient ways now?

Simply this: the cyber-quarantine for Coronavirus has brought us to a newer and virtual way of doing things, and however much we may long for the real thing in the moment, they are in some cases convenient, above and beyond a field training exercise for the next level of virtual living.

When we can, we would do well to resume what we were doing, in for instance meeting with people face-to-face and perhaps driving to do so. I applaud Civil War re-enacting, not specifically as a means of resurrecting something long past, but because it is a kind of face-to-face meeting (and community!) that has been part of our present and that we would do well to resume. And participate in church life as you are able, and the door remains open. I am not at all impressed that my own governor has decided to keep churches closed, but in Orthodoxy there is a very simple rule: in matters pertaining to the Church, obey your bishop first and Caesar second. That is all. (I do not know other bishops’ positions to comment on them, nor perhaps should I comment on them). My own archbishop has said to obey the law and work within the quarantine, which has now included having online services and allow one person at a time to enter the cathedral building to receive communion. It is a hardship, perhaps, but the Orthodox position is very simple.

There is something ancient and beautiful in a real (not virtual) hug, a picnic on the lawn, seeing your co-workers face-to-face (some places are discovering remote work now, which gives people a private office such as has been banished from mainstream businesses, first for cubicles and then for open plan offices, and discovering that employees work remarkably better when they can hear themselves think, but this is a separate issue). In the “Old Technologies” section of The Luddite’s Guide to Technology, I wrote:

There is a Foxtrot cartoon where the mother is standing outside with Jason and saying something like, “This is how you throw a frisbee.”—”This is how you play catch.”—”This is how you play tennis.” And Jason answers, “Enough with the historical re-enactments. I want to play some games!” (And there is another time when he and Marcus had been thrown out of the house and were looking at a frisbee and saying, “This is a scratch on the Linux RAID drive.”)

I remember one time when I was visiting a friend, and his son and two best friends were holding close to each other and each playing a video game on a portable device. I’m not going to endorse video games, but I will comment that three little boys were having fun together face-to-face, and if they were all playing video games, they were still playing them face-to-face, friends like in time immemorial.

So some of the things we can do when the quarantine is relaxed (or lifted) include ordering a paper book from Amazon, reading it outside and putting it on a bookshelf and taking care of it so it is available afterwards, or driving to a new restaurant via GPS to have a meal together, or just go to church, or spending some days in the office face-to-face to maintain social connection with your co-workers. Note that I am commenting less on using or not using new technologies (but really it is also possible to do purely older things like take a stack of blank sheets of paper and hold a physical brainstorm about how to make paper airplanes, or origami—which I mention not because it is of Asian origins but because it is a recognized thing in my time and place). Or build something with Legos, old or new (I might comment that the decidedly new-school Lego Mindstorms robots offer a whole new dimension for creativity). What all of these share is that they are sharing something classic and organic, regardless of how much (or little) they use technology. Churches may have signs saying, “Cellphones that go off in the service will be dunked in holy water,” but while some avoid or minimize digital technology usage while fasting for the Eucharist, there is presently little policing of cellphone usage in getting to the church.

We have one more doors open, doors to something unclean. Perhaps now there is not legitimate choice, and if our bishops say “Obey the quarantine” we should obey the law. Those inclined to increasingly virtual life have had a good practice at handling things virtually, and so have those not so inclined. And there is something practically good, if not always in trying to recover long-lost glory, at very least at continuing in living traditions we know how to do, and to be able to get up from the new normal, get off our back ends, and reclaim ancient and still living glory that remains open to all of us, even if it turns out to be surprisingly more convenient not to drive (another technology) and meet people face-to-face.

For what it’s worth…

The Silicon Rule

Cover for The Luddite's Guide to Technology

I have stated, in The Luddite’s Guide to Technology, a lot of theory and analysis, and I would like now to give some of what I practice myself.

Taking a second look at asking, “What would Jesus do?”

I looked down on the “What would Jesus do?” fad when it was hot, and I have never had nor wanted a pair of W.W.J.D. Christian socks; for that matter, I have never asked that question. However, now much later, I wish to offer a word in its defense.

The Golden Rule, “Do unto others as you would have them do unto you,” is not just a directive from the Bible; most or all world religions at least touch on it. And it is ethically very interesting in that is a simple and short ethical directive that sheds quite a lot of light over a very broad collection of situations. That’s a feat. Furthermore, it is also a feat represented by W.W.J.D. If you read the Bible regularly at all, the question “What would Jesus do?” brings clarity to many situations.

And I would like to provide another rule.

The Silicon Rule

The Silicon Rule, as I propose it, is a rule for guiding technology choices:

What do Silicon Valley technology executives choose for their children?

Now “What would Jesus do?” is only meaningful if you have some picture of what Jesus was like, and “What do Silicon Valley technology executives choose for their children?” may surprise you, although a search for “humane tech” might hit paydirt.

Jean-Claude Larchet, towards the end of his must-read The New Media Epidemic: The Undermining of Society, Family, and Our Own Soul talks about a fashionable private school and quotes glimpses of the private lives offered to children of Silicon Valley technology executives in Steve Bilton’s summary:

The Waldorf School of the Peninsula, in the heart of Silicon Valley, is rare in that it is not connected [to the Internet]. Three quarters of the pupils are children whose parents work in the area, with Google, Apple, Yahoo, or Hewlett-Packard. These people who work to develop the digital economy and propagate it into every level of society are especially glad that in this school, their offspring are completely sheltered from computers, tablets, and smartphones right up till eighth grade.


“So, your kids must love the iPad?” I asked Mr. Jobs […]. The company’s first tablet was just hitting the shelves. “They haven’t used it,” he told me. “We limit how much technology our kids use at home.”…

Evan Williams, a founder of Blogger, Twitter and Medium, and his wife, Sara Williams, said that in lieu of iPads, their two young boys have hundreds of books (yes, physical ones) that they can pick up and read any time.

So how do tech moms and dads determine the proper boundary for their children? In general, it is set by age.

Children under 10 seem to be most susceptible to becoming addicted, so these parents draw the line at not allowing any gadgets during the week. On weekends, there are limits of 30 minutes to 2 hours on iPad and smart-phone use. And 10- to 14-year-olds are allowed to use computers on school nights, but only for homework.

“We have a strict no screen time during the week rule for our kids,” said Lesley Gold, founder and chief executive of the SutherlandGold Group, a tech media relations and analytics company. “But you have to make allowances as they get older and need a computer for school.”

Some parents also forbid teenagers from using social networks, except for services like Snapchat, which deletes messages after they have been sent. This way they don’t have to worry about saying something online that will haunt them later in life, one executive told me.

Although some non-tech parents I know give smartphones to children as young as 8, many who work in tech wait until their child is 14. While these teenagers can make calls and text, they are not given a data plan until 16. But there is one rule that is universal among the tech parents I polled.

“This is rule No. 1: There are no screens in the bedroom: There are no screens in the bedroom. Period. Ever,” Mr. Anderson said. […]

I never asked Mr. Jobs what his children did instead of using the gadgets he built, so I reached out to Walter Isaacson, the author of “Steve Jobs,” who spent a lot of time at their home.

“Every evening Steve made a point of having dinner at the big long table in their kitchen, discussing books and history and a variety of these things,” he said. “No one ever seemed to pull out an iPad or computer. The kids did not seem addicted at all to devices.”

Examples could easily be multiplied, even if one is only quoting Larchet. This is, quite briefly, what Silicon Valley technology executives want for their children.

My own working model

I remember, on environmental issues, someone talking softly about how “subdue the earth” in Genesis 1 originally meant a very gentle mastery. That was everything I wanted to believe, and I’d still like it to be true, but it has been said that the Hebrew has the force of, “trample it under foot!” In the Orthodox Church’s Greek Bible, the word here translated as “subdue,” κατακ&upsilonριω (katakurio) is the same verb that in the New Testament for how Orthodox leaders are not to relate to the rank and file, and can be translated “lord it over.” κυριοσ (kurios) is the basic word for “lord,” and the prefix κατα (kata) in at least some places gives the word significantly more force.

Should we lord it over the earth? That’s one thing I think we have done disproportionately well. However, I bring this up for a reason. I believe we can, should, and perhaps need to lord it over technology, and the basis for our interactions, above the assumed life in the Church and frequent reception of sacraments, is the bedrock to how we should relate to technology. We should reject most use of technology along marketing positions. Possibly I will be under the authority of an abbot and be directed not to engage in electronic communication at all. For now, I have the usual technologies, apart from any working smartwatch.

One way I have tried to explain my basic attitude is as follows. Most of us, most of the time, should not be calling 911. And my understanding is that you can get in trouble with the law without having what the law considers appropriate justification; you don’t call 911 because you’re bored and you want someone to talk to. However, the single most important number you can call is 911; if you are in a medical emergency or some other major problem, being able to call 911 can be a matter of life and death.

My prescription is, in caricature, carry a smartphone but only use it when you need to call 911.

Apart from the smartphone, I try to avoid TV, movies, radio and so on. Michael in Stranger in a Strange Land said that he had questions about what he saw on the “g**d**-noisy-box”, and I really don’t think I’m losing out by not being involved in them. Television has over the years grown a heavy dose of MSG; watching even a clean movie hits me like a stiff drink. Silence is something precious, and it has been called the language of the world to come.

On my smartphone, I’ve watched maybe a couple of dozen movies and have nothing loaded for it as an iPod. I have no games, or at least none for my own use, nor amusement apps. Its use is governed by silence, which means in large measure that it is used for logistic purposes and not used when I do not have a logistical reason to use it. I only really use part or what appears on my home screen: Gmail, Calendar, Camera, Maps, Weather, Notes, App Store, Settings, Termius (software for IT workers), GasBuddy, PNC, Kindle, Flashlight, Pedometer, Libby, Translate, FluentU (for language learning), DuckDuckGo (a privacy-enhanced web browser), Phone, mSecure (a password manager), and Text. And of those, I do not really use Camera, Weather, Notes, or Kindle.

This may sound very ascetic, but it is a spiritual equivalent of good physical health. Jerry Mander’s Four Arguments for the ELIMINATION of Television looks about artificial unusuality, about how we connect with the kind of stimulation we receive, and how children not stimulated by television can be stimulated by the natural world. My seemingly austere use of my phone gives me luxuries that would have been unimaginable to Emperors and Popes in the ancient and medieval times. Even in the nineteenth century people were pushing the envelope on keeping toilets from smelling nasty.

One area where I am learning now is to avoid making fake or ersatz connections by computer or phone. I use Facebook and Twitter to announce new postings; arguably I shouldn’t do even that. They are an arena for idle talking, and for fake friendship. Larchet’s term for a person hollowed out by technology is Homo connecticus, Man the Connected. There are numerous ways to be connected, all the time, in a way that is simply not helpful, and in fact an intravenous drip of noise. If I do not have an active conversation, I check my email by default about once an hour; though this might not be a good idea, I have turned off all sound notifications for text messages. In previous years, I had gone on “net.vacations” and avoided computers and electronic communication for a few days; more recently I have sometimes kept my phone on a permanent “Do not disturb.” As far as my social life, I meet people (and cats) face-to-face when I can.

I also almost categorically try to avoid exposure to advertising, almost as if it were porn; both are intended to stimulate unhelpful desire. I tend to be a lot less likely to covet something and spend tight money on things I don’t need. And really, if I need something only after an advertiser paints ownership beautifully, chances are some

All of this is how, in the concrete, I have tried to trample technology underfoot, and really trample its marketing proposition. This is something of a countercultural use, but it works remarkably well, and if you can rein in yourself, it won’t suck out so much of your blood.

What is the advantage of having a phone then? Wouldn’t it be simpler to not own one? I personally think there is much to commend about not owning a smartphone, but it is a socially mandated technology. You should be able to get along well enough to have a paper planner and pad and a standalone GPS to navigate by, but this is how to skim the cream off of technology and not hurt yourself with its murkier depths.

All of this may sound excessively ascetic, or a feat that it isn’t. Feel free to chalk it up to eccentricity or introversion. However, I would point out that the conversations in Silicon Valley technology executive’s houses are quiet lively. For example, here are ten things you might do, or start doing.

  1. Read a book by yourself.

  2. Read a book and discuss it together.

  3. Take up a new hobby, like woodworking. You can make a lot of interesting things woodworking.

  4. Go to an Orthodox church. After that, take a breather and go to a museum or a library.

  5. Pick one topic and research it as far as you can in a fixed number of days. Share with others what you learned.

  6. Buy a pair of binoculars and take up bird watching. Please note that local conservation society members, park districts, possibly libraries, and so on may have excellent advice on how to get involved.

  7. Spend an hour in silence and just sit, just unwind.

  8. Use older technologies and practices. Drive to visit someone instead of calling. Call instead of texting. Watch old 1950’s movies that are at an F on special effects but an A on plot and storytelling. Go outside and play catch with a ball or frisbee.

  9. Take a walk or a hike, or fish up a bicycle and take bike rides for fun.

  10. Have a conversation about everything and nothing.

And trample technologies underfoot as much as it takes to have a life.

How to get there

What I have listed above is more a destination than a means how. As far as how goes, the basic method is to start whittling away at your consumption of noise bit by bit. If you watch television, you might decide in advance what you want to watch, and stick to only shows you’ve picked out. After that, vote one show per week off the island (maybe one show per month would stick better), until there is only one show, and then cut into the days you watch it. That is much more effective than through sheer force of will to stop watching together until you binge and decide you can’t live without it. And the same principle applies with other things.

An Orthodox priest can be very good at helping you taper down and stop activities, and another perspective can really help. If you want to stick with a book, Tito Collander’s The Way of the Ascetics: The Ancient Tradition of Inner and Spiritual Growth displays the discipline well. However, a real, live encounter with an Orthodox priest gives a valuable second set of eyes, and making the pilgrimage and overcoming a bit of shyness are two good things you should want to have.

One P.S. about motivation

My main motivation in writing this is for you and your spiritual health. Now it might also be good for your body to stop vegetating with your smartphone and start doing things, and it might also be beneficial for the environment in that it encourages a much lighter step in consumption.

Would you take one small step, for yourself?

Read more of The Luddite’s Guide to Technology on Amazon!

That Hideous Impotence

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

Thimble even maintained that a good critic, by his sensibility alone, could detect between the traces head-knowledge and heart-knowledge had left on literature. “What common measure is there between IT hackers with their obscure and esoteric interests, their unworldly collections of skills that ordinary mortals scarcely even hear of, their attendant servers and daemons, and figures like the saints, who seem to produce results simply by trusting and following God?” Heart-knowledge and head-knowledge differ profoundly; heart-knowledge (though this is doubtful) may be as difficult to acquire; it is certainly a better exercise of the whole person.


The NASTY (the NASTY Association for the Scientism and Transhumanism Y-combinator) had, in a spirit of jest, one member occasionally call another member “more evil than Satan himself.” But in fact the many members fitting into NASTY had one-by-one filled in pieces: now by FaecesBook, now by the Twits’ Crowd, now by dark Goggles, now by MicroSith, now by Forbidden Fruit, all offering such treasures that in countries as poor as Africa, No Such Agency would know not only every web search and every text, but to any who could obtain a smartphone and a watch, every step, every breath, every heartbeat.

As time passed on, the technological dragnet only drew tighter. And people naturally think that all of this is the creative genius of man.

But there was always, always individual human freedom.


“It is rather horrible. The newer technologies together represent something like a secularized occult. I mean even our time (we come at the extreme tail end of it), though you could still use that sort of technology innocently, you can’t do it safely. These things aren’t bad in themselves, but they are already bad for us. They sort of withered the person who dealt with them. On purpose. They couldn’t be adopted by the masses if they couldn’t. People of our time are withered. Some millennials are quite pious and humble and all that, but something has been taken out of them. Take away their gadgets for a day and they will show a quietness that is just a little deadly, like the quiet of a gutted building. It’s the result of having our minds laid open to something that broadens the environment.

“Orthodoxy is a last and greatest view of an old order in which matter and spirit are, for a modern point of view, confused. For some saints every operation on Nature is a kind of personal contact, like coaxing a child or stroking one’s horse. Now we have the modern man to whom Nature is something dead—a machine to be worked, and taken to bits if it won’t work the way he pleases, and postmodern varieties with their ‘spirituality’ which drives ever much deeper the chasm separating the sacred from the secular. The Orthodox Church, with her saints, represent what we’ve got to get back to do and an ever-open door. Did you know that Orthodox are all forbidden to pursue systematic theology?”


But Redemption already knew, in fact, that there was Eldilic energy and Eldilic knowledge behind the NASTY. It was, of course, another question whether the human members knew of the dark powers who were their real organisers. And in the long run this question was not perhaps important. As Ransom himself had said more than once, “Whether they know it or whether they don’t, much the same sort of things are going to happen. It’s not a question of how the human members of NASTY will act—the Dark-Eldils will see to that—but of how they will think about their actions.”

For Redemption already knew of the constant stings of temptation come to all of us and try to entice us to believe ideas we think our own and embrace to our slow spiritual depth. The Philokalia, second only to the Bible among Orthodox classics in recent history, was a manual on the spiritual life that kept returning to the activities and operations of demons. Its authors know well enough about the continuing warfare of thoughts to desire this or that that have been assaulting us for the ages, and demonic temptations occur not only to some rare specialty of people deeply enmeshed in e.g. the occult. (And we are briefly told, “Men hold on to sin because they think it adorns them.”) Demonic possession through occult or other means is of course a worse problem, but whether we like it or not a great deal of what we think of as our thoughts and our desires are stings of demons attacking us. As one student had approached Redemption and said, with great excitement, “I’ve just had a completely new idea,” Ransom answered, “I am very excited for you and for your having this new idea. However, this idea was had before by Such-and-such particular monk in the fourth century, and furthermore he is still wrong.”


Redemption opened The Luddite’s Guide to Technology and called out:

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.”‘


And Redemption agreed. He said, “Faecesbook’s old-school database-like limit on specifying one’s religion are constricted. The facilities are sorely lacking to give one’s religion as, “Alter Christus: “Follower of Jesus” means “Another Christ!””

Thimble asked, “And what of the Arthurian legends?”

Redemption said, “What about them?”

Thimble said, “Please, I want to hear.”

Redemption said, “Well, one can say that there is no option to achieve the Holy Grail, nor to acquire it. The only game in town is to become the Holy Grail. But that is on the periphery.”

iPun said, “I’m no literary critic, nor do I know about the Holy Grail, but it sounds an awful lot to me like you’re holding out on us for an answer.”

Redemption said, “Perhaps the most damning remark about medieval literature is that of all that one of the greatest literary legacies, and the only one on ordinary non-medievalists’ radar, is that of the Arthurian legends.”

Thimble said, “Could you be a little more concrete?”

Redemption said, “Take the figure of Merlin. His name, rendered as ‘Myrddhin’ in Lawhead’s account, was changed to ‘Merlin’ in the Brut in order not to sound like a French swear-word, today ‘merde.’ The Brut, formally the Historia Regum Britanniae, is a twelfth-century example of history as society would like it to be, like some conspiracy theory works today, which is to say that is pseudo-history that today would ordinarily be introduced as fiction, with masterful storytelling but no connection to actual history. Also, the legends were importantly no longer offered in Celtic language, but Latin that could quickly spread through Europe. The legends spread like wildfire through Europe even centuries later, and interestingly spread in the vernacular, possibly carried by the troubadours who would inspire the name of Francis of Assisi.

“But about Merlin specifically. There have been efforts to Christianize him, and not just in recent history: Robert de Boron represents a medieval teller of Arthurian tales who tried to anchor them to Christian doctrine. In Sir Thomas Mallory, the hinge between the medieval flourishing and almost all subsequent English retellings of the legend, Merlin is not called a ‘wizard,’ but a ‘prophet.’ There is in the medieval legends pseudo-Christian working out of pseudo-doctrine that the Devil was to have a son by an almost-perfect virgin who had slipped in her prayers but once, and he would be something like an incarnate Anti-Christ, but Christians fortunately got wind of this and said many powerful prayers, to the effect that Merlin was born the Devil’s son, but without the Devil’s evil, so someone who commanded the Devil’s power was yet good and Christian. And the same is to be said of C.S. Lewis, in whom we read:

“And where would Merlin be?”

“Yes. He’s the really interesting figure. Did the whole thing fail because he died so soon? Has it ever struck you what an odd creation Merlin is? He’s not evil: yet he’s a magician. He is obviously a druid: yet he knows all about the Grail. He’s ‘the devil’s son’: but then Layamon goes out of his way to tell you that the kind of being who fathered Merlin needn’t have been bad after all. You remember: “There dwell in the sky many kinds of wights. Some of them are good, and some work evil.”

“It is rather puzzling. I hadn’t thought of it before.”

“I often wonder,” said Dr. Dimble, “whether Merlin doesn’t represent the last trace of something the later tradition has quite forgotten about—something that became impossible when the only people in touch with the supernatural were either white or black, either priests or sorcerors.

“Perhaps like no other character in literature, C.S. Lewis’s Merlin is ‘the really interesting figure.’ He rivets all attention on himself, and for good reason. The standard distinction between flat and rounded characters in literature has said to be that a rounded character believably surprises the reader. Merlin comes remarkably close to delivering nothing but believable surprises.

“And Lewis has Merlin, and reference to being the Devil’s son; the opening prehistory of the main story has a figure say, ‘Marry, sirs, if Merlin who was the Devil’s son was a true King’s man as ever ate bread, is it not a shame that you, being but the sons of bitches, must be rebels and regicides?’, but even Amazon reviewers have asked why Lewis has Merlin come if he’s not allowed to do anything. And indeed one monumental goal when the Pendragon speaks with him is to shut down every single service Merlin offers to do for him (and finally corner him into one terrifying service).”

Thimble said, “Well and done, but does that one character tarnish into oblivion the entirety of the encyclopedia’s worth of Arthurian legends that have been written?”

Redemption paused, and said, “Now that you mention it, I think it does in a much more direct way than I expected.”

Thimble said, “How’s that?”

Redemption said, “The Arthurian legends represent a never-never land to us, but it shows historical insensitivity to assume that they were realistic fiction to the Brut’s first audience, or Chrétien de Troyes, or Sir Thomas Mallory. The Arthurian legends were a never-neverland when the ink on those pages was still wet: a land in which anything can happen, at least anything wondrous or supernatural. Commerce never sullies the pages, and one of very few peasants to get a physical description has a striking description that seems to describe a pachyderm more than any human. The dates for Arthurian legends to spread through Europe like wildfire are twelfth century and following, but the dates given as ostensible historical references for the original events are fifth or sixth century. In other words, the medievals telling the legends lived about as far after Arthur’s supposed time as we are after them. There are a similar number of centuries in between.

“Furthermore, you get comments, in relation to chivalry and courtly love, that ‘People don’t really love nowadays, not like they loved then,’ which is a perfect recipe for the same thing as you get today in the Orthodox Church with a nuclear family all wearing cassocks like monks and priests, and having an Irish last name. It’s an attempt to re-create a past that never existed, and that is a gateway drug not just to silliness but trouble.”

Thimble said, “Yes, but are stories about never-never land really as bad as a baptized Merlin?”

Redemption said, “I’m trying to think of a pleasant analogy. An unpleasant analogy might be to ask if soft porn is really as bad as hard porn. We ought ideally steer clear of both.

“In the desert, monks were perennially warned of the danger of escapism. When escape seems like something we need, it is a temptation, and the proper way of dealing with it is to keep on praying. Escape and the occult both have a sense that we know better than God what circumstances we should be in, and not see the here and now as a gift from God the Father. The whole temptation is a hydra. Whatever else Muslims have wrong, there is a very good reason why, historically, Muslim science may have been very good at observation, but very bad at entertaining competing theories: the basic objection is, in Christian terms, ‘How can you want anything but what God in his Sovereignty has willed?’ And this repugnance stems from something Western Christianity has lost in its transition to modernity.

“And this is why Lewis’s distinction between ‘fairy magic’, meaning fairy-tale magic, which he saw as harmless and most often supplying plot devices, and ‘real magic’, meaning realistic depiction of occult practice, which he condemned, does not hold well enough. Of course the distinction is to be made, but when one reads the Chronicles of Narnia and reads Aslan saying, ‘This was the very reason why you were brought to Narnia, that by knowing me here for a little, you may know me better there,’ one wants to be in Narnia in escape and not to set down Narnia to experience real joy. To wish to be in Narnia represents the same passion, in the classical sense, as to wish to be Merlin.

“And if a tree may be judged by its fruit, the many fantasy authors who have followed Lewis in writing medieval fantasy have scarcely understood medieval history or been Christians, writing for Christian edification. Even as far as escape goes, Aslan sends all the children back from Narnia to our world, and says that trips to Narnia are only appropriate up to a certain age. In some subsequent works, the traveler from our world never returns: he remains in escape.”

Thimble asked, “So we’re best off leaving the Arthurian legends, and Merlin, with the medieval world?”

Redemption said, “I have trouble answering that question Aye or Nay.”

Thimble asked, “Why? You see shades of grey?”

Redemption said, “No. I don’t believe we’ve left the medieval world.”

Thimble asked, “How’s that?”

Redemption said, “I don’t believe we’ve left the medieval world. I believe we’ve delved deeper into it than any figure who died before modern or postmodern history. If you know anything about how the katana—the sword that was called the soul of the samarai—is made, you would know that a smith makes a particular iron block, then stretches it and folds it in on itself, then that is hammered until it is stretched out, then folded in on itself, and the process is repeated many, many times. When the manifold steel is shaped into a sword, the blade is sharp as a razor, incredibly strong, and will last for ages, perhaps for centuries. The medieval West, isolated from the Greek Fathers, then later on infatuated with “the Philosopher” Aristotle to Thomas Aquinas’s own great harm, and with its stream of Renaissances, represents that block of steel stretched out and folded in on itself. The chain continues for more than the more spectacular eccentricities to be found in the postmodern world. But the future sword blade stretched out and folding in on itself is a process of and by the medieval world, and a process that will perhaps continue until that terrible day when the Lord comes again in glory to judge the living and the dead—and may help pave the way for it!”

iPun said, “Do you not make allowances for greater ignorance in the past?”

Redemption said, “I do not make any allowance for greater ignorance in the past, although allowances for different ignorance in the past are more negotiable. You, personally, would do well to make allowances for greater ignorance in the present.”

iPun said, “Do you not deny that we live in the ongoing wake of an explosion of knowledge in the sciences?”

Redemption said, “Knowledge can be ignorance. There has been a shift, as the steel has folded in on itself, of moving from heart-knowledge, knowledge of the whole person, to head-knowledge, to a knowledge that in its proper use serves as a moon to the sun of heart-knowledge. And in that sense we have gone from seeing by sunlight to being expert at seeing by moonlight. In the heyday of Arthurian legends, Rome warned its members about “idle romances,” and even someone as foundational as Chrétien de Troyes has a privileged woman reading a romance on top of a sweatshop. As far as an explosion goes, we are spiritual heirs to the wreckage of a bomb exploding, so that even in Africa it is common to have multiple mobile devices per house. Lewis wrote of the press as spewing Western venom across the world; we’ve done his press one better, or perhaps many better for that. And the press of his day did not match the vile content on the web, nor accept as normal the intrusion of unsolicited porn, except that today you need a pill to make love.

“It is as if you stopped using the light of the sun himself, and would only see by the light of the moon, and as events unfolded you regained the natural human ability to see truly but imperfectly by the light of moon and star, and then you invented night vision systems that let you see by infrared indication of heat, or the little bit of green light that takes the lion share of natural light by night, and then to your pride combined them to make one cadaverous combination. And in all of this you remain in Plato’s cave, and will not step out in the light of the sun, and not only because the people who see by moonlight would call it lunacy if you helped them see by the light of the sun.”

Thimble said, “And in the light only of the moon herself, intimacy itself turns artificial.”

Redemption said no more.


Gain flipped the page of the book, and read:

…accounts of Satan as God’s jester. For all of us do the will of God; that is not the question. The real question is whether we will do God’s will as instruments, like Satan and Judas, or Sons, as St. Peter and St. John.

That is why Christians need not fear the Antichrist, even if he is knocking at the door. For Satan will ever remain God’s jester, and though an Antichrist be possessed of God’s jester or not, to Christians there is no Antichrist and Christ is ever present to those who only “keep their eyes on Jesus.” Do you fear not being able to buy and sell if you do not accept the Mark of the Beast on your hand and forehead? Know then that, as is said in the Philokalia, a man can live without eating (or drinking) if God so wills? Do not worry that the grace of God which so strengthened the martyrs in ages past need fail if you cannot buy bread or perhaps water. God is merciful, and no one can use force to stop God from being gracious to you. Remain faithful, that is all. Christians may, in the end, be saved simply because they refused the mark of the beast. Many monastics would have given everything to buy the grace of God at such a light price!

Gain heard footsteps on the floor behind the door, snapped shut the book and turned red, and then slowly opened it again.

Redemption laughed.

Read more of “St. Clive:” An Eastern Orthodox Author Looks Back at C.S. Lewis on Amazon!

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

Cover for The Luddite's Guide to Technology

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

Merlin and me

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

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

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

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

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

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

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

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

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

“I love vegans. They taste like chicken.”

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

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

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

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

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

Evangelical Orthodox Church

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

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

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

“Space-conquering technologies” are body-conquering technologies

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Discernment for old “prophecies”

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

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

There are a couple of things to be said here.

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

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

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

The Prophecy of Saint Nilus

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

By SAINT NILUS (d. circa AD 430)

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

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

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

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

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

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

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

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

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

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

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

Venerable Nilus the Myrrhgusher of Mt Athos

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

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

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

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

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

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

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

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

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

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

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

The disenchantment of magic

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

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

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

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

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

Here, I have a deeper cut to offer.

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

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

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

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

“More evil than Satan himself”

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

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

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

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

Are we in the end times?

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

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

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

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

Conclusion: “Hogwarts for Hackers”—Wired

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

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

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

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

Read more of The Luddite’s Guide to Technology on Amazon!