Thursday, 14 December 2017

Three suggestions for Awakening Albion...

Metaphysics, Motivation and Actions... over at Albion Awakening

Some vital definitions relating to Primary Thinking and Final Participation

Imagination - mental 'pictures' - important but not-necessarily true

Inspiration - true knowledge coming from external divine sources

Intuition - true knowledge coming from the inner divine source

The Real Self - the divine within, unique to ourselves
(due to our eternal pre-mortal existence), and shared with all others (because a part of God; due to us each being a son or daughter of God)

Primary Thinking - thinking of the (divine) Real Self
(and Not the mass of sometimes-willed and sometimes-automatic 'cognitive processing' resulting from instinct and environmental interactions)

Final Participation = Intuition - our true relationship with the world when engaged in Primary Thinking

My Xtmas wish for you: please, Please, PLEASE don't waste your time in pointing-out the inconsistencies of The Mainstream Left (i.e. our society), or trying to make sense of them...

The Left, which is the mainstream modern official government, bureaucratic and media world - is Not coherent because it is primarily oppositional.

It is in essence opposed to Good, which means that it does not need to be coherent. It is opposed to Good, which means that coherence is one of those things to which it is opposed.

It is opposed to Good because, at the highest level, it is strategically controlled by demonic intelligences  - which is how its purpose has been maintained across the generations, across the world.

So don't waste your time in pointing-out the inconsistencies of The Mainstream Left (i.e. our society), or trying to make sense of them (that is exactly what They want you to do...) There is no sense to be made; the lack of sense is (almost) the whole point of it all.

Wednesday, 13 December 2017

Apologies to commenters on the Owen Barfield Blog

I didn't know about you!

Common error - 'regression to the mean' of intelligence

People say that the offspring of high IQ individuals will regress to the mean (average) of their 'population' - and they calculate this as if it were a mathematical law...

But intelligence is a measure of a biological variable, and 'regression towards the mean' happens, if-and-when it does, for biological reasons - it is not a mathematical law.

When a high IQ individual is a descendant of high IQ parents, grandparents etc - there is no regression to the mean.

(Except for the trivial reason that test-takers who score highly because they 'have a good day' will re-test at lower scores. This can be somewhat dealt with by having several measurements of IQ - although this also increases the chance of 'having a bad day' maybe from non-random illness, and falsely dragging down the average. In practice there is no substitute for high quality data and increased numbers/ averageing does not help. This means excluding from the data any people who are suffering from acute, test-score suppressing illness or any other systematic cause for false measurement. In biology; smaller higher quality studies are always better than larger, poorer quality studies.)

In other words, to the extent that a high IQ individual comes from a genetically-relatively-intelligence-inbreeding caste or class; there is no regression to the mean.

And, in fact this is a very common situation - at least to the extent that regression to the mean is insignificant in amongst other factors. 

The point to hold in mind is that no variation/ distribution is really random; randomness is just an assumption, a model, which may be expedient for specific purposes - but is not a general truth; indeed randomness is usually a false model when it comes to biology.

In sum, human behaviour and ability cannot be explained by mathematical rules - at most such rules summarise a specific data set - which must then be evaluated in terms of scientific quality. We cannot explain unless or until we know something of causes. 

Who/ what is the Antichrist? Recognise by motivation, not doctrine

The Antichrist is often wrongly assumed to be an anti-Christian - like the majority of modern political, business, and other leaders in The West. But the idea is meant to convey a person who is superficially, apparently Christian - who therefore gathers the support of Christians... and then leads them into deceieved but self-chosen damnation.

Also, there need not be one Antichrist - but a multitude - it can be a type rather than a group.

How to penetrate the deception? Well it is seldom a matter of false doctrine - because doctrine is easily faked or distorted - the world is full of people who advertise that they are doing X, but interpreting matters so that they instead destroy X - and humans are very vulnerable to that kind of deception at all levels: the own-nation-hating patriotic politician, the women-destroying feminist, the pro-science advocate who converts research into bureaucracy; the doctor who causes sickness; the educationalists who transform teaching into form-filling...

So good doctrine is compatible with being Antichrist; while on the other hand 'bad' Christian doctrine seems perfectly compatible with true Christian status, in that real, exemplary Christians are found in many churches and denominations.  

No - what makes Antichrist, and what makes Antichrist detectable, is any kind of Christianity pursued with unChristian motivation.

I say 'detectable'; but of course detecting motivation is a matter of intuitive inference, which each must do for himself (or else take the word of somebody he intuitively trusts as being both well-motivated and sufficiently informed).

In sum, we should not accept Christian leadership from anyone who does not place Christianity first, and foremost, as the priority in life (and repents their failures to live-up to this ideal).

The danger is that in today's climate, even someone who is merely interested-in and lukewarmly-supportive-of Christianity (perhaps as a means to an end of a more peaceful and prosperous society), might be set-up by Christian followers, out of a kind-of desperation.

Since this leader is, as a matter of fact, Not primarily motivated by Christianity - he will then use Christianity as a means to socio-political-business ends - as well as to fulfil personal goals such as status, sex, wealth etc. Since he is a leader, he will draw his followers down the same path - thus Christianity is made secondary, redefined expediently, evaluated in materialistic and worldly terms. 

And this is an Antichrist, one of many - although not The Antichrist. I expect several names have come to mind as you read this - and names of not-bad, not-the-worst people... well, they (and not the obvious baddies) are indeed the Antichrists of our time.

Tuesday, 12 December 2017

Schroedinger's Cat and the Anthropic Principle

I will not try to explain the Schroedinger's Cat thought-experiment, or the Anthropic Principle, as associated with Fred Hoyle -

I just want to make a comment about the status of this kind of theoretical reflection in Physics - or in science generally. (Another related example would be 'the collapse of the wave function' when something 'quantum' is observed.)

As a scientist I have always felt there was both something significant, and also something wrong, with this kind of reasoning. And this, I think, is the consequence of trying to deal with matters of metaphysical philosophy within the paradigm of science - where problems of this kind can be described, or sensed, but not solved.

Science developed as a subject, at least since Newton, by ignoring the observer - that is by assuming that all relevant (competent, properly-motivated) observers would observe in the same way such that the observer could simply be left out of consideration.

There is an element of covert fixing about this! In the sense that only a few people are 'allowed' to function inside science - and there is an extended process of education/ training/ socialization/ indoctrination which scientists must go-through before their observations (or opinions) count for anything within science.

Some/ many/ most people either cannot or will not get through this process - and are excluded from science - indeed, all active scientists know that the ability to do science (that is, to be an observer who observes like other scientists) is pretty rare; and most will have come across plenty of people who just cannot do it.

(In the past, this was known via the personal contacts of 'invisible colleges' of self-selected and self-regulating people working on particular areas and problems - but nowadays what calls-itself science is populated mostly by people who can't do it - neither can they interpret it nor use it. Thus science is overall and overwhelmingly a thing of the past.)

However this pragmatic solution is incoherent, and always was incoherent - as Goethe (among others) sensed and argued two hundred years ago. It is obvious, on consideration - which is seldom done - that the observer is always involved in any science, as well as the inferred-unobserved-phenomena. In sum, consciousness must exist before science can be done; and science also requires phenomena independent of consciousness - however, nothing can be known of phenomena without consciousness.

More exactly, scientific knowledge involves, not either, nor or, but both phenomena and an observer. Furthermore, any real knowledge must be the same for all observers. So that-which-observes needs to be common-between scientist, and it must observe validly, if any science can be true. A Fred Hoyle commented 'It makes sense to suppose that a bit of God is operating in all of us... it is almost as if God doesn't know what is going on in the universe [and that human intervention] is the way that records are kept'.

In other words, Physics theoretical reflection like Schroedinger's cat and the Anthropic principle are partial and distorted formulations which are properly dealt-with in the philosophy of Rudolf Steiner and Owen Barfield - and indeed this seems to have been well understood by Barfield and his friend David Bohm.

The quantum aspect is just a red herring - it merely highlights the problem of not being able to know exactly, not being able to predict exactly, not-knowing unless we 'observe'.

In sum, these are problems that can be sensed from within science - in terms of theoretical incoherences; and problems of replication; and problems of inability to conceptualise a scientific method leading to anything more than expedient-but-not-true models, imperfectly communicated in ways whose imperfections can never be pinned-down...

John Michell on the meaning of coincidences (synchronicities)

I once kept a coincidence diary... and I found that the more I noticed them, the more frequently they occurred. 

If I thought about someone he would immediately call or write; words I had never previously heard of repeated themselves in twos or threes; the clues in my crossword began giving personal messages; long-lost objects began reappearing in places where they should always have been; and if I wanted a reference to any subject, I had only to pick up a book lying one someone's table and there it was. 

Life became so nervously intense that I grew tired of it, gave up the diary, and sank back into normality. 

I think that during that period I was in a state of Primordial Perception, the state in which our primitive by highly sensitised nomadic ancestors lived. To live well, or at all, they had to be alert to all the clues and hints which nature provides, and know how to take advantage of them. 

They rode their luck, but not fatalistically but as they themselves made it; through the forms of sympathetic magic, which develop naturally from the primordial, spiritual mode of perception. 

That is not a state in which one can comfortably live today. It clashes painfully with the modern way of perception; and those who discover or fall into it are liable to end-up in the madhouse...

From 'Just a coincidence' in The John Michell Reader: Writings and rants of a radical traditionalist (edited by Joscelyn Godwin), 2015.

This is one of those matters about which Owen Barfield's scheme of Original Participation versus Final Participation has much to say. To do what Michell did, was to recover Original Participation - that is, to some extent to recover (in the adulthood, in the modern world) the child-like state of unconscious belonging-in the world.

But this recovery is only partly possible and entails a lowering of self-consciousness. This is indeed a path chosen by many - for example Michell; who reportedly smoked cannabis almost continually; presumably partly for this purpose. Other people use alcohol, trance states, partial sleep, or immersion in suitable external stimuli (this path is taken by separatists among tribal people).

Michell indeed advocated explicitly (and argued beautifully for) a return to an earlier state of group-consciousness - in effect to Original Participation.

But I would regard this as a failure of our spiritual destiny towards divine consciousness, as well as being in-practice impossible: having discovered that life was fuller of meaning than he supposed, Michell felt compelled to give-up this unconscious participation in the world because he felt himself slipping-towards insanity.

What we are supposed to infer from the proliferation of coincidences (i.e. synchronicities) which happens after they are noticed and taken seriously as communications; is that we should move forward to Final Participation - instead of sinking-into Life, we should bring all Life together into the encompassing, intuitive thinking of the real self: into Primary Thinking.

Instead of trying to lose our self-consciousness into a waking-dream; we should aim to expand our consciousness to include meaningful-coincidences in the stream of thought; to intensify thinking by learning how to think in freedom, from our-selves - instead of allowing thinking to become almost-always automatic, robotic, inculcated, manipulated...

So, it is a pity that Michell did not press forward into his life of coincidences; as probably (as a modern prophet) he really should have done. It was a test that he failed. Lapsing back into the usual incoherent and despairing compromise did not really help him, or us.

Monday, 11 December 2017

An Introduction to Owen Barfield

I am currently working on putting together a book on Owen Barfield: this is a draft of what might be the introduction:

It seems clear from accounts of those who knew him, confirmed by surviving filmed evidence, that Owen Barfield was a genuinely modest man. Of course, he had the solid, inner confidence that is essential to a genius; but this inner confidence did not come-out in personal interactions, where he was self-effacing and conciliatory. Much the same applies to his writings - which seek common ground rather than confrontation. This was, of course, a virtue; yet there is a consequent tendency to underestimate the depth, scope and originality of Barfield's achievement.

Furthermore, Barfield's writings are extremely careful, precise and balanced to the point that it is sometimes unclear what exactly are his own views. The prose is lucid and aphoristic; stimulating - yet, perhaps from not wishing to over-state or exaggerate, from not wishing to antagonise or dominate - Barfield did not always do justice to himself. He had a tendency to over-prepare the background; to explain and deal with objections, and to surround his assertions with qualifications and distinctions; to such a degree that by the time we eventually get to read his own actual beliefs - they are easy to miss. His considered views are typically articulated without much emphasis, or repetition, or re-explaining - so concisely that they can seem ambiguous.

In introducing my interpretation of Owen Barfield, his modesty can serve as a springboard; because it is the man's modesty that has, I believe, led to a general misunderstanding of the nature of his achievement. And therefore it has led to the potential value of a book which focuses on Barfield's philosophical understanding, states that understanding somewhat baldly, and accepts that understanding as a basis for development -  rather than re-rehearsing the arguments...  

...Barfield was working at a level much deeper than philology: he was a metaphysical philosopher engaged in redescribing modern Man's basic assumptions concerning the nature of reality; and Barfield underpinned his metaphysics with a radical Christian theological reinterpretation of the nature and purpose of God's relationship with Man and creation.

I suppose that if Barfield were confronted with the above passage, he would quietly but firmly agree that he was - indeed - essentially working in metaphysics and theology; and would then modestly point-out the large extent of his debt to Rudolf Steiner; that much of Barfield's philosophy can be seen as built-upon the foundations of Steiner's early philosophical books culminating in The Philosophy of Freedom (1894).

And debt is real and vital; despite a few differences, and that Barfield's work leaves-out the great bulk of Steiner's enormous output of 'spiritual science'. Yet it also seems to be true that Steiner's work served more as a confirmation and clarification of Barfield's pre-existing intuitions than a primary source of them.

In the end, it seems necessary to acknowledge both that Barfield's ideas are built-on those of Steiner; and also that Barfield is his-own-man - and for many or most people Barfield could justify the status of serving as one of a handful of truly important philosophers of the twentieth century; one whose work is of potentially-life transforming, life-enhancing value.

Read the whole thing at the Owen Barfield Blog. 

An imaginary future historian looks back on the 21st century

A really insightful, clarifying and thought-provoking-thought-experiment from 'Bonald' in the blog section of Throne and Altar.

My understanding is that something-of the-sort will happen, unless somebody or something stops it (and there is no sign of that happening, so far) - but Bonald's is a kind of minimal view of what would happen (which would probably be much more extreme). And the real story (including the real motivations) is understandable only at the spiritual level of analysis (i.e. warfare between the powers of Good and of evil). Civilizational outcomes are just a side-show: a means to that end.

Metaphysics comes before Epistemology - we need to assume the nature of reality before we speculate on how we know what is true

For the past century and a half, metaphysics (the philosophy of ultimate assumptions concerning the nature of reality) has been ignored, ridiculed, asserted to be unnecessary; and the philosophical focus has been on epistemology - that is, the question of knowledge (how we can known anything, or know any specific thing).

Thus, it has been common since Logical Positivism for modern thinkers to claim - incoherently - that do not have any metaphysical assumptions, but 'instead' base their beliefs on 'evidence' (thereby including the assumption that they already-know what counts as valid evidence and they already-know to interpret it validly...).

Anyway - we should acknowledge that metaphysics is necessary, and an explicit metaphysics is necessary in modernity because metaphysics Will Be Challenged.

So - anyone can state a basic assumption, something about which we say: It Just Is; and the proper question is how may metaphysical assumptions be evaluated? 

Ultimately personal evaluation is an intuitive process, by which our true-self (our real-divine self) grasps the proposition entire and makes a solid evaluation. But that comes at the end of a process of clarification - that is, we need to come to that state of simplicity and clarity before we can evaluate it as-a-whole.

One help is to assume the truth of the assumption, then ask: Does this assumption make sense of the fact that I know it? 

(In other words, does this metaphysics support a coherent epistemology?)

If the assumption is (assumed to be) true,

Then could we, personally, know-that it was true?

Many metaphysical assumptions cannot sustain an epistemology by which they could be known.

This would incline me to reject them - how about you?


Most mainstream metaphysical assumptions are incoherent wrt. epistemology. As examples:
      If natural selection is assumed metaphysically true, as the only and sufficient explanation of Man; then human reason must be a product of natural selection; which means that human reason can never know anything (because natural selection is about differential fitness, not about truth).   
     If it is assumed that the universe is assumed to be a combination of randomness and determinism; then we personally could never know this - because we personally would be a combination of randomness and determinism and could never know anything. The universe might actually Be random/ determined - but if so, we personally could never know that. 


Sunday, 10 December 2017

Each birth is a death - and emergence of a new dyadic polarity

(Polarity is a term from Coleridge via Barfield meaning a dyadic relationship between two distinguishable but inseparable complementary elements - it implies that fundamental reality and priority of dynamic process - of creation and procreation. The prime polarity is love of two distinct, complementary, eternally wedded persons.)

Spiritual progression is a sequence of deaths and births.

The conception then birth of Jesus was the death of Jehovah, when Jehovah (who made this earth) became a part of a polar dyad with Man;  Jesus's baptism was the birth of Christ in dyadic polarity with the Holy Spirit; the resurrection of Jesus Christ required his death and a polarity with The Father.

Baptism and Marriage imply the death of a previous singleness and birth of a new dyadic polarity.

Truly to be born-again as a Christian is death of what we previously were; the birth of a child is the emergence of a new relationship of parenthood - and the death of our previous state.

An eternal marriage of a fully divine son and daughter of God is a recapitulation of the primal dyad - and the ultimate creative polarity; capable of procreation of new spirit children from primordial human 'intelligences' - as well as of 'normal' creation.

(I presume that marriage was the final stage in the theosis of Jesus Christ - by which he achieved the full nature of the Father; such is - I believe - represented in John's Gospel.)  

Because what emerges is a new polarity, to be Christian it is not a static state - it is the balance of a polarity - and that balance may go in either direction, even a long way towards apostasy, without the polarity being destroyed - so long as repentance is effectual.

(The sin against the Holy Ghost refers to the destruction of this polarity; which is non-viable, and a kind of death. Polar complements cannot be separated without destruction - perhaps into mere abstraction - of both parts.)

So at Christmas we celebrate a birth - which is also a death; complementary to Easter where we celebrate the same process with the opposite emphasis.

A birth is rightly to be celebrated; and for birth, death is necessary - including that death which terminates mortality and opens to resurrection.

It's Wassail time!

See and hear more at Albion Awakening...

Saturday, 9 December 2017

Is incarnation into mortal life a 'random' process? (Mormon theology compared with mainstream)

We are incarnated into this mortal life - and each person finds himself or herself in a different situation: different times in history; different places on the planet; different sex, class, race; different parents...

There seems to be only two basic possibilities:

1. That the allocation of souls to bodies is a random process. We are equally likely to end up anywhere.

2.  God 'places' us into some specific situation.

The first 'random' possibility implies that our situation and sex is a matter of indifference to God and to our-selves - one situation is as good as another. This choice is pretty much entailed by the mainstream Christian belief that each soul is created some time between conception and birth - each soul starts out identical, so there is no point or purpose in placing a specific soul in one place rather than other.

The second 'placing' idea implies that we have different needs in mortal life - and this implies that souls are different at the point of incarnation, which also implies that we have a pre-incarnation existence. This doctrine of pre-existence has been non-mainstream for Christians since about the time of Augustine of Hippo - but is held by Mormons among others.

This is a good example of the way that metaphysical assumptions affect theology. Mainstream Christians are pretty-much compelled to assume that our situation in life is random, and meaningless - in now way is our actual life-situation 'tailored' to our spiritual needs.

Whereas Mormons, and others who believe in pre-existence, are compelled to assume that God must have placed us into our specific life-situation with at least some regard for what situation will benefit us; and potentially this placing would be highly-exact (although human free will or agency will surely make it impossible for the placing to be fully-exact - since any niche would be changed by the choices of the people around it).

Aside: the question of sexual identity - man or woman - is another point of disagreement between mainstream and Mormon. The mainstream view sees the human soul as newly-created from-nothing - and sexual identity therefore as secondary, and in principle it might be male, female of something-else, or nothing. This links with God being neither man nor women, but containing both.

But for Mormons it is doctrine that every person is either man or woman - nothing else is possible in a deep and ultimate sense (whatever the effects of disease or environment), and this identity goes all the way down and back to eternity. Furthermore God is a dyad of Man and Woman: Heavenly Father and Mother; Jesus was a man; angels are either men or women etc...

It can be seen that Mainstream and Mormon Christianity, while both being genuinely Christian, are based upon distinct metaphysical assumptions.

And these basic assumptions lead to big differences in  how we personally regard our specific situation in life: for Mormons our situation is meaningful because designed for our needs; whereas for mainstream Christians our situation (and indeed our sex) is random.

God's creation is animation

God did not create 'from nothing' but by shaping and organising - by animating - pre-existent stuff; which included primordial men and women: seeds of consciousness.

Thus God's work of creation was to bring life and consciousness to reality - only that which is alive has meaning and purpose and the potential for relationship. Only that which is alive can be brought within God's reality of Love.

The work of creation continues; it is substantially a building coherence of love, and a bringing to higher consciousness - which is awareness.

The divine plan is for ever-increasing awareness of reality; and that reality is underpinned by love (love is the principle of coherence). Love can only be between alive and conscious entities (relationship) - so the universe coheres only by virtue of its being animate.

Love cannot be coerced, so God's creation is chosen: it is offered to us, and we are not compelled to accept it. We accept it because we want it. We accept developmental enhancement of our consciousness only because we want to.

And if we do not want these things, loving provision is made for us - as any loving parent would (sadly, but willingly) make provision for any child who chose not to grow up, or chose not to become more conscious, or chose to go-it-alone.

Friday, 8 December 2017

What would convince modern people? (What could give us the courage we so badly need?)

What convinces people, in the modern world?

The modern world is full of contradictory and confusing communications; on the other hand there is a denial of the reality and relevance of metaphysical assumptions concerning the nature of reality - so this confusion (being based on conflicting assumptions) is intractable.

Lacking clarity, modern people are - in practice - convinced by propaganda and power; that is by emotional manipulation and by fear.

This makes cowards of us all - because we lack confidence in anything; lacking confidence we lack courage.

To be courageous we need to be convinced - and if we lack courage we will lack all virtue, because we will be slaves of expediency...

What, then, would or could convince modern people they are wrong - in a world where propaganda and power are controlled by an evil Establishment?

Explanation does not work; because explanation depends on the already-existing framework of assumptions, which are incoherent.

Evidence does not work; for the same reason - what counts as 'evidence' is dependent on the incoherent explanatory framework...

The only answer I can think of is that people can only be convinced when they discover reality for themselves; in such a way that this discovery is personally compelling.

To do this, people will need to do what it takes. Each individual must discover reality for himself; in whatever way he personally find so convincing as to serve as the basis for courage.

Otherwise he will remain what he is: a coward, a dupe of propaganda, a slave of fear.

All Leftists are ultimately anti-Christian, by their Positivist assumptions

Leftism is built-upon Positivist assumptions;

therefore to be a Leftist is to be Positivist;

therefore to be Leftist is to be anti-religious;

therefore Leftists are anti-Christian - in their basic assumptions concerning the very nature of reality.

Read the whole thing at the Owen Barfield Blog...

William Blake by William Wildblood

A moulded mask of Blake's head, made during his life

Over at the Albion Awakening blog; William Wildblood provides the latest evaluation in our on-going discussion of the prophet, artist and poet (and Albionist!) William Blake.

Thursday, 7 December 2017

Traditional/ Orthodox Church-led Christianity is now impossible - and people are (literally) fooling-themselves to think otherwise

When I became a Christian; I following CS Lewis's advice and went to the nearest branch of the tradition into-which I had been baptised. This rapidly unravelled as I realised that the Church of England was split and at-war, and my local branch was firmly on the wrong side.

After a while of trying to find a (not dying and spiritually-helpful) place in the Anglican communion and Roman Catholic Church - and failing to escape endemic debate and fighting; I tried to avoid this whole arena of dispute by trying to become Eastern Orthodox, which I understood to be based on Tradition. I just wanted to believe and do what the church said - and leave myself out of it...

However, I found exactly the same bitter division and dispute going right through Orthodoxy, wherever I looked. I was driven to use personal discernment again and again...

And gradually I realised that we moderns cannot be orthodox or traditional - for us to live in mere obedience to The Church is impossible - because there is no The Church (without first discerning what that is...), there are only layers upon layers of dispute and disagreement. In All churches and without exception.

We simply cannot escape the requirement to use our own personal discernment again and again...

Then I thought - if this is indeed the situation everywhere and for everybody, there must be a reason. God must have made things this way (he would not leave us bereft). And the reason seems to be that this is our task and duty - we are bred as individuals, and we must be Christians as individuals whether we like it or not.

Orthodoxy and Tradition and self-effacing obedience are only possible when they are taken for granted. Here and Now they are Not taken for granted - and therefore we need to live as Christians by our own discernment, taking responsibility for our own salvation and theosis.

We have-to do this, and we are doing it - all of us. 

And we therefore need to be honest and clear about the fact - and do it well and openly, rather than covertly and in a state of self-denial.

Orthodoxy/ Tradition/ Obedience are not just impossible - they are not even optimal. They have not been possible or optimal since about 1800 - but man has failed to grasp the necessity to remain Christian, and really-real Christian; while becoming a new kind of Christian.

This is Not liberalisation, because it is not an excuse to ditch Christianity and replace it with Radical/ Leftist politics and the Sexual Revolution as life priorities.

We must be Christianly-motivated - honestly so; and we must take personal responsibility for the individual discernment that (anyway) we cannot avoid making: so we should make it a focus, make it explicit, make discernment clear to ourselves: that discernment is the basis of any and all possible Christain lives, here-and-now.

There is no other honest alternative.

Note added: To clarify, I am Not saying that the churches are obsolete or should be discarded or that real Christians should leave their churches... I Am saying that real church-Christians actually-are using their personal discernment to evaluate their churches, and to decide what to do, what not to do, which side to take, who is to be trusted, who is a demonic infiltrator and so forth. In other words, real Christians cannot (here-and-now) simply obey The Church, cannot 'passively' be ruled-by The Church, cannot opt-out of using personal discernment again-and-again - in sum, they cannot accord The Church ultimate authority over their personal salvation and theosis. And the same applies (from a Protestant perspective) to The Bible -- personal discernment must and will be used in choosing a translation (or in learning the original language - in discerning the meaing and context of words and phrases), in understanding and interpreting The Bible in terms of history (whose history?); in deciding which scholarship is necessary, which to believe and which to ignore. So I am first making a negative point - and the positive point which follows is that we can and should have faith that our powers of discernment are adequate to this task (because our God of love and power would not leave any single one of his children bereft of true-guidance, and if guidance is not to be trusted in the social or institutional environmment (as is the case), then we can be sure that true-guidance *will* be found by each man who seeks it).

What is reality, and how should we engage with it?

Well first, what is Not reality?

Reality (we would agree) has nothing to do with what appears in the public domain: in the mass media, in official communications from politicians, government, educational, police, military, legal, health service, religious or any other of the major social institutions that dominate the arena.

We know that all such systems of communication are not just unreliable but fundamentally corrupted - in most cases their net (overall) intent and outcome is an inversion of their officially-proclaimed focus and motivation.

I repeat: we know this.

So where is reality?

One semi-plausible but overall-mistaken idea is that while the overall public arena is contaminated and corrupted - within-it may be found groupings of people that provide honest and properly-motivated communications.

This may be true in a specific instance - but the question is how do we, personally, know which groups can be trusted here-and-now?

(Especially considering that the corruption of truth, beauty and virtue is on-going: more-and-more groups and individuals succumb every month... So groups cannot be trusted on the basis of past reputation - not even on the basis of centuries of past reputation... after all, the ancient universities are the focus and origin of much of the worst dishonesty and inversion to be found in modernity.)

The only safe conclusion is that no groups are to be trusted except when we, personally - here-and-now, have evaluated them as trustworthy. We cannot rely on any other authority.

So where is reality?... Wrong question. The proper question is what is reality?

Reality is not any actual communication - so (assuming reality exists) it must be in a realm untouched by communication, not dependent on communication - a realm that we can know directly - each for himself.

So we acknowledge a reality that is universally and directly accessible... But at this point we need to make an assumption concerning whether this reality is something we can merely observe; or whether it is something we can affect. Do we appreciate reality - without changing it; or do we participate in reality?

My assumption is that we can participate in reality - but clearly this participation is not automatic nor is it unconstrained. There are requirements set on participation in reality - not least that our participation is compatible-with existing reality in terms of form and direction.

Thus we return to the matter of understanding what kind-of-thing reality is?

In brief: I assume that we can only know that reality we conceptualise, and conceptualising means thinking - we cannot know anything of un-thought reality, because to know is to think.

Therefore assuming God wants us to know reality, things must be set-up such that we can know reality by thinking...

This (I believe) entails that reality is itself a kind of thinking; else we could not know it.

Reality therefore seems to be God's thinking, and God's thinking is knowable creation.

At this point comes another crux: if we ourselves are to participate-in reality, we must affect the universal divine thinking - which (I believe) implies that we ourselves need to be divine.

In other words, if reality is God's thinking, and we can participate in God's thinking, we must be of the same kind as God... at least to the extent of the times and situations we are actually knowing reality and participating in divine thinking.

(We do not have to be fully divine, nor divine all the time, nor forever - but while actually knowing and participating we need to have attained divinity.)

We have come a very long way from the commonly-held idea that the way to now reality is by attending to communications; and that the way in change reality is to promote of alternative ideas in the public arena...

The situation seems to be that the real-action occurs not in group-orientated communication; but instead in the thinking of individuals.

Not much else could be so profoundly at-odds-with modern Life - with modern metaphysics and modern practice (practice being a large-scale and group-ish world of propaganda, hype, spin and rhetoric).

The conclusion seems to be paradoxical or else nonsensical, according to prior assumptions; reality is in thinking not acting, in direct-knowing not communication, on engaging the individual and not the mass, and is restricted by the mode and nature of thinking - and not by power, status or fame.

We tend, by sheer habit as well as conviction, to look-for reality in large scale communication, rather than in solo - albeit not solitary - thinking. We assume that the public arena is where serious things happen - yet serious Good may be restricted to the private realm of thinking.

The public realm of communications may indeed cause serious harm - by dishonesty and evil motivations, by misrepresentation and misdirection; but serious Good may, here and now and for you and me, be a matter of our personal thinking in the universal realm of reality.

Jesus preaching - by William Arkle

This is an picture by William Arkle. It can be found in the section Early Experiments with Colour at