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THE DIAGNOSTIC SYNTHESIS
It is not really the case that it is necessary to commit intellectual suicide in order to have faith. Indeed, it is necessary to do just that if you reject the biblical faith; for faith in itself is confidence or trust, assured conviction, but faith in a bathtub when you need an ocean liner is mere mysticism, or worse. It is the same with gods of naturalism, truncated idealism - a mine minus metal - one's own power or appointments, idols of this or that, human courage and hope, optimism, or other groundless exercises in subjectivism.
With the God who made us and our privileges, appointments, opportunities, minds, logic and insights, liberty to despise Him or ourselves or our neighbours, to will to embrace willy-willies of imagination or not, there is the unique fit. Here it is not in vain to have faith, for its object is right, realistic and even expressive, not surprising since we humans are so VERY expressive.
Intellectual suicide ? With God, the precise opposite is the case. There is NOTHING left in the dark when you seek Him, find Him and apply His principles. They cover as the waters cover the sea. However, you must first find Him. It is all very well to say, to take a human illustration, that E=MC2 is simple. In one sense it is. But you have to FIND it, and at that, see it in its setting, and apply it and find if it works on all sides.
With God, it is as with all things real. You cannot just throw words or hearts or heads at things, as if it were some sort of existential calisthenics. Care is needed as a mode, and truth as a conductor.
As with any operation, you need to know what you are doing. Man as a race does not know, and hence his various quasi-infantile actions and reactions that mock sanity, mar wisdom and shuttle folly as if he were commuting to endless destinies of ruin, rampaging and riot - the description is not over-done, at crucial times, whole nations seeming to act rather like a child of three years in the driving seat of a car. Trouble is predictable, predicable and persistent; and that is an under-statement. The world does not know what it is doing. Some do; but they do not control it. God does and He supervises its learning, its remedy, its ruin as the case allows, enables and fits with His provisions. This world is a lost cause, and long has been (John 14:29-31); for its prince as Christ declared "has nothing in Me!"
Since Christ is the exact representation of the brightness of God's glory, and he who has seen Him has seen God (Hebrew 1, John 14, the "I am" before Abraham, the Lord of glory, who in the form of God took that of a servant to show and present salvation for any in our race, what follows ? It is this. The leader of this world has NOTHING TO DO with GOD! That, it is what follows. It does not look like it, and that is because this is the case. Intricate in contrivances of magnificent understanding is our body (methods don't matter here, for brilliance in product you need it in mind: there are no exceptions, none is ever shown), amazing in facility are our minds, remarkable in the scope for imagination is the spirit of man; but when it comes to understanding of heart, wisdom of ways, picking the just cause of conflict and heeding the provocateurs of ruin, man has scarcely the wisdom of a cat.
There is reason for this. Ability astray, like a sports car driven by a young boy, is more dangerous than mini-mind!
Man is a would-be maestro who, rejecting his origin and seeking a destiny at odds with reality, is not merely prone to accident but bent on it. But what of this wonder that he is ? How will we categorise, capture, occasion understanding concerning man as a product ? and find health for his soul ? What is available to will as we seek ? Effort is not the answer; effort must be applied effectually where it may find its object of search.
Diseases of the body, and in measure of the mind, are commonly designable in terms of syndromes. You have this and that symptom, they form a camaraderie, a group, like a platoon, and you seek the platoon commander - or organising active or intrusive agent or agents - in terms of this or that bacterium or virus, chemical deficiency or surplus, misaligned or dysfunctional organ and so on; or in some composition of inter-related causes.
Then it is found, and there it is: the result and the cause, connected and if all is well, verified. Both may be multi-form, but each exists as a characterisable kind.
What does not work has a basis, and sickness has a ground, even if at times it is hard to find it; and what it DOES work, or confer, such as delirium or disorder, that it ought not to work in good health, this has as descriptive name, a sort of countenance. It is called this or that and has an associated set of symptoms, variable perhaps about a norm, but there. Such is the trend.
Diagnosis on the basis of knowledge and aspiration for more, here is at work.
The procedure is not limited to medical practice.
In fact, our current interest is in what produces social, economic and moral diseases, spiritual disease and decease. Our topic concerns itself with what are the combinations of symptoms, and grounds on which their deteriorations are based, operationally as with medical symptoms, and then the finding of the basis of those grounds, the underlying or impactive thrust that has led to this depletion, disorder, disturbance or disruption of what is available.
Thus, to pursue the parallel, iron deficiency might be an underlying cause of an infection which might otherwise have been successfully fought; and in turn, an operation with blood loss might be the cause of the iron deficiency, going up the scale in ultimate causation, while festering or fungus, inflammation or pain, skin disrepair or nail loss might be within the syndrome for the infection itself, as one goes down the scale to results. We can move up to causes, and down to consequences, and in the latter, move in breadth to what is generated, the results in any pattern they may have, or potential patterns; and one might even finesse into subsidiary causes of differentiation in practice, in terms of which particular pattern has come into effect. The movement in the exact result may perhaps come through incorrect medication, means of its use, or accompanying conditions which complicate the normal syndrome, or of course, simplify it in death.
Medical diagnosis can engage in such matters with the human body, and to some extent, mind.
However, our concern today is with something parallel. It is not DISEASE which is our current interest, but NORMAL functioning, in which power and not problem, potency and not dysfunction is in view. Yet in seeking the substitute for the term 'syndrome' to indicate the healthy combinations in view, we have no easy task. Let us begin.
As with the syndrome, so in the positive case of health, there is a collection of items of FUNCTION. They work together in a characterisable manner. Again, there are causes to be found, in the instrumental or operational level (such as blood deficiency in iron, in our above case of disease), and causes of these more remotely (as with the operation leading to blood loss in the same example). As with the negative, the sickness case, so with the functional, the health case. There are associations of functions and causes.
Such is he collection of neural, organic, systemic, correlative features of focus in the human body, down to cells and their chemical participants, elements in the realm of DNA and its informational requisites. as we move down. Then again, the human mind, one can here also search downwards in structure, down to what it deploys, the physical organics and cerebral agencies in the billions of cells serviceable like a piano, to the player who uses their information content and kinetic capacity for instituting motion, through messages, or storing data, for memory./
This alongside the human spirit, with its power to engage or disengage from the data and its varied formulations wrought by or for that spirit, within the mind, which may even protest at demands, may be an object of quest. Where are the allied functions and collations of categories and active agencies and how do they provide ? Sometimes a person may act with foolish patterns and rationalisations of a man's spirit, which he may even recognise in some madness or rash flush as such; and at others the action may be with brilliant organisational and motivational skill.
These three dynamics, body, mind and spirit: they are like a positive kind of syndrome, a collection of functional correlatives. We cannot however, as we saw, use a 'syndrome' for such healthy associations, since the term has other work to do. We must invent a term to convey this positive parallel to syndrome.
Now there is here, certainly diagnosis in mind. You are to look at facts and find features and connect these to the field in view, here operational capacity and its grounds. You are to find out what the facts are (as in diagnosis), see in what more and less causal conditions they take their ground and so become operational, and then look further to find what overlay of causes is operational to make the entire situation of the kind we classify, to be as it is.
In THIS diagnosis however, while in common with the disease type, we are looking at what goes together and how it is working together to make one overall characterisable and describable unity, we are nevertheless looking at positive function, not dysfunction. We are as there, seeking for what is a pattern, an overall collection, and its causes; but on this occasion, it is not the pathological but the operational in norm.
We are then to be putting together for review a collection of items that function together, and to seek to find in what manner they mutually align and operate, so that the total might be characterisable in some way, by some term we will select and its cause sought: the positive equivalent or at least parallel of scarlet fever or cancer and its terms of origin.
This is a form of synthesis, so our chosen term for this positive parallel to syndrome signals concerning set diseases, will be given the notation: DIAGNOSTIC SYNTHESIS.
Syndromes, as was noted, may be related to higher and higher designations of their causes, even to what is basic to their arrival and arising. So in diagnostic synthesis, we look to what is basic to the functionalities of body, mind and spirit to which we give attention.
Such syntheses, co-operative collations with man, come TOGETHER as a rule. To be sure, just as disease is sometimes lacking in the body, so is it in the positive case, sometimes present. This however is not the current point: we are looking at the scope of unimpeded operational success in the human being, the synthetic entity.
It is of course not entirely synthetic, any more than is a disease. It is not only the syndrome which may be discerned. It has a nature and a ground for that, to which we move.
Here, then, our concern is not with what might be called a pathological anti-cornucopia, but a healthy cornucopia of facilities and functions, with its basis, background, current causes and ultimate operative causes; and it too has a character.
Thus and much more is the positive case and situation; since the function is far more than the partial dysfunction, so that the diagnostic synthesis background is to be richer than the pathological intrusion. There is an underlying HEALTH, operational synthesis dirigible by volitional impartation. You want, you have, you use, you get results.
What results particularly do you however get ? You get mental results firstly, in the comparison between your wish and your attainment. Secondly, they occur in your peace of mind WITH it or lack of the same; thirdly in your correctness or otherwise in having chosen this objective, relative to more distant and important objectives (such as honesty as background to filling in a form). Then, as we move onwards, honesty, in turn, it itself an outcome in no small part of your objectives for life itself, and then these appear as an outcome of what your life is believed to be made for ...
While, indeed, confusion can come if you consider your life made for nothing, hence making a variable series of drifting principles and perceptions, by definition deprived of point and purpose, yet for the limited self, it can have some purpose or other, like someone who has been given a fortune for no stated reason and wondering what on earth to do with it. You can make up your mind to SOMETHING. It may be inept; but the scope is there. It may lack depth, but the capacity is inherent.
If you are overcome, as someone morally adrift (because without God there are only subjective and hence variable morals, misnamed as such*1 ), by a desire to be kind, even if you hold to a philosophy which makes it unkind to be kind because this is held to militate against an improvement in our kind, and this leads you to further self-contradictory confusion, still, you CAN make up your mind to some meaningless meaning, however oxymoronic or morally moronic it may be: or put otherwise, resolve to follow unvalidatable preference for the moment.
Thus there are these various levels of results and causes, going back into mind and spirit, and these are part of the totality which is a member of the kind called mankind. Diagnostic synthesis looks for what is the cause of all these mutually co-operative but in the end, hierarchically decided objectives, with their correlative results, good (for the cause and purpose) or bad as the case may be; and good or bad in themselves, whatever one may think, since God is and morals are as He prescribes and preference is not another name for being God!*2
There is about these a certain unity, for your thought and morals (and if you have none in intention, yet you have some in fact, for instance, that it is right not to have morals becomes the moral! ludicrous as that is - but then, being apart from the living God of life is ludicrous and it is meaningless to question things with displeasure when you wilfully remove the all-explaining basis and cause*3).
There is the ongoing unity about the extent to which your cerebral capacities provide you with correct storage units for your purpose and your imagination of spirit endues your thought with correct means of achieving your purpose. Then there is the extent to which your body implements your thought from the mind which implements the thoughts and desires inspired by your surging or questing spirit, and after that, the extent to which you were judicious in applying the means, both mental and physical, to the moral, surveying or imposing desires of your spirit.
With all the variabilities, there is assessability. Each part of the synthetic whole did or did not operate in a manner to fulfil the purpose.
What however is the basis of the purpose ? Beyond the synthesis is the unity, just as in a disease, beyond the disease and its immediate cause is the condition of the body as one whole, with one totality in pattern and function, to which various conditions relate well or otherwise.
It is not enough to state simply that your purpose is to enjoy yourself and make others endure you, or to deploy yourself and make an impact, or to be serviceable to your fellow man with a vast quandary in terms of what parts of their desires you will serve, and which not, and why so or why not, leading to why you are alive (cf. What is life for ?).
We are looking at causes, and not mere consequences. If you say, I am a cynic ? we need to know why (cf. SMR pp. 257ff.), or a sceptic (cf. SMR pp. 292ff.), the case is the same: this in itself is mere datum, for why do you desire this ?
In the end, we seek a cause in your TOTALITY with its HIERARCHICALLY disposed unity, that of your assessing, imaginative, roving, envisaging and comparing spirit, which finds its rest, or quest, or conundrum as the case may be, in this or that ultimately. If it finds it nowhere, then it is in itself it rests, but then, which self, in what condition and on what day and at what changing phase ? and if it denies a cause for the self, this is mere opting out from thought. So be it. That is anti-reason and so dies that part of death.
Realistically, however, as we have seen all but innumerable times, there is no way you can obviate causation. Nothing is no cause of anything and as a basis explains and is descriptive of ... nothing. What is inadequate for results is similarly self-defined out of relevance. What is adequate for the diagnostic synthesis observed, and its ultimate actuality and so the resultant responsibility, is readily found. There must be the capacity for all the cosmoi, the modes of being, that are composed into a synthesis in man: such as the physiological, psychological, moral, imaginative, spiritual, intellectual, rational. It must include the conceptual power to make beings with - in their own turn - conceptual power, and the mathematical power to make bodies built on such modes, and the information-creating power to instruct those bodies through DNA and related modes, what to do in order to be, and then through pro-creation, be again and again and again ...
It is not hard to find God, as He is a necessity for our being, the source of information in its cosmos of conception, through intelligence. Ignoring Him does nothing to delete either Himself or our responsibility to Him. Some may see this but opt to mock and despise or revile or ignore Him; but this too, like a disease, is merely a logical dysfunction, built on a spiritual desire, perhaps, as with the devil, for infinite autonomy. It may be a spirit of rebellion which is never going to be satisfied with any god or with God, since on this basis, the only thing worth having is being IT!
So be it. You cannot as a derivative being in mind and spirit and body, beginning through the office of an eternal cause (nothing never gets anywhere for anything so it can never be, so something has to be, and it has to be proficient, efficient and sufficient for us to be), hope to replace it.
If it were imperfect in power, this would be a limit imposed by what is beyond it; and so on, until you come to what to compose anything (and we ARE) must have no limits and just be, so that anything else can be composed. In BEING without any constraints from any other source, it is limitless and changeless, time as we know it, with its limits being of necessity a mere creation (as in the end of Romans 8). It is therefore vain and futile, a pathology of spirit, to seek to be IT, and this is no reason at all for refusing to recognise God.
You do not have to be reasonable of course, and can decide to disregard reason; in which case, naturally, you can never argue in terms of reason or seek to use it, consistently, in any phase of life. You could try to segregate reason to this or to that, of course, but not with reason! If you decided to squirm into the case where you disjoin yourself from reason about yourself, your diagnostic synthesis and its causes, then wishing to making causation internal and subjective, you cannot consistently apply it outside yourself, or even inside yourself, since the self-imposed limits you put on it are without reason or cause. You are then a walking piece of irrationality, not according to the functional capacities of the diagnostic synthesis to be found in you, and being pathological, suffer as many sick people do, with the results of dysfunction so formed.
Voluntary Disease (S.I.W.)
In this case it is a case of voluntary disease.
All efforts to subjectivise reason BY reason fail. If you try to account for it by this or that method, it is either irrational, or by reason. If you USE it to establish its subjectivity, then of course you are ASSUMING to be false the very thing by which you are trying to provide prove, in your very method. For a cataract of confusion, this is hard to excel!
On the other hand, all these antilogies and antinomies fall to the ground, liberating the spirit when you come back to the point that the trilogy called man has a variety of minimal causes, not only of each of the three phases, but of their synthetic composition and joint functionalities. Then both truth and meaning, purpose and morals, plan and individual participation are readily answered without lapse or hiatus of any kind, and the bodily condition, now translated to ultimate cause, stands clear as in Romans 1:17ff., both as to its production and its seduction.
But what if you say that you acknowledge all this, but love love more than God loves love, or some such schismatic point of divergence as this ? As we have shown, not only God but the Bible as His only authorised word to man is demonstrably the case, and perpetually continues to verify this fact as His word is fulfilled in detail all the time*2. But could you love more than He ? Is it possible ? You could try ...
Let us be practical. Try having dogs. You love them. One falls sick. You spend your entire life savings on it, but it is about to depart. You allow someone to use your own body as a basis for making drugs to save the dog. You become sick to death. You die... Was there something you forgot in your love then ?
God made us - we are considering consequences. He loved us. He WROTE for us via persons*4, at great and sacrificial cost on their part very often - murder and the like being the repayment for services rendered to mankind by mankind in such cases - and He acted via power as in Egypt and the Exodus and the deliverance and the day of Joshua.
Not satisfied with this, He laboriously installed a sacrificial system SYMBOLISING the point of our death because of dissidence and sins of inequity and greed and cardinal selfishness, cruel blindness and so forth - many meanwhile ignoring the love of our source for us, and despising love to Him. In this, He moved by prophets to tell of His ultimate plan of taking human form, not indeed as a laboratory style drug-making episode in order to save our lives, but being perfect in knowledge already, acting otherwise. Indeed, instead of any such thing, work of ignorance, in wisdom and love He became man in a life-GIVING satisfaction to justice and exhibit of His wrath for such folly so long and extensively persisted in, insisted on and developed. So acting, as man He died.
It was not sudden death. Hatred lingered; contempt smouldered; good deeds of healing and raising the dead by His power, enough to demonstrate it, not enough to make it a be all and end all of life, as if to follow Him for nice health and the like: these human atrocities directed at God, continued. Scorching rejection made of Him a "man of sorrows and acquainted with grief" and worse, He was esteemed to have been stricken by God EVEN WHILE AS GOD He was being struck in substitutionary selection, to satisfy the realities of wrath and the impact of justice, in love! That, it took self-control (cf. Isaiah 53:1-5).
Thus, in delivering a man or woman, God was delivering not only from death, that result of sin. He was also delivering all from subjectivistic oddities and quirks such as dictators often love. He acted in truth and with truth, in mercy and for lovingkindness. His love was categorical (cf. Colossians 1:19ff.), to mankind, to any in heaven or on earth, and it was sacrificial, and it would have all come but dictates to none. It pays for those who do (Romans 8:32, Isaiah 53:1-6: for those whose sin is laid on Him are those healed!).
Love that is so emptying of desire, in order to be, so satisfying to all criteria, that being might be blessed and not an arbitrary assemblage of some specious syndrome merely called life, is unsurpassable. Love on the part of a sinless being is already categorically different, and on the part of an eternal being more so, and on the part of a Being ultimately sensitive to sin, detesting it more than man does cancer, is yet more so; and the escalations can only continue.
No, there is no ground for preferring oneself to one's Creator, or to one's offered Redeemer, or for complaining that as most of the world does this, is wilfully blind or belligerent, paralysed in a truthless trance or something parallel, it is unjust that it is does not smoothly work. If you put sand in your oil, what can you expect ? If you laugh at the whole concept of your manufacturer, what can you hope ? Do you know more than he ... than HE ? NOT in this case!
Let us rove a little, as to the extent of what He has created in its particularities of conceptual engineering. An excerpt from another work on this site is to be taken for this purpose.
THE SCOPE OF THE SYNTHESIS
History, Review and Overview Ch. 5
It is all or nothing. It is not only
irreducible complexity, but
inter-and intra-systematic proliferation,
coherence of logic and symbolic notation with
executive receptors, skilled to catch meaning and execute orders,
continuity of sequence from
connotation, to denotation, to implementation,
in a series of systematics incomprehensible except in totality.
(Indeed see SMR pp. 332Gff., Stepping Out for Christ Ch. 9, Repent or Perish Ch. 7, in End-notes, for further considerations! See The Bible ... Ch. 4 - 5, especially the later, on Perspicuity, another feature and Bewilderment ... Beauty ... Ch. 3. on Exuberance, a further one again.)
The path of true reductionism, false to science, of course, is always to ignore what you have got, and to explain what is not there. It is however the essence of the challenge to meet the case as it is, in all of its sequential, symbolic, integral and mutually intimate and pervasively singular procedures, whether in code type, implementation, co-ordination or exuberance of methodology; and to do so in a world which likes energy for construction and time for destruction. The other point about the construction ? it is direction. The third ? something to do as directed. In this world, and by any form of valid logic, the specifications of life parallel the requisites of intelligence with available power.
The result, life, it matches nothing but mind, requires nothing less than something as far beyond mere genius as the heavens above the earth, requisitions an artist, artificer and maker down to the last electron and the least of the biota. Paintings do not paint themselves, Raphaels do not come by omission of the artist, and life is as far beyond these things in what it demands, as a genius beyond a talented toddler.
The perspectives and nuances of art, its undertones and its overtones, its sentiments and its modes of communications to receptors called human beings, who may decide to pretend not to like it as a competitive device, such is their programmatic liberty of will in certain arenas: these do not arise from what does not cognise them; but only in what goes far further than that. It must with enterprise not only appreciate but perform, and not only perform, but meaningfully perform, and activate the executive elements of the body of the artist to ensure that the result actually appears; and that the way in which it does so can be 'read'. Art is merely one facet of life. ALL functions must be accounted for in any reputable endeavour to present its basis.
As soon as one discovers one phase, feature or facet of human life in particular, there are realities within, meanings beyond, there is all the grooming of a thorough-bred horse, all the intestinal reality of a cathedral, the coherence of a great speech, the intricacy of superb mathematics, the intimacies as of love, such is the subtlety and the inter-dimensional as well as intra-dimensional sophistication, as if intelligence were easy, and brilliance a manner of life.
As if ? THIS is the testimony. If someone places a new Boeing 747 on your drive-way, it is not as if it had been built! It is not the nature of life, or logic, to give output without input; and what we see now as the centuries progress, is no more input, but the same residual decrement. In design terms, there is to be found, as Gould emphasises, DECREASING residue. The progress of centuries in this system is the regress of design types. What is needed is simply NOT NATURE. It needs its author.
There is vast loss of the remains of output, one not now to be found, as is natural in creations, which tend to dissipate. As with creation in this world generally, on the part of human participants, this decrease follows the vast effort of bringing things to be; and as that is distanced, forces work to the detriment of what one has made. All this is precisely as the Bible depicts (Isaiah 51:6 for example), and it is simply anti-scientific to dismiss the enduringly correct, and uniquely present solution, while appealing to the calamitously non-verified imaginations of the heart, which dismiss the eyes and dispense with their testimony.
That is quite literally anti-science, what is biblically called knowledge falsely so-called, one of the chief dimensions of that falsetto spuriousness, which infects much of modern 'science' to its profound detriment and everlasting shame. Do not misunderstand, science has not done this, for on its method as shown in SMR pp. 149ff. and TMR Ch. 1, this is the result: creation is indicated irrevocably by all the criteria of scientific method. It is the work of some who name 'science' as their trade or profession.
Scientific method is clear, and delightfully sure in its results in creation; but since science lives in culture, a pathological culture can even constrain it till the point comes that argument is substituted for admission, non-reality is explained by reductionism and pathetic propositions are constantly presented, which neither logic nor observation ever sanctioned.
In the intimacies of ever-more unravelled marvels in life's visible provisions, we find increasingly that everything provides for something else, and the more we dispense with ignorance, the more simplistic substitutes for empirical observation surge into the farcical.
For centuries now, man in his growing secularistic conceit, sham imaginations and shameful self-fulfilments, mere ferments of disorderly imagination, has tended to under-estimate all of creation, except himself.
What we are facing then, is not only all the above. It is also directional dynamic with integral meaning, once exceedingly fast-moving, now long arrested. As well have spare tyres and spanners and gear levers in incomprehensible confusion lying about, as think of this or that chemical as if this were at all to the point. The electrons have their partitions and procedures; the atoms likewise; as do the molecules; the compounds are characterisable; the genes have their task and the DNA its blueprint. Each is a construction. Each has required the art of the artifice and the power for the presentation. ALL require a totality of systematisation to render coherent their interaction, univocal their meaning and practical their interaction.
The meaning indeed is even heightened by considerations to be found in
THE DEFINING DRAMA Ch. 2, from which a further excerpt is taken.
DOMAINS OF DISCOVERY
This, then, is as distinct from FUNCTIONS of REALITY. This is where it is, not what it is, except for the measure of meaningful designation. Here we have a surprisingly long list.
There are some 16 of these readily apparent, and these we shall seek to arrange in an acronymic format, to aid memory.
First let us simply look for them
There is such a list as this.
3. INTERPERSONAL (including friendship, hostility, and the political, social, economic)
10. NOETIC and INTELLIGENT
12. IMAGINATIVE (including both the creative and creativity itself)
14. DESIGN DOMAIN
15. MEMORY FIELD
The order of the listing above is in some ways a functional one,
enabling one to trace the more readily a series of actions leading to results.
Putting this in the form of a menomic acronym, we gain SPEARS' NAMED, in the following way.
SPIRITUAL PSYCHIC EMOTIONAL AESTHETIC RATIONAL IMAGINATIVE (for the apostrophe, a converted 'i') SOCIAL NOETIC ASPIRATIONAL MORAL EMPIRICAL DIVINE.
First, we are to be considered, ourselves the obviously active agency of discovery:
Soon we find that there is another entity, which we can only partly manipulate, the PHYSICAL. It is unlike ourselves, does not speak, and seems sub-stratum to some things.
Some entities are able, however, to return our speech, and where this is at our level, these are often found to be like ourselves, and are personal, so that we readily move into the realm of the INTERPERSONAL.
All this may occasion thought, description, depiction, reflection, and we soon find that we possess an instrument of thought, which has its own ways, its own fallacies where logic speaks, and is RATIONAL.
We begin to formulate. Now we find that we are able simply to see what happens, especially where it is visible to the eye which is set below our forehead, and that this provides one species of vision. We look at the EMPIRICAL. It is not limited to that kind of eye, but to the observation of occurrence. It does not have to be measurable, the very proposition that the real is measurable, being unscientific in that it presupposes a material measurement, so delimiting to one field, the enquiry into all. Put differently, the proposition that all is measurable is itself not measurable, and hence if what is not measurable is not real, neither is the theory to that effect.
For these and similar reasons, the empirical is best regarded as what is able to be shown to occur, as distinct from what thought constructs. Then of course, one may say this: Thought occurs. This is true, and to that extent, can be subjected to empirical research; but that is to regard thought as an object, whereas the crucial consideration is rather what it SHOWS. Thus a car can be investigated as an object, or used to get places. Both aspects are valid. When however your interest is in this, what the car IS, this is not the same as where the car will take you. The empirical as such is not designed as a mode of research into the nature of things, but merely as contributing what happens.
Next there is the sense of the beautiful, which includes ethical assessments as well as those of form, depending ON the ethics which the person, psychically and rationally, discovers or simply endorses. This is the realm of the AESTHETIC.
The MORAL field is soon found, for here there arise questions of what really IS beautiful and ugly, ethically or physically, or indeed for that matter, rationally, in terms of INTERPERSONAL relations and one's own use of one's equipment, and this sends out signals for further rational work. What is really good, and good for what and why good: what is right and why it is so, and how this differs from what is merely desired by this or that party, this is the arena of morals. Thus if you found a method that works empirically, in aligning information, this does not make it morally right, merely procedurally useful. In fact, it could be found that this method injured people, for example, and then the moral question would arise.
What ought to be done, what shines with that summit of reasonable acceptance, indeed of utter purity, goodness. Obviously, without God it could not be, since there would be no compelling design, only compelling desire, no legislation from this or that party or resource, opinion or desire, everything would depend ... That in turn would provoke the difficulty that the human recognition of goodness so far transcends the merely useful, that it would make madmen out of the race; but not all have lost their reason! When you come to know God, then you see the basis of the design, the basis of our hopes, the basis of our judgment, and it is comprehensive of all things for the simple reason that this is the purvey of His creation, and it is from one mind. What however of those who do not like God ? Does this make a moral disapprobation of God to have some validity ? Not at all, for if there were no God, as often shown, neither is there ground for absolute truth, so only in ignorance would the protester be able to protest; and ignorant protest is invalid where wisdom is the objective.
Further, there is no available ground for dissatisfaction with the God of the Bible, since firstly, creation is a gift which we inherit, sin is a disease that ruins, from which we are given ground for escape, compulsion is not the way of it, at that, any more than is the offer of service by a life-saver, and past all that, God is able to know beyond our moods, our mode and where we may justly be brought, this is done without our contribution, except of negation. If we reject Him, we have the opportunity to show what happens, both here and hereafter, and it is perfectly clear why this is, for if you are free to dispel reality from your mind and life, is it unjust that it should not be there, in the end ? Time, it must be recalled, is a temporary construction for life, but destiny has its own rules.
Now comes the SPIRITUAL, for one discovers that there is by no means a correlation with things material, in this, that one may disapprove of what does in fact happen, or even wish to prevent it from doing so, or to help it to do so still further, for the reason of desire, delight, morality and various other formulations or informations which come to the psychic being. The spirit of man moves with very considerable freedom, both as to the facts (as shown in the intense proclivity for lying in the race), and as to desire, and it may do this with or against its own design. This, as far from material programming as air is from treacle, looks back on material things with their limits and laws, with amazement. Gratitude for this elevation however is not always present; but when it is, then the point of showing it by using the other gift, that of eternal life, becomes apparent.
Now as to the spirit of a man, what of his various thoughts and desires, models and choices, purposes and intentions, thoughts and their harvest ? These may occasion repugnance or rhapsody, and much in-between, so that we arrive at the EMOTIONAL, the work of feeling and innate, inward response, with or without reason, a psychic threshold to the innermost being.
Hard on the step of this enterprise, we approach the NOETIC, the polished performance of the intellect in seeking out with zeal, not reeling, an intellectual activity which is more than reason as such, but less than purely spiritual, for it relies heavily on reason, but on more besides in its constructions, and is in fact a hybrid of imagination and rationality, with a feel for aspiration. Further, it involves and indeed requires INTELLIGENCE which is able to act with mental vigour, ceasing from things, or teasing things, seeking what they do in various ways, in which aspect some people specialise, now here and now there. Through this, taken in disproportion, many are so specialised that rather like owls by day, they work but little in some of the fields and see little of them, their flights becoming more and more in the dark.
In fact, the ASPIRATIONAL is next in line, and refers to the innate human desire, especially with the young but not lost in many who are quite old, to find what is the best, not merely for this or that society or person or family, but in fact and in reality, and why this is so, seeking likewise to discover how it is knowable that this is so, and what the case would be if it were not. While some violate logic in this field, and others feeling: yet neither is necessary as we shall plan to present, since all fit in one only perfect model.
Realisation that this is so, as far as man by himself is concerned, undoubtedly requires the IMAGINATIVE, as does likewise all development in science, as is universally acknowledged, for if you cannot, like Einstein, like Newton, develop the inspirational, the visionary, yes even the perspective which commands, how can you find what is not of itself visible! Understanding is neither quantifiable nor visible, measurable nor prone to such management. Yet it is sought and found, and in this imagination, stirred by many correlative findings or prohibitions of reason, excels.
Next we find ourselves in the realm of the METAPHYSICAL, for here, outside mere slavish material formulations, expressed in visible action, and some of its inferential side-kicks, there comes an approach to the non-visible
(such as continually moves each one of us, in purpose, courage, vision, desire, will, inspiration, truth relish or other and so on, none of which has any quantifiable or even form-moulded nature (cf. It Bubbles... Ch. 9),
and the visible, to the spiritual and the emotional, to the nature of man and of the universe, to its construction and its ground, to its cause and its consequence.
Before long, we objectively find that DESIGN (cf. SMR pp. 211ff., 224ff.) is a necessary ingredient of our thought, and indeed logic itself is a kind of design of words and correlation with that to which they refer, enabling coherent thought. Whence is it, why is it, what is it and what does it do, and indeed, how may it be formed and to what extent is this within our own powers, and why is it beyond our own powers in the very action and structure of those powers with which, astoundingly, we meanwhile investigate at all! (cf. SMR pp. 114ff.)... We find, moreover, that design is not merely statically what IS to be found, but something which one can formulate in terms of purpose, and that one's very purposes can constitute a species of design. This brings on further thought on the spiritual, that psychic height, that domain of will and purpose, beyond the mere analysis and cognition of mind.
But how is all this to be conceived together, and how are all these fields and indeed, these methods of discovery to be integrated, resolved in their total impact, found out in their overall constitution and construction ? It will require MEMORY, that fabulous cohesive constraint which enables the very ground of the mind to consider many things either simultaneously, or nearly so, as the eye can do with distances and areas so swiftly, and to compare them all without losing the clarity of any. How is this found, why does it work, and what is the constitutive basis of its operations, so imbued with the personal, yet in some ways so aloof from our own persons, providing for them both exhilaration and inspiration in the process ? This is the domain.
Finally, all these things being considered, and the spirit of man itself being integrally and in a specialised way operative, just as reason, emotion and memory can operate: there is the realm of the DIVINE, that causative adequacy, that design sufficiency, that dynamic of institution - vastly beyond our own limits, that ground, cause and origin, that cause of order and system, of spirit and creativity, that provener of sequence and meaning, of multitudinous and myriad diversity in integration, of integration into operation, of thought into comprehension, of perspective into conformity to reality, that provider of solution to mystery and user of words to confirm His mind, beyond all human contrivance or power to produce, that prophet of history and organiser of the power to realise the same, in man, that instituting and organising dynamic and mind, thinker and proposer, whether of the one or of all. (Cf, SMR.)
How does this Being consist, WHY does he make others exist, and what is the PURPOSE of his planning, so conspicuous in its detail, that one is almost blown as by a typhoon's sheer elemental power and force, into oblivion by the light which shines. That nothing ever was, is obvious, since it is has no future, and we are future to the past. That what is adequate always was, is necessarily so, or again, we would not be. That it did not develop is obvious, since then we are merely missing the point of the creation of all, in looking at a way-station. What does He desire ? This brings us to biblical studies, in terms of biblical apologetics, through reason. What reason there finds is revelation. ALL THIS is in the realm of the spiritual, since God IS a spirit and man HAS a spirit.
This then is the initial look at the METHODS OF WORKING and the FIELDS OF DISCOVERY.
Now let us consider a little their totality, their joint concurrent testimony and where they lead us. This becomes for our own Age, as for millions in it, a voyage of discovery vastly more vital than that of Cook for the British Empire. Indeed, for nation or individual, for rich or peasant, this is the most exciting and essential outcome of any discovery at all. One of my relatives has cited his desire as WHAT I WANT, as MUCH AS I WANT, WHEN I WANT IT, HOW IT WANT IT, and so on, and has in some domains gone far to obtain this, in others scarcely appearing to move at all.
For my own part, I found early in University life, that there was such a confusion, a clamour, such undignified folly, such irrational presumption, such reductionist madness, such almost inebriated lust in the realm of scholarship, that though ardently besought by the Professor of Philosophy to make a career of this field, I decided not even to seek Honours in it, lest I should become a superficially brilliant fool; and sought rather to respond to a divine invitation to find the truth and honour it, indeed simply to accept it in Christ Jesus.
His embrace of all truth is more than this: it is not as His child, but as His very own Person that He is empirically found to be: all of it is found assembled and meaningful, harmonious and exhibited in Him. This is found personally, in understanding, propositionally in logic, historically in prophecy, morally in operation and consistency, and meaning, in beauty, which starts as the beauty of His holiness and ends in all kinds of displays of elements in His creation which show His imaginative design. Sin is the opposite, and mars anything, excluding beauty, but not glitter, glamour and deception. Metaphysics before Him becomes childishly simple; ontology finds it start and finish, design its sufficiency, love its domain, courage its reason, creation its resource, personality its height, and shame its warrant.
Quite as important is this empirical finding, that there is NO QUESTION, there is NO AREA, NO ARENA, NO PROBLEM that He does not answer, intellectually, morally, factually, in realisation, in understanding, in harmonious relationship of all parts, and utter coverage of all elements.
This has become so amazing, so astounding, as all things attest Him in every domain, in every method of discovery, that not so share something of this would be churlish. It is for this reason that the Gospel of the word of God is so thoroughly promoted by so many. To do otherwise would be like being a life-saver watching someone drown, out of shyness.
On these topics, see also *2 and *4 below.
Comparable with the positive logical landscape of functionalities is the negative pit of dysfunction, where efforts to bypass God resemble moving from a highway to an adjacent pit, created by a radioactive meteor, at high speed. For this we take a third excerpt, this time from
Dizzy Dashes, Head Clashes Ch. 6
What on any naturalistic or monistic ground
in aesthetics mere mumble (cf. SMR Ch. 5,
in ethics platitude without meaning (News 19),
in epistemology mere vacuity (cf. TMR Ch. 5),
in politics defeatism (cf. Questions and Answers Ch. 7), or else towers built on invisible clouds,
now on the supernatural origin of the regimented and volitional natural, becomes
in essence predictable,
and assuredly verifiable on the ground of the creator, whose verified word is without inhibition
exhibiting the fitting conclusion, like a thunder-clap to a murder.
In all things on such a basis, it leaves nothing in the least difficult, whereas on the other model, there is nothing but failure, for there is never explanation for knowledge, existence, division, beauty or morals, but only tired reductionisms, without power, without ground and without the necessary result . It is simple fact that creationism in general, but more specifically biblical creationism with the creator who has acted and declared Himself verifiably in the Bible (cf. SMR Chs. 1-3, 10, 8-9, 5), accounts for everything as nothing else either does or can (cf. Reason, Revelation and the Redeemer).
Thus created man, in one mould but with spirit in an actual universe of knowable kind with a Creator who made him, rather than some glorified incapacity, can believe in culturally sanctified myths (cf. Secular Myths and Sacred Truth, Delusive Drift or DIvine Dynamic 7, 3, SMR p. 252I)) without too much trouble. This phenomenon can come from the consequences of will in his mind and in his spirit, so that he can readily believe the deluded and childish concept of organic evolution, by which he affirms whatever it is that he thinks he is in order to become more of it, whatever that is, though he never finds it making the substance of what-is, that great experimental absentee in any naturalistic viewing, nor does he discover the grounds of it, nor the way of it, but rather explores delusion in battling camps*1B. He may even talk of principles*1 as if they were powers to do, not mental conceptions to cover with words what actually happens - which, sadly for naturalistic man, this does not manage to do*1 .
The Bible however speaks of diversification within kinds only, from the Creator in His initial impact, formation and formulation; and as to creation, it is over, as the evidence continually attests while man tries to prod, curse, bless or induce it to do some more, to which it responds rather like a dog having its toe-nails cut by someone with aspirations to be a surgeon. (Cf. The Defining Drama Ch. 10, TMR Appendix I, Ch. 1.)
Thus it is mere routine exemplification of the supernatural schema when we find that naturalistic man wills to be what his position voids in operation, both in its very statement and in its performance criteria, as well as performance exhibits; and this, by sheer exuberance of imagination, in one of the choicest pieces of ludicrous cant this world has ever produced; this while he is born and dies and is given his genes and is faced by his God, whom he ignores as if his very life depended on it. That is what will is about in a creation which has it, and is placed in a natural climate with supernatural access.
It is moreover, precisely what Romans 1:17ff., tells us about, a further verification in the specific milieu of the Bible. Further, it is precisely there that the remedy for this consequence of such a creation is presented, with its own verificatory testimonials
(cf. The Meaning of Liberty and the Message of Remedy, It Bubbles ...
Ch. 9, Repent or Perish Chs. 2, 7).
Accordingly, the ensuing centuries depict in history the developing dynamic, what Romans 1:17ff. shows as a systematic prognosis. Moreover, time in our Age thus fulfils the specifics of Romans 1 in detail, just as the thrust nears its consummation (Romans 1:28-32). Let us see this so that our eyes may rest in this ancient word, as if written yesterday; and it is so, because this is the end of such things, apt, accurate and acrid, divine in depiction, just in outcome: and to this we proceed.
"And even as they did not like to retain God in their knowledge,
God gave them over to a debased mind, to do those things which are not fitting;
being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness;
they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful;
who, knowing the righteous judgment of God,
that those who practice such things are deserving of death,
not only do the same
but also approve of those who practice them."
It proceeds to the logical inadequacy of other forms of synthesis.
THE FORMULATION WHICH UNIQUELY FITS
FUNCTIONS WITHOUT INVALIDITY
AND IS ALWAYS VERIFIED
is more then formulation, as all good laws should be, and all discoveries of scientific method, as an initial basis, must be. It must OPERATE in the field in view, in a consistent fashion, relative to the model.
In this case, the requirements of the formulation do not need to be requisitioned by thought alone, but rather indicated by this; for in His OWN formulation, God shows that it is HE who MAKES formulations, and we but strive to continue such work as derivatives; but HE HIMSELF is as source of formulative power, an informer, on Himself, in a testable revelation and a much tested TRUTH as Jesus the Christ. Thus, He conducts His own expression and constitutes His own answer, beyond it all, participating at pleasure (like any author), fulfilling His principles and stating them so that this may be seen. He participates at will, and has so willed to a glorious extent, to which the inglorious predicament of the nations is the result by irresolution, by abstraction of God Himself from the ground He made, on which we walk.
Here our point is very simple. If you go with the God of the Bible, ALL aetiological considerations are met without exception, in cohesion, complementarity, unity, and validity. Nowhere else is this so, nor is verification on the one side, possible, and in others, forthcoming. Starved gods are used to feed humanity; but they themselves can to NOTHING, even to the point that one prominent professor of Physics, for a diminuendo phase of his career, elected 'nothing' as the basis, before letting it go, since it was nothing to lose. Then, outfacing chance, that guru deemed it for the origin, to be without relevance, at the same time (cf. Ancient Words ... Chs. 9 and 13).
Not satisfied with total logical irrelevance through the use of slide words like this one, many go on to further depths, as though there were earth planes, which dived instead of soaring. They seek to exclude what they cannot see BY what they cannot see, that is, their own thoughts and purposes (for of what colour is the truth, and of what size is peace, and of what calibre purpose ?), as if to unman themselves in order to phase out God., This indeed is close to the reality, for in denying Him they lose what they are, becoming lost when founded, and foundering most visibly as a race, when confounded by truncations and exclusions which are mere myth-exercises. Mythical mysticisms shorn of rationality, inert to evidence, deprived of verification, these become the philosophically fungal substitutes for the clarity and infinite resolving power of the living God, a light to those who use it.
But no! comes the godless clamour, based on nothing. Indeed, you may NOT under any circumstances move into any such field, say many scientistic fellows of the Unroyal Society of Disscience, which unfortunately does not so name itself, but seeks to inhabit ordinary scientific endeavour, even when engaged in such negatively authoritarian pursuits.
The cult of the forbidden is a name for this. It is one of these endeavours (cf. SMR 150 and 200, with 330-331), in which the sensitive spirits and mental tics of some wish to exclude the immeasurable (such as the nature of their own ardour), though once again, using it to do so, and so become exclusivistic non-scientists, philosophically disallowing what things science is by authority from thought, excluded from reviewing or considering.
Consider it. The very METHOD of science is not measurable; yet by it, measurement is made where applicable! The concept of the exclusion of this or that rationally investigable field (or the inclusion for that matter) is unmeasurable. Such antics in pseudo-antinomies are measurably scientistic, conforming to the definition of that term.
abuse of experimental method
(such as prediction enables in its purview and purvey),
exclusion of available fields for
an activity making a narcissitic plant out of science, improperly so-called,
However, such palpably ludicrous authoritarianism is
the opposite of science properly so called,
and indeed for that matter,
the contrary of KNOWLEDGE
properly so called,
a crush of assumption,
a prize of presumption, and is
question-begging; and indeed materialism itself is a rich field of
Straight to whatever testable terrain, territory or cosmos we can, to whatever ordinate or inordinate sphere or space we can find, we proceed, to check, compare, consider, evaluate correlations and contain thought in the midst of what is valid and verifiable, not what is mere antilogy and antinomy*2, fretful with its own presumption.
We need freedom, not containment by what cannot even be at peace with itself! WITH freedom we find the basis for it, and so the method to explore it to the uttermost, so becoming mankind, not truncated by philosophic presumption, snipping for its prejudice, sniping for its desire, but open to the light that men seek, and then foil by their wilful blindness and inventions. Limiting God by human inventions has been for millenia a great flirtation with grief, which alas, lives down to its name (cf. Psalm 78:41ff.).
While on this topic, it is only even-handed to point out that the truncation of truth to what fails test, as in evolutionism (cf. SMR pp. 140ff., TMR, The gods of naturalism have no go!), is one extremity of imprisoned minds; but the ignoring of tests is the other. Alas, man seems determined either NOT to test in subjectivistic frenzies, or not to test certain areas, like not fishing the sea because of some inhibition; and so the stringency of truth being forgotten, man wobbles along, provoked and provocative, until the world vast as it is, would become too small to contain his self-aggrandisement (cf. Matthew 24:21-22).
The verification of the Bible is not alone; for it is paralleled by the implementation of the results of its avoidance as well as shown through the composition of its commands, called creation.
said Jesus the Christ, speaking of the prelude in history to His return as a quantum leap in hatred and wars and disturbances, false christs and foolish contests, rumour and fear,
this period was 'shortened'
NO FLESH could be SPARED. In other words, man would remove himself, if left to himself.
By what however would this period, this unruly and ruthless seeming period, BE shortened ? In context, He spoke of His coming return in an event He compared to the coming of lightning from East to West in Matthew 24, in a continuing, focussed context, paralleled in Luke 21.
How near this is now ?
We are finding
Korea, godless in leadership,
Iran bombastic in belligerence, speaking via its
President of carrying on (in effect)
Russia via its PM and President,
speaking of armed force
various Islamic groups appearing
to covet some haven
It is a twirly world in much, and in more as the days grow longer toward the darkness, which only the light of Christ can illumine, just as logically, and where only the light of the perspective and content of the Bible, standing analysis with accuracy and contributing acumen, can endure, being verified and valid*2.
Returning from the cult of the forbidden, to the conquest of data with consistent meaning and coherent applications of reason, we accept the constraint of verifiable reality and validatable presentation, and consider what actually happens, researching the causative continuum, and the institution of causality itself, with its limits and delays, from the ultimate discontinuity, that of deity in making what has a continuum aspect, being in all things dependent for form, information and format on His originating power. In meta-causal power, He has invented the causality of this universe, derivative and delimited, as an author invents pages in a book. As the LOGOS*5 is instructive of all creation, so is it imperially and ontologically ultimate, but its works are everywhere.
What then is to be found in our diagnostic synthesis, and the unity which as mankind WE each one of us, have, and from which we draw our existence ? It leads to the cause of health, of function, of synthesis, and of unity within us, with a simplicity matched only by its adequacy. Thus we add to our list of systematic wonders in the creation:
irreducible complexity, but
inter-and intra-systematic proliferation,
coherence of logic and symbolic notation with
executive receptors, skilled to catch meaning and execute orders,
continuity of sequence from
connotation, to denotation, to implementation,
in a series of systematics incomprehensible except in totality.
(Indeed see SMR pp. 332Gff., Stepping Out for Christ Ch. 9, Repent or Perish Ch. 7, in End-notes, for further considerations! See The Bible ... Ch. 4 - 5, especially the later, on Perspicuity, another feature and Bewilderment ... Beauty ... Ch. 3. on Exuberance, a further one again.)
This means, that if you take the things separately and group them functionally, then your cause-seeking missile of thought finds comprehension not only of the synthesis that is man's inheritance, but of the being who man is; and with this, of its cause with a mutual-involvement from its eternal Source, both Personal and written, that is so forcible that it answers any question to be put, and has no quavers as to conundrum or failure. It all works at every level of application and investigation, once forged, formulated and then objectively found. In passing, it answers every foible of philosophy and covers every sink-hole of folly, as the track of truth passes it by, delivering with peace from a gaping sound in the soil for the soul.
The Bible is inveterately attested as that verificatory book, Jesus Christ as that determinative LOGOS*5 , that Creator who becoming man showed deity in His power to heal, raise the dead and BE raised on the day stated. He showed it likewise in providing salvation for desecration and redemption for rebellion, peace for war and mercy for dissidents brought back to truth.
GOD IS. All the rest works according to HIS SPEECH. With our speech, an inherent potential so strong that where man is not taught it, he invents it, we attest this: truth does survive, without seeking its own sustenance, being eternal; and though crucified, it abounds. It has come and walked and spoken, been killed and resurrected, and it is not an 'it' one must add, but a Person so profound that His actions cannot be contained, though they may be characterised. In His bounty and superb proficiency, efficiency and marvellous kindness, one that will - for all that, not forsake the purity without which there can only be pain, and that justly, He is to be worshipped in the mellow meadows of joy.
See for example News 19, where the situation is analysed. In general, people may be judged stupid, but it is very often so, as intemperance assumes what investigation does not reveal. To be sure, man may be gulled in particular cases, and nations misled, but one major reason for this is the simple fact that man is out of order, seeking consciously or unconsciously very often for the resolution of reality, the actuality of his case, his place before authority and power and the constructive and creative work which he represents; and hence he falls for this or that pit. He is like someone with eyes on the stars, ignoring the road. This is by no means to pretend that man is generally idealistic, far from it, though some are.
It is to say that there is a certain restlessness which leads to the pompous parade of power such as Russia appears recently to have made relative to the Arctic, as if NO lessons from history not only ARE learned, but that none even COULD be!
Will Russia have Canada, Norway, Denmark and the USA with concerns for the Arctic (as they do have we read in The Australian, May 15, 2009), and then talk first of force for their resolution! The rumbling of military 'solutions' already appears in an announcement from the Kremlin. "In a competition for resources it cannot be ruled out that military force could be used to resolve emerging problems that would destroy the balance of forces near the borders of Russia and her allies."
It sounds just like prelude to World War I psychology, balances, forces, allies, suspicions, plans, protections, distrust, machinations.
This does not of course mean that the parallel is complete, merely that there appears to be an obfuscatory officiousness which looks to grabbing, ramming, forcing, pursuing balances and powers and making assertions, with no apparent interest in justice or equity or wisdom, or self-control or anything which could relate to the Source of resources, the cause of actualities, logical and material, psychic and ideational, inspirational (or its reverse). Instead, the movement appears to the option for grossness and NOT that for peace and understanding. What have three World Wars taught ? It seems some students are all but perpetual repeaters of the year ...
In this Russia is blatant, and patent; but doubtless, and often to be seen, there are other and not wholly dissimilar rumblings of aspiration and conquest, overthrow and arrogance, self-will and determination for what it is that takes the eye of man, a city, family or nation; and the next step increasingly ? of the world!
There is a restlessness which seems to despise reasonableness, even when it reasons, and to think force and not reality, thrust and joust and not justice, being outstanding and not understanding, being self-righteous or self-willed and not responsible, that this is the way. It is not. The more force man gets, the more futile is his overall performance while the philosophies of force, naively ignoring the source of force, continue their rampancies.
Man is gullible because he is on the whole, ungodly. Made for God, when he opts out, he is vulnerable to every folly of unreason, inequity, imaginary forces and actual autocracies that can fill the gap. One of these fads is to try to make morals subjective, as if they were the impress of society or culture, when in fact it is almost fashionable, where God is ignored, to have other morals, different ones, chosen from near or far, from old times or imaginary times to come, and all without ground.
Man is not mad. He is merely very often maddened. Rejecting truth, in many cases he even begins to imagine that in some epochal folly, he has been unable to discern between society or culture or authority MAKING USE of him by PRETENDING morals are objective, and profiting by this, and goodness itself. Such atrocities of thought CAN be done. Peculiarly hypocritical power seekers can try all but anything in their propulsive fascination with rule and exploitation.
It is more than a little foolish, however, as you look at man and his ways, to imagine that he would be duped for millenia into thinking there is a basis for good and evil, beyond his passing thoughts, or those of someone or some body. In fact, people very frequently are found SUSPECTING evil when good is present, and are very far from taking someone's word as the SOURCE of goodness, as if it were merely the pleasure of the one in power. Rebellion and revolt are almost the nose, sticking out, in the physiognomy of man in the 21st century.
Everyone is right; right is found here or there and not in the other; appeal is made to THIS VERY THING constantly, but rarely in actuality. It is the code word, the cover; and however distorted, it is given attention because it is there. Men gravitate to it or from it, but recognise it and are most vociferous about it, often with ludicrous distortions, since having rejected its source and place, man's own Source, for man the answer then CANNOT then be right.
The French Revolution seemed, like the American experiment, and the British way, to bespeak something rather different. That it was not so, in more or less degree, does not remove the extent of approximation, and the result.
The Russian revolution, in an extreme case, was hot in words that deceived; but the reason they COULD deceive was not that men were suddenly lunatic. It was rather than man is disordered, and despite a remarkable provision of mind, IF HE CHOOSES to lose his perspective and ignore his situation as made by God, then he is apt to put someone else, consciously or not, in the place of God and so to become expert in being deceived. It is however the propensity for deception that makes him vulnerable, BECAUSE of the intensity of his inward construction which LOOKS for what is right for the magnificent structure which is his body, the amazing logical powers of his mind and the staggeringly imaginative facilities of his spirit.
Because he looks where the answer CANNOT be found, being in rebellion against God, truth and the paths of peace, therefore in false hope he becomes a maestro, in defeat, most experienced, in folly an expert.
Yet it is assuredly not because he is so infantile as to imagine power equals right, dynamic equals goodness, that this is so; for he revolts in heart continually against such abuses, insisting they are there whether this be the case or not. Such anti-moral concepts amount to mere human reductionism of man by himself! or of some ...
It is because he is always looking for that to which he belongs, and avoiding the truth, that he is finding false answers, hope springing eternal in the human heart, as the proverb has it, and this because there is repository and there is a way. It is just that man in general declines to find it; and so declines.
Even to that, there is an end.
SEE for example:
Deity and Design esp. Ch. 8,
LIGHT DWELLS WITH THE LORD'S CHRIST
WHO ANSWERS RIDDLES
AND WHERE HE IS, DARKNESS DEPARTS
See also *1 in the Introduction.
See Causes, SMR Ch. 5, Predestination and Freewill Section 4.
The Meaning of Liberty and the Message of Remedy,
REASON, REVELATION and the REDEEMER.
See Ch. 8, Spiritual Food and Spiritual Drink.