Monday, March 16, 2015

Involuntary Interruptions


The following has its stimulation in a 2003 article by William Willimon.

            Some people, in order to get close to God, go on retreats. They take time off from their daily work and get away from the daily routine in order to get with God. One person has a small cabin in the mountains of North Carolina. He goes there once every few months for nearly a week. “If I don’t get up there every so often,” he says, “I lose the sense of the presence of God. I wake up one day, find myself buried in the routine of life, and fall away from God.”

            A pastor is on the evening before he was to leave for two weeks away in the desert of New Mexico. A person asks, “What are you going to do there?” “Sometimes I get so involved in the life of the church, I have no time to be with God. I am going there to be with God,” he said.

            We are called to such times of voluntary disengagement by the names of Sabbath, retreat, meditation, subtraction, sanctuary. In such times, we step back, take stock, reassess our lives, and look at things from a new perspective.

            There can also be times of involuntary disengagement. There are times when the routine of life is brought to a forced conclusion. We did not plan for our lives to be interrupted, but they were. Then we have the opportunity to learn an important truth. In these times of forced, involuntary sabbatical, we are made to step back, take stock, and reassess.

            Many of us have heard friends say something like this from one who has had a heart attack: “It’s the best thing that ever happened to me – I’ll never be the same again. I woke up to the reality of my life, to God, to what is important.”            

            What an amazingly positive thing to say about a heart attack! As pastoral commentator, Eugene Peterson writes:                                                

Suddenly, instead of mindlessly and compulsively pursing an abstraction – money, or happiness, or the elusive “good life” – the person is reduced to what is actually there, to the immediately personal – family, geography, body – and begins afresh in love and appreciation. The change is the direct consequence of forced realization of human limits. Pulled out to the limits by a God who is conditioned and confined to the reality of the human condition, the person is surprised not to be living a diminished life, but a deepened life, not a crippled life, but a zestful life. God – intensity begins to replace self-importance.[1]  

            Sometimes, in those confined places in life, when we are trapped, nowhere to escape, we are pushed close to God and to what really matters in life. For instance, it is fascinating to consider how much important biblical material was written by people in jail – by Paul in prison, by John in exile on the Island of Patmos. This reminds us also of the powerful letter that Martin Luther King Jr. wrote while he was in prison in the Birmingham jail, of the powerful novels written by Alexander Solzhenitzen while he was imprisoned in the Soviet Gulag.

            Eugene Peterson says that we also have times of “forced imprisonment.” We go through some great loss – unemployment, divorce, or bereavement. It is like exile, as if we are being forced to move out of our accustomed home into an unaccustomed new place. Not that these circumstances produce new life and good by themselves, but it is amazing how they can be the condition necessary for new life.

            I have constantly been surprised by how often people will report how situations in life, situations that by all accounts ought to be terrible, turn out to be good.

            I Corinthians 10:13 says that God will test no believer beyond what they can endure. However, we usually hear something like that God will not give us more than we can handle. Yet, most of us have seen people crushed by the burdens that life sometimes places upon their backs. Nevertheless, it is fascinating how often those burdens become opportunities whereby we experience fresh and new the power of God.

            When her husband of 30 years suddenly dropped dead from a heart attack, more than one person in the community said, “Sarah will be devastated. I do not know how she will go on; she was totally dependent upon John. This will kill her,” or words to that effect. However, it did not. After John’s death, people saw a side of Sarah they had never seen before. As it turned out, Sarah was not a weak, dependent person; rather Sarah turned out to be a very strong, potentially independent person. John’s death, while something she would never have wished or desired, became an occasion whereby we saw a new Sarah, a very different person. Sarah said, “Who knows? Maybe this was the real me that I never knew existed until John’s death required the end of my life as it was, and the beginning of a new life?”

            It takes time, space, and a place for God to work in our lives. In a way, it is rather sad that we have to wait for this involuntary retreat, this unwished for, but badly needed, Sabbath. Maybe this says to us that we ought to be more intentional about seeking out times, places, and opportunities for this practice of the presence.

            A man, when he lost his high paying job, at last had the opportunity to develop himself to the art of bird carving. He was even able to say later, “My getting fired was one of the best things that ever happened to me.”
 
            This is more than some Pollyanna smile placed over life’s tragedies. Rather, it is that hopeful, expectant confidence that arises from the Christian’s conviction that no matter where life takes us, God is there. The God who did not shrink even from enduring the shame and suffering of the cross in order to be close to us shall not shirk standing beside us during our times of cross- bearing as well.



[1] (Eugene Peterson, The Unpredictable Plant: An Explanation in Vocational Holiness, Grand Rapids: Eerdmans, 1992, p. 89.)

Finitude and Death


There is a beautiful little story about one of the Greek gods.  It seems that Zeus fell in love with a mortal woman.  Mercury told him, "Look, you are Zeus, you can do anything you want.  So why do you not declare a little war down in Greece, so her husband, who was a young general, will have to go off.  You can go down masquerading and make love to his wife."  Zeus thought this was a good idea, so he did it.  When he came back to the heavens, Zeus is very reflective on what the gods are missing by being immortal.  "She was saying, 'when I am young,' or 'when I am old,' or 'when I die.'  This stabs me Mercury.  We miss something Mercury.  We miss the poignancy of the transient, the sweet sadness of grasping for something we know we cannot hold." 

During the course of his travels, Gulliver came to the land of the Luggnaggians.  Among them was a group of persons who were born with a red spot on their foreheads.  They were very rare, only once in an age, Gulliver was told.  He was curious as to what that meant.  He was told that these were the immortals, those who would never die.  Gulliver was excited at this possibility.  He told them that if he were fortunate enough to be among this group, he would want to learn as much as possible, and then be a wise counselor to those who were ruling the country.  He would want to be of the greatest value to the race.  Gulliver was told, however, that these people were the most pitiable of their people.  Gulliver assumed that immortality meant eternal youth, and this was far from the truth.  These people aged like everyone else, and had all the physical and mental declines of old age.  When they reached 100 years old, their land was given over to their children, they became wards of the state, and were forced to live on a small amount of funds.  It was not long until, precisely because they were immortal, they no longer cared for anything.

            The story is told of a little boy whose sister needed a blood transfusion.  The boy had recovered from the same disease two years before.  Her only chance for recovery was to have a transfusion from someone who had recovered from the disease.  Since the boy had the same rare blood type and had recovered from the disease, he would be the ideal donor.  The doctor asked if he would be willing to do this.  At first, the boy hesitated.  His lower lip started to tremble.  But then he said, "Sure, for my sister."  The two were wheeled into a hospital room.  They were side by side.  They did not speak, but when their eyes met, the boy smiled at his sister.  He was so healthy, while she was very pale and sickly.  The nurse put the needle into the boy's arm, and the boy's smile faded.  He watched his blood flow into the tube.  When the ordeal was almost over, his voice slightly shaky, he said, "Doctor, when do I die?"  Only then did the doctor realize why the boy hesitated, and why his lip trembled.  In that brief moment, he made a great decision.[1]

I like the way John Wesley put it on his 85th birthday:  

"I have only to say: My remnant of days I spend to his praise, who died the whole world to redeem; be they many or few, my days are his due, and they all are devoted to him."

 



[1] Robert Coleman, Written in Blood. 

Perseus and Jesus


I offer a little reflection on Greek mythology and Jesus. I see some similarities but a major difference in one story.

Perseus is a son of a god.

Jesus is the Son of God.

Both men suffer, and both do saving work.

The power of Perseus is the subject of the adventure movie Wrath of the Titans, a movie released in 2012. A sequel to Clash of the Titans, this film stars Sam Worthington as Perseus, the son of a god named Zeus and a human woman named Danae. Perseus is trying to live a quiet life as an angler when a supernatural war breaks out -- the fighting is between the gods led by Zeus and another group of gods called the Titans. According to Greek mythology, Zeus and his brothers Hades and Poseidon had overthrown their father Kronos, and put him in prison along with his fellow Titans. Zeus became known as "the father of gods and men," as well as the god of sky and thunder.

As the story begins, humans are turning away from Zeus and his allies, and the power of the Titans is rising. In addition, Zeus's brother Hades defects to the other side, making a deal with Kronos to capture Zeus. The Titans get stronger, Zeus becomes weaker, and chaos breaks out on Earth.

Enter, Perseus. This son of a divine father and an earthly mother embarks on a dangerous quest into the underworld to rescue his father Zeus. With sword in hand, he faces the challenge of overthrowing the Titans and saving humankind.

To hear the rest of the story, you will have to buy a movie ticket.

Story of Jesus would have sounded familiar to people of the ancient world

After growing up with the mythological tale of Perseus, the Greeks of the Mediterranean world would have found it easy to understand the story of Jesus. Divine father and human mother -- check. Powerful father god in heaven -- check. Disobedient humans -- check. Hero with a mission of saving humankind -- check.

In many ways, the gospel of Jesus Christ seems like the same song with a different tune.

However, when you scratch the surface, you discover that there is a world of difference between Perseus and Jesus.  

- According to translator Robert Graves, the name Perseus probably comes from the Greek verb meaning "to waste, ravage, sack and destroy." He is a warrior, after all, usually portrayed with a sword in his hand. The name Jesus comes from the Hebrew word meaning, "God saves." When an angel of the Lord appears to Joseph before the birth of Jesus, he says, "You are to name him Jesus, for he will save his people from their sins" (Matthew 1:21). Jesus is a great high priest who "offered for all time a single sacrifice for sins" -- the gift of his own body on the cross (Hebrews 10:12).

- Perseus saves with a sword. Jesus saves with a sacrifice. 

            Lent is a time when the church focuses on the significance of the statement in the creed: Christ died for our sins, in accordance with the scripture. Hebrews 5:5-10 refers to Jesus as Son and High Priest, who offers up prayers on our behalf. He would learn obedience through suffering. Salvation comes in way most of us would consider an unexpected way.

Monday, March 9, 2015

Hoaxes



 
Long before there was a Fear Factor reality game show, Clark “The Rattlesnake King”
Stanley is said to have held crowds spellbound at the 1893 exposition in Chicago as he slaughtered hundreds of rattlesnakes and processed the juices into a cure-all called Stanley’s Snake Oil Liniment.

An ad for Stanley’s snake oil described it as “a wonderful pain-destroying compound.” It was “the strongest and best liniment known for the cure of all pain and lameness.” It treated “rheumatism, neuralgia, sciatica, lame back, lumbago, contracted muscles, toothache, sprains, swellings,” and it cured “frostbites, chilblains, bruises, sore throat, [and] bites of animals, insects and reptiles.”

 
Wrong. There was no snake oil in Stanley’s Snake Oil Liniment. In 1917, tests of a federally seized shipment of Snake Oil Liniment revealed it to be mostly mineral oil containing about one percent fatty oil — thought to have been beef fat — along with some red pepper and possible traces of turpentine and camphor. Clark Stanley was no Rattlesnake King. He was a certified quack.

That is one hoax. Here is another.


They called him “Piltdown Man.” His fossil skull was found in a gravel pit in Sussex, England, about 90 years ago. Considered by some to be proof of the evolution of man, Piltdown was especially attractive to European anthropologists, since he suggested to them that modern humans originated in their own back yard.

Nevertheless, Piltdown experienced a meltdown. About 40 years after its discovery, the skull was found to be a complete forgery. Piltdown was not a missing link between apes and humans at all, but was, instead, a crudely faked fossil, composed of a modern human skull combined with the jaw of a modern orangutan. All the bones had been chemically stained to give the appearance of age.

Piltdown was a hoax. A trick. A swindle. A prank. A deception. Scientific snake oil. The skull was one of the classic cases of fraud in the annals of modern science.


One more: In 1983, Newsweek and the German magazine Der Stern paid millions of dollars to print excerpts from a bogus diary, advanced in the media as the private musings of Adolf Hitler. “People saw great big headlines and pats on the back,” says one former Newsweeker to U.S. News & World Report. “It was just too tempting to pass up.”

If anything, we are more vulnerable to hoaxes today than ever before. The Web site, BonsaiKitten.com claimed to advocate the growing of custom-molded house cats in glass jars. Its motto: “Dedicated to preserving the long-lost art of body modification in house pets.” After a firestorm of protest among animal lovers, the site was quickly revealed to be a satire created by grad students at MIT.

Says journalist Thomas Hayden, who has received more than his share of phony “virus alert” e-mails: “The Internet’s power is more readily harnessed to proliferate hoaxes than to quash them.” In case you have received an assortment of incredible Internet offers yourself, and are wondering if they are legit or not, do not get your hopes up. The truth is, Bill Gates will not give you a thousand dollars for testing an e-mail tracking application, and you certainly should not trust that dude in Nigeria who swears he needs your help to transfer millions out of the country.

 Hoaxes are out there spiritually. Some might be relatively harmless. Experience will reveal that it is a hoax. However, some of hoaxes are dangerous. One obvious hoax that some young people find attractive is uniting themselves to a vision that includes beheading those with whom they disagree. ISIS will even kill Muslims if they are not the right brand. Human beings can fall for the hoax in matters of the spirit as in other areas of life. Some will be relatively harmless in terms of how it effects relationships with each other. However, some can be extreme, even offering a global Caliphate that, while a utopia to some Muslims would by a dystopia for the rest of humanity.

In a golden age of hoaxes, where is the truth to be found?

Reconsidering John 3:16


One of the themes during the season of Lent is the emphasis upon the Father giving the Son so that humanity might have life. We find this focus supremely in John 3:16.

You have seen it on signs at NFL games. On T-shirts. Even on quarterback Tim Tebow's eyeblack. John 3:16. The most famous verse in the Bible, one that many people call "the gospel in a nutshell." In a nighttime meeting with a Pharisee named Nicodemus, Jesus says, "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life." Author Max Lucado calls this verse "an alphabet of grace, a table of contents to the Christian hope, each word a safe-deposit box of jewels."

Precious stuff, no doubt about it.

So why are we putting such treasures on the bottom of bright yellow shopping bags?



At the low-cost, "fast-fashion" clothing store called Forever 21, teenage girls fill yellow bags with the latest fashions. Discreetly printed on the bottom of those bags is John 3:16. No Scripture verse, just the reference. According to Forever 21, the inscription is "a demonstration of the owners' faith." David Rupert is intrigued by these bags. On a website called The High Calling, he admits that most teenage girls will never notice the verse as they fill the bags with skimpy clothes. He wonders if the Scripture reference really makes a difference to anyone. He likes the fact that customers have to discover it, however -- it is not in anyone's face.

Forever 21 is not alone. A number of companies with Christian-based values are trying to attach the gospel message to their products. The California hamburger chain called In-N-Out prints John 3:16 on its drink cups. Its burger bags say Nahum 1:7, and its fry bags contain the reference Revelation 3:20. At In-N-Out Burger, a single meal can take you on a quick tour through the Bible. Bite your burger, and the Old Testament prophet Nahum tells you, "The LORD is good, a stronghold in a day of trouble; he protects those who take refuge in him" (1:7). Eat a fry, and Jesus speaks through the last book of the New Testament, "Listen! I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me" (Revelation 3:20). Let us be clear: Jesus wants to eat with us, but there is absolutely no indication, in the book of Revelation, that the meal includes french fries. Finally, you sip your drink, and Jesus announces the gospel in a nutshell, "For God so loved the world that he gave his only Son" (John 3:16).

Powerful verses, every one of them. Nothing inappropriate or offensive about them. I have respect for the companies who do such creative witnessing. Of course, one might ask: "Do they work?" Further, what do we mean by work? Do they help people become followers of Jesus Christ to transform the world, which is the mission of the United Methodist Church and the mission of Cross~Wind? Perhaps, most would answer: "We leave the results with God." In any case, we would like to think that these citations cause people to open their Bibles and read the verses. Alternatively, is their impact completely fleeting? A moment of recognition, followed by business-as-usual? In most cases, these verses are going to catch a customer's eye for just a second before being crumpled up and thrown in the trash.

Are they really nothing more than IN-N-OUT Scripture?

Something more is needed

Reading a Bible verse is not going to do it.

The New York Times, known for its bulky issues and involved analysis, has included a two-page summary of the articles contained in the paper. Management explained that they made this change to address two complaints they were hearing. One was from readers who said they did not have enough time to read the fuller articles. The other was from readers who said that because there was so much in each issue, they often overlooked the articles about which they really cared.

            One observer, however, says the change is also evidence of a larger trend in our world, one that may not be for the good. Writing in The Atlantic, Nicholas Carr, who watches technology, business and culture, said that what drove the new feature was how the Internet is rewiring not only our reading habits, but also the circuits in our brain that have to do with cognition. For him, the Internet not only supplies stuff to think about but also shapes the very process of thought. Carr notes that a recent study by scholars from University College London shows that as people view material online, they usually skim rather than read deeply. They hop from one source to another and rarely return to any one they have already visited. Generally, they read no more than one or two pages of an article or book before they leap to another site. Users of the Internet “power browse” from place to place. They avoid what we traditionally describe as reading. Carr quotes Maryanne Wolf, a developmental psychologist at Tufts University, who worries that the kind of reading the Internet promotes, which aims at “efficiency” and “immediacy,” may be withering away our capacity for the kind of deep reading books call for. When we read online, Wolf says, we tend to become “mere decoders of information” who do not engage our ability to make “the rich mental connections that form when we read deeply.” He notices that even has difficulty reading a regular book because of what he perceives as this influence of the Internet.

            His central conclusion is that sustained, undistracted reading of a book opens up quiet spaces of contemplation in our lives. We make our associations, draw our own inferences and analogies, and receive our own insights. As Maryanne Wolf noted, deep reading is indistinguishable from deep thinking.

            Well, there is more to the article. However, to summarize (!): The New York Times has taken to summarizing articles possibly because 1) they are afraid people just do not want to read so much anymore, and 2) it is possible that the Internet is responsible for the decline in deep reading.

            Quite honestly, I am skeptical that a piece of technology can do as much as Mr. Carr suggests. However, he did make me wonder about our reading of the Bible. We need to learn to read the Bible in a way that leads to openness and willingness for the Bible to surprise us. I want to focus our attention upon John 3:16. Yet, when something is as familiar and known as is this passage, we may experience the temptation to tell ourselves that we already know it, and move on. We may forget that a passage is worthy of some deep reading, quiet space, and contemplation. In some ways, John 3:16 is like the Mona Lisa of the Christian message. [Hold up the Bible.] We cannot memorize this entire book. [Open to the Gospel of John.] Few of us could memorize this entire Gospel. However, we can memorize this verse. In fact, I hope you will memorize it, and then, engage in some deep reading and thinking. That will require us to pause and reflect upon the beauty of its message.
 
            I would urge you to take about six minutes to ponder the music video by the River Dance Company. It may well help some of us to ponder and reflect.

Spiritual Pests


One of the emphases of Lent is helping us reflect upon the human condition. We wrestle with certain inner tendencies that can divert us from what is important in our lives. In the agricultural world, a pest is "a plant or animal detrimental to humans or human concerns (as agriculture or livestock production)."
 
 
 
I would like to reflect a bit today on pests that will harm your life spiritually. The basis is Numbers 21:4-9, which I invite you to read before you continue with this article.
Consider the pest of impatience. “The people became impatient on the way.” We can all identify with these people and their impatience. We do grow weary at times, struggling with problems of one kind or another. Author Jerry Bridges considers impatience to be a "respectable sin" -- that is, a sin that we tend to tolerate in ourselves. However, impatience is a sign of a bigger problem, namely "our own attitude of insisting that others around us conform to our expectations." That is what gets the Israelites in trouble, right? They demand that Moses and God conform to their expectations of a quick and comfortable trip to the promised land, along with good food and abundant water.

But wait. Are people of faith not supposed to conform to God's expectations, not the other way around? Impatience can shift our focus away from God and toward ourselves, so that we begin to believe that the world owes us a life of safety, comfort and convenience. It's a pest that can eat us up, like stink bugs on a peach.

Next, complaints. If someone asked you to name the number one sin in the world, what would you say? Pride, lust, envy? John Roberts, a pastor in Sterling, Colorado, considers a top sin to be complaining. "One of the problems with the sin of complaining is that it's so universal that many among us aren't even aware that it's a sin," he writes. "Everybody complains about stuff all the time. We are so surrounded by complaining that we hardly notice it, unless, of course, the complaints are directed against us."

Nevertheless, God is not oblivious to complaints. God is so serious about it that he tells the church to "Do everything without complaining or arguing" (Philippians 2:14, NIV). Pastor Roberts is convinced that complaining is an expression of our pride -- a sign that we think we know better than God.

Once again, the Israelites. They complain, "We detest this miserable food" (Numbers 21:5). They are not actually starving since God is sending them manna in the wilderness, but they are sick of it. Thinking back to Egypt, they remember feasting on fish, cucumbers, melons, leaks, onions and garlic. Because of their complaining, they get a bite they aren't expecting -- the bite of the poisonous serpents.

Finally, the most damaging of invasive species: Anger. We see this deadly pest in American politics today, with insults and venom hurled across the partisan divide. The people of Israel should honor God and respect Moses, but instead they rail against their divine and human leaders and accuse them of leading them to their doom, saying, "Why have you brought us up out of Egypt to die in the wilderness?" (v. 5).

The people shoot angry venom at Moses and God, and as a result, they receive the venom of the serpents.
 
             Impatience, complaints, anger -- these sins are as real for us today as they were for the people of Israel. "Sin is a very real and present danger," says Old Testament professor Carol Bechtel Reynolds. "Though this idea is somewhat out of vogue in today's world, the book of Numbers never lets us forget it. With relentless honesty, Numbers confronts us with our own blights and blemishes." In this book, we find a self-portrait ... of ourselves.

Tuesday, March 3, 2015

Technology, Biology, and Some Contemporary Issues


This article arises out of my interest in technology and science. The article will apply some basic concepts to various world situations. Being around 2100 words, I do not expect many people to take the time to read it, but I invite comments.

Kevin Kelly has written a book called Out of Control: The New Biology of Machines, Social Systems and the Economic World, (1994). "Out of control" does not mean running amok. It means outside of external control; these systems run on their own dynamic. No one outside the system directs it.

Kelly uses an analogy from biology and its conception of coevolution. The Wikkepedia article describes coevolution as "the change of a biological object triggered by the change of a related object." It can refer to microscopic relationships, such as amino acids in a protein. However, we can see such relationships in the relationship between a host and a parasite. Another interesting one is that organisms develop mutually helpful relationships, such as between certain bees or birds and the flowers they pollinate. The general conclusion is that coevolution may be responsible for much of the genetic diversity seen in normal populations. It does not account for large changes in the biological system.

He will also discuss the notion of “hive mind,” a notion in sociology and philosophy that explores collective consciousness and intelligence. He addresses how biological systems handle complexity, moves over into industrial ecology and network economics, and concludes with many inspiring reflections on the convergence of biological and technical systems.

One reviewer on Amazon, Chris Anderson, poses the question of why the three most powerful forces in our world, evolution, democracy, and capitalism, are so controversial. They have been around long enough to understand. “We” still cannot believe that they work. Thus, socialist Europe resists capitalism, the religious right in America questions evolution and the Middle East makes a mockery of democracy. The basic point is that our brains are not wired to understand matters at such a “macro” level. Such theories do not work at the anecdotal level of personal experience. Instead, they are statistical, operating in the realm of collective probability. They are not predictable and controllable—they are inherently out of control. That is scary and unsettling, but also hugely important to understand in a world of increasing complexity and diminishing institutional power.

 This book seeks to make sense of all of this. Kelly recognized that the messy markets of natural selection, enlightened self-interest and invisible hands all anticipated the Internet and the delights of watching peer-to-peer cacophony create the greatest oracle the world has ever seen. Some of the examples may be a bit dated a dozen years later, but the message has only become truer: "There is no central keeper of knowledge in a network, only curators of particular views," he writes. The emergent mob wisdom of the blogosphere and Wikipedia were unimaginable then, but somehow Kelly imagined them all the same. This may be the smartest book of the past decade.

The book is in the field of enquiry that involves the phenomenon of non-hierarchical/centralized models of organization. The main premise of the book is the idea of intelligent beings, in this case humans, giving up control of their creations, which are machines, and letting them "adapt on their own, evolve in their own direction, and grow without human oversight." No sustaining ecosystem is in equilibrium or completely "in control". Some chaotic or "out of control" events are required for complex systems to function. For example, the earth's atmosphere is made up of 20% oxygen. This oxygen content is just enough to maintain viable ecosystems without burning up the earth from fires.
 
Kelly demonstrates quite convincingly how the technological is becoming biological. By looking at a lot of contemporary systems research, on everything from living coral reefs through new management theory to the building/evolving of little mechanical creatures that are "fast, cheap and out of control," Kelly has come up with some new system rules, which he calls "The Nine Laws of God." They are: 

1. Distribute being. The spirit of a beehive, the behavior of an economy, the thinking of a supercomputer, and the life in me are distributed over a multitude of smaller units (which themselves may be distributed). When the sum of the parts can add up to more than the parts, then that extra being (that something from nothing) is distributed among the parts. Whenever we find something from nothing, we find it arising from a field of many interacting smaller pieces. All the mysteries we find most interesting -- life, intelligence, evolution -- are found in the soil of large distributed systems. – So, nature is distributing life over many smaller unites rather than centralizing it. Yet, in your personal experience, you have to focus your life, or waste the brief time you have on this planet. This law of God is counter-intuitive. 

2. Control from the bottom up. When everything is connected to everything in a distributed network, everything happens at once. When everything happens at once, wide and fast moving problems simply route around any central authority. Therefore, overall governance must arise from the most humble interdependent acts done locally in parallel, and not from a central command. A mob can steer itself, and in the territory of rapid, massive, and heterogeneous change, only a mob can steer. To get something from nothing, control must rest at the bottom within simplicity. – So, the attempts to control economies (socialism or crony capitalism) and attempts to dictate the culture (Islam and Shira Law) are the opposite directions humanity needs to go for the heath of humanity. Yet, in your personal experience, if you are constantly trying to please others, you will never be the unique presence you need to be. You will simply become part of the herd. You have to become the one who steers your life in a direction. 

3. Cultivate increasing returns. Each time you use an idea, a language, or a skill you strengthen it, reinforce it, and make it more likely to be used again. That is known as positive feedback or snowballing. Success breeds success. In the Gospels, this principle of social dynamics is known as "To those who have, more will be given." Anything that alters its environment to increase production of itself is playing the game of increasing returns. Moreover, all large, sustaining systems play the game. The law operates in economics, biology, computer science, and human psychology. Life on Earth alters Earth to beget more life. Confidence builds confidence. Order generates more order. Them that has, gets. This rule does seem consistent with the way the world works. Yet, it feels unfair, and is therefore counter-intuitive.  

4. Grow by chunking. The only way to make a complex system that works is to begin with a simple system that works. Attempts to install instantly highly complex organization -- such as intelligence or a market economy -- without growing it, inevitably lead to failure. To assemble a prairie takes time -- even if you have all the pieces. Time is needed to let each part test itself against all the others. Complexity is created, then, by assembling it incrementally from simple modules that can operate independently. – So, attempting to turn a country in the Middle East, such as Iraq, into a complex, higher order form of government, such as democracy, could never work. The same would be true of capitalism. The same was true in Russia after the collapse of Soviet communism. The counter-intuitive element here is that in an ideal world, you could design a system and put it to work. Yet, every system has a history. You are never dealing with a blank slate, whether in a church, business, or country. 

5. Maximize the fringes. In heterogeneity is creation of the world. A uniform entity must adapt to the world by occasional earth-shattering revolutions, one of which is sure to kill it. A diverse heterogeneous entity, on the other hand, can adapt to the world in a thousand daily mini-revolutions, staying in a state of permanent, but never fatal, churning. Diversity favors remote borders, the outskirts, hidden corners, moments of chaos, and isolated clusters. In economic, ecological, evolutionary, and institutional models, a healthy fringe speeds adaptation, increases resilience, and is usually the source of innovations. –So, appreciation of diversity is a learned behavior. We typically connect with people who are like us and disconnect with those who are not.  

6. Honor your errors. A trick will only work for a while, until everyone else is doing it. To advance from the ordinary requires a new game, or a new territory. However, the process of going outside the conventional method, game, or territory is indistinguishable from error. Even the most brilliant act of human genius, in the final analysis, is an act of trial and error. "To be an Error and to be Cast out is a part of God's Design," wrote the visionary poet William Blake. Error, whether random or deliberate, must become an integral part of any process of creation. Evolution can be thought of as systematic error management. – One person told me that golf is a game of managing imperfect shots. We tend to think that perfection is the goal, when in reality, most of our lives are attempts to manage our lives in the midst of the errors we have made. We tend to keep wishing our errors had not happened, when instead, we need to find ways of incorporating them into our lives and learn. 

7. Pursue no optima; have multiple goals. Simple machines can be efficient, but complex adaptive machinery cannot be. A complicated structure has many masters and none of them can be served exclusively. Rather than strive for optimization of any function, a large system can only survive by "satisficing" (making "good enough") a multitude of functions. For instance, an adaptive system must tradeoff between exploiting a known path of success (optimizing a current strategy), or diverting resources to exploring new paths (thereby wasting energy trying less efficient methods). So vast are the mingled drives in any complex entity that it is impossible to unravel the actual causes of its survival. Survival is a many-pointed goal. Most living organisms are so many-pointed they are blunt variations that happen to work, rather than precise renditions of proteins, genes, and organs. In creating something from nothing, forget elegance; if it works, it is beautiful. – So, here we have something that is almost the opposite of what we do as individuals. We need to have a goal, a mission, a vision of our lives. Simple systems need to have specific goals. Yet, such is not the case with a macro-system.  

8. Seek persistent disequilibrium. Neither constancy nor relentless change will support a creation. A good creation, like good jazz, must balance the stable formula with frequent out-of-kilter notes. Equilibrium is death. Yet unless a system stabilizes to an equilibrium point, it is no better than an explosion and just as soon dead. A Nothing, then, is both equilibrium and disequilibrium. A Something is persistent disequilibrium -- a continuous state of surfing forever on the edge between never stopping but never falling. Homing in on that liquid threshold is the still mysterious holy grail of creation and the quest of all amateur gods. – We tend to think we want stability, but in reality, some instability and even the tension it creates are important to live on the creative, life-giving edge.  

9. Change changes itself. Change can be structured. This is what large complex systems do: they coordinate change. When extremely large systems are built up out of complicated systems, then each system begins to influence and ultimately change the organizations of other systems. That is, if the rules of the game are composed from the bottom up, then it is likely that interacting forces at the bottom level will alter the rules of the game as it progresses. Over time, the rules for change get changed themselves. Evolution -- as used in everyday speech -- is about how an entity is changed over time. Deeper evolution -- as it might be formally defined -- is about how the rules for changing entities over time change over time. To get the most out of nothing, you need to have self-changing rules. – In your personal life, you will need to direct change as much as you can toward what you believe to be healthy ends. Such is not the case for a complicated system, in which change is already happening and what one needs is coordination of the change.
 
            Such reflections have given me much to ponder. I have recently read been in a reading group considering the views of Alfred North Whitehead. Much of this seemed consistent with his philosophy. It also summarizes quite well my resistance to centralized political and economic authority. The growth and health of a nation will emerge from many complex and free relationships, some competitive and some cooperative, rather than from a center that seeks to control. Again, I would view this as consistent with Whitehead as well.