Coming soon: Bram Cools’ ‘Beware of Plato’s cavemen’ album

We interrupt the blog hiatus that is almost over for a musical anouncement:

Hi friends and listeners,

To all 5 of you who are reading this,
which might include email-intercepting agents from the FBI, the Belgian secret service and the Reptilian illuminati.
(Yes, you too! Please read on! Have a listen)

The release of the new Bram Cools album is nigh!
Or in other words, new home-made musical madness from an alternate universe, against all trends and zeitgeist and the laws of logic and Hegelian dialectics and hopefully with a better sound than ever,  will soon be available on the usual bandcamp site.

It should have been finished this summer, but we never control life as much as we’d like to, and time is a strange thing and never reliable.  So with a little correction by reality the new and more realistic date is set somewhere in November… The ‘it’ referred to earlier here is a collection of 20 songs in different styles and even languages that will be called ‘ Beware of Plato’s cavemen’.  It also can be considered the third album in the ‘cyberluddism‘ series, and as such also as a concept album of sorts again. Both musically and lyrically there are some unifying themes hidden somewhere, although rather loosely this time.
While I attempted at first to make some simple songs with primitive electronic arrangements, it seems everything grew over my head again, and I suddenly had a long album full of songs with much more complicated arrangements than I had planned, interlayered with some instrumentals for which no actual instruments were abused. On the other hand seems that folk and pop have regularly won the fight against the bleeps and synths this time. The music as it has become sets the stage for explorations about how our constructed realities and illusions clash with Reality, if there’s even such a thing, and other subjects of faith, despair, world peace and the end of the world… The number of languages is going up again too, most are still in English, with 2 songs in Dutch or Flemish, 1,5 song in toki pona and some lines in Latin.

The current artwork is temporarily, and will get updated at the right moment. This does probably fit with my lo-fi antiprofessional approach though…

Those following soundcloud will find the finished and completely remixed and remastered versions of Welcome outside, Splintering dimensions, Hold on, mi wile e ni, Shadows of shadows, Muggles gonna muggle and Selfmade universe on the album, although not in that order…

So stay tuned!
More soon



Loose thoughts: should justice be focussed on punishment?

I was thinking about what the idea ‘justice’ means lately, and more and more I’m really wondering why for our culture punishing the perpetrator is looked upon as much more important than compensating the victim as much as possible, which imho should be the main focus of justice. (along with making sure the evil guy will not repeat being evil, which isn’t the same thing as revenge.) But in some cases compensation isn’t even on the radar. This is just weird and rather counter-intuitive to me.

Revenge nor punishment will ever set anything right for the victim, and while it might  be psychologically good for the victim to have the perpetrator punished, it will not really help any of the wrong to be undone at all.

Yes, I also understand that the threat of punishment can be good to keep people from doing wrong, but that still doesn’t mean that the actual punishment is really the best of what justice has to offer…

But frankly, if we don’t focus on setting the wrongs right and undoing the evil, there will never be any progress.  We will only satisfy our low desires for revenge.

I was browsing the code of Hammurabi, (the oldest human book of law that we still have) and between all the death sentences (prison as a punishment is a rather rare modernist idea) I also see a lot of compensations for crihammurabimes.
Take for example this law (not completely preserved):

“23. If the robber is not caught, then shall he who was robbed claim under oath the amount of his loss; then shall the community, and . . . on whose ground and territory and in whose domain it was compensate him for the goods stolen. “

While good old Hammy surely has a lot of attention for punishment, he doesn’t neglect the compensation even when there is no identified criminal (of his family) that can compensate.  And isn’t it logical indeed to let the community do this instead of insurance companies out for money for shareholders, and to bring this aspect back to the focus of justice? Justice as setting right the wrongs, not punishing the evil ones?

I’m not sure where I’m going here with my thoughts on restorative justice, but it makes me wonder about atonement theories and why I don’t feel anything for certain popular versions of  them in our modernist and post-reformation Christianity. God setting things right and undoing wrong seems more foundational to me than the rather base thinking of ‘evil needs to be punished no matter what’…

so what do you think?



Bram Cools music: new songs & announcement!!


Bram CoolsI hope I will be writing some interesting blogpostposts in various usual and unusual subjects this summer, but I also will do some cross-over with my musical project here with the release of a new ‘cyberluddism’ album.  To begin with I’ll give you the first announcement mail:

New Bram Cools songs on soundcloud!

I have been rather silent the last years music-wise, especially when it comes to actual new songs, but that pattern will finally be broken this summer.

To begin with, recently 3 new songs have been posted on Soundcloud:

Selfmade universe: A classic in the Bram Cools live catalogue that has been played live a lot over the years but never had a studio version though, Here it finally is, but re-interpreted in a rather electronic fashion, while keeping a rather relaxed indie-pop style. Might be about the dangers of pragmatic paradigm shifting, although I wouldn’t have used these terms when I wrote it.
Muggles gonna muggle: More electronica and indie-pop with a slightly disorienting chord scheme, and a rather dark defence of both magic and religion against certain totalizing tendencies in modernism.
mi wile e ni: Just a simple relaxed lo-fi pop song in Toki Pona, a minimalist constructed language with a vocabulary of around 132 words.World peace, all people should be friends and stuff like that..

So have a listen, share them with your friends if you like, and use them to scare away alien visitors if needed. And tell me what you think…

But that’s only half of the news, since these songs are by no means standalone songs but part of a bigger project:

New ‘Cyberluddism’ album announcement!

The last months I’ve been working on a collection of songs that will end up as an album (cyberluddism part III, further title to be announced) that will be released in electronic form on bandcamp as soon as it’s finished.

As the working title and it’s inclusion in the ‘cyberluddism’ series indicate, it’s predominantly electronic music with rather dystopian themes to the lyrics. The difference with ‘cyberluddism‘ and probably even ‘Instant pocket apocalypse‘ will be noticeable in a more minimalist approach with a lot less aggression and generally a slower tempo… Less techno and industrial sounds, and more indie-pop with sometimes a rather high dose of triphop. Although some gothic folk, atmospheric drum’n bass and -if I get the arrangement done- even acoustic reggae- may also turn up here and there.
It’s probably not completely a concept album, and still there is an overall theme to both the sounds and the words. There might be a certain influence for example of C.S. Lewis and Plato, apocalyptic pictures of dystopia, splintering dimensions, pragmatic paradigm shifting, and other everyday subjects.

As the Toki Ponan title ‘mi wile e ni’ of one of the 3 preview songs already indicates, not all of the songs will be in English (or purely instrumental) this time. Apart from a whole song and some fragments in Toki Pona and 3 words in Latin there might be 2 songs in Dutch too.

(Like the other ‘cyberluddism’ collections this is music I cannot play live in this form, but most of the songs can be played on just a guitar or piano and don’t need the arrangement to stand as a song. This makes it easier to adapt them to a minimalist live approach should I start playing live again.)

Stay tuned for further news…


Bram Cools

Listen to my music at my bandcamp page and for random non-album music and new updates at soundcloud. Like me at facebook and follow met at twitter. And tell me what you think…

Christianity: first a question of allegiance, not worldview!

It seems that I’ve -mworldviewore or less by accident- outlined most of my worldview in my recent few posts. I’m a ‘small o orthodox’ Christian’ as I said in my last post. Which means that I’m certainly and strongly a monotheist. And yet I am epistemologically an Animist too, for biblical and traditional reasons, and possibly even a polytheist.  And oh, I’m probably a Christian Neoplatonist and in some details even Aristotelean, anything but a philosophical nominalist… And I’ve noted earlier my postmodernism is probably more in line with theoretical chaos magick when it comes to paradigm shifting than with contemporary academic postmodernism.

But actually any of these doesn’t mean much apart from the theoretical level. Christianity isn’t a worldview but it is in the first place an allegiance. One can be a modernist liberal Christian and have a solid relationship with Christ (as Bonhoeffer did 201401071407-1_opgepast-voor-dinosauriersfor example), or a tribal animist (like some of my African pentecostal brethren are in practice), or a medieval European premodernist (get a book on church history and have your pick), or an existential postmodernist (ah, Kierkegaard anyone?), or even a messianic Jew. Surely, worldview IS important, but it’s nothing without relationship.

What I mean is that what we believe in terms of ‘accepting information’ does not at all equal our actual religion. I tend use the example of the letter of James, who says that the demons believe that ‘God is one’ too, and tremble. Yes they probably have very accurate worldview technically, much more accurate than any Christian worldview that has ever existed (though probably inverted when it comes to certain things like good and evil, in some kind of non-human Luciderian fashion) but this example should make it quite clear that even if ticking all the boxes of orthodoxy makes one technically a ‘believer’ of sorts, it doesn’t make one a follower of Christ.

Believing in spirits without ever engaging with them doesn’t make anyone a Japanese_Black_Pine,_1936-2007convincing spiritist. Saying ‘I believe in the historical Buddha’ or even in the more abstract Amida Buddha and the pure land, or the precepts of Zen philosophy, or even believing in the reality of the dharma itself does not make one a Buddhist unless one commits to following the dharma as a way of life. Or to take an example that’s a bit more extreme and closer to home: believing in the existence of Satan does not make one a Satanist. Well, actually Anton Szandor LaVey -probably because needed to make sure that his occult system got enough attention – naming his cult  ‘Satanism’ without even having Satan and God in the worldview is the reason that most modern ‘Satanists’ don’t even believe in Satan, while a lot of Christians and other Abrahamic monotheists do as they have always done. So here goes the whole ‘X-ism is believing that X exists’ completely out of the windows. It’s useless anyway…

So it’s quite clear that merely believing in an entity or even in the creeds of a religion  doesn’t make one an adherent of said religion. Thaindext is a modernist reduction that is actually quite meaningless. The first Christians were called the followers of the Way (just as a lot of people in other religions and spiritualities speak of their ‘path’. Even the word ‘Tao’ can be translated as such btw.) The ‘Way’ in that expression can be seen as the way of Christ, or as Christ Himself, who is called the Way, the Truth and the light in Johns gospel.

So Christianity is following Christ as the Way to the Father, leading a life that is in accordance with His teachings, and having a faith in God who will save us. Evidently this faith means to trust God, not accept information about God. It’s a life oriented towards God, where we orient ourselves on the Person of Christ and the body of Christian believers. Getting saved by believing in the right information about how we get saved is a weird mistranslation of the protestant idea of ‘sola fide’ and a very strange variety of the old gnostic idea that it is the right knowledge that saves us. It is God that we believe in (relationally and that we trust.

And this actually can happen in a different lot of differing worldviews and paradigms. Modern Christianity, Premodern Christianity, Postmodern Christianity, Jewish Christianity, inculturated tribal Christianity, etc can all be environments in which this Way can be followed… Actually we shouldn’t be naive to think that one of our man-made worldviews could ever be a one to one representation of the world. It’s always coloured by cultural tendencies and the Zeitgeist and what more. There is no pure ‘Christian worldview’, no matter what some people say (and those who claim to have one are often thoroughly modernist in a lot of regards.)

Sure there are problems where your worldview makes it impossible to see certain truths. The number of paradigms in which Christianity can be incarnated is transfinite, and not infine. And there will be a degree of incompatibility in which your Christianity might be hindered in certain aspects that comes with certain worldviews. If you do away with the whole supernatural dimension as a lot of moderns do you’re not likely to experience much to that aspect of the Kingdom of God. If you give it too much place (especially evil spirits controlling everything with no space for natural causality) you’ll fall in opposite traps… And getting to know God through a walk with Christ will expand our worldview. None of our categories is safe if we let Christ be Christ and try to learn from Him, if we let the Spirit be the spirit and learn from it, if we let God be God and learn from Him. Actually, if we get acquainted enough with the natural world we will already see our precious held worldviews splinter in certain areas from time to time…

We should stick to Christ even if our worldview falls apart. And lay our confidence in God and Reality rather than in any paradigm, be it a modern or a postmodern one… Christ should be more real to us than all of our man-made worldviews, which are just on ‘social construct’ layer, an interpretation of reality, but never reality itself.We have to remember that Reality is always more real than our interpretations of it. That Jesus is more than Christians can put into words, and more real than our dogmas and theology…

Even if we’d not only lose our worldview but end up in anokingdom4ther world, Christ will be there. Be it an alien planet or shamanist spirit world, if we’d ever come in such a situation (yeah, I am aware chances are slim for us mere mortals with our boring earthly lives, but still) it can come in handy to realise that Jesus transcends worlds and worldviews… So do Truth and Love by the way.

(But as you can see from the possible Christian neoplatonist undertones in my last paragraph, we should not expect to ever be fully free from our woldview while in this world. Or maybe the old professor was right and it can all be found in Plato (what do they teach kids in school these days…)
One day we’ll see face to Face though…)

What do you think?



The Animist side of Christianity

“In our world,” said Eustace, “a star is a huge ball of flaming gas.”
“Even in your world, my son, that is not what a star is but only what it is made of.” – C.S. Lewis -the voyage of the Dawn Treader

dawn treaderRecently I encountered an article on Facebook from ‘the week’, a to me unknown publication, which argued that Paganism might be making a comeback in the US. Now while a compelling case could be made for this idea, I must say that with this specific article even my Pagan FB friends didn’t seem to take the article very seriously. I could also remark that the word ‘come-back’ is a bit weird since ancient European or Mid-Eastern Paganism has never been present on North-American soil as a majority religion. Not even in the pre-Columbian  Viking settlement, since Leif Erikson was  actually an Orthodox Christian, but that’s besides the point

Although no-one seemed to have been particularly impressed by the article in the the interesting and quite respectful Facebook conversation it created on my wall, and I’m not going into all the issues here (write your own blogpost about Paganism and scapegoating if you feel inclined to do so, I will surely read it and probably even share it!), there was one thing that caught my eyes because I’ve been meaning to write about for a while now. And that ‘thing’ is the first difference given in the text between a ‘Christian’ worldview and a Pagan one: in Paganism, according to the text, we have a ‘world full of agencies’, as they call it:

“As seen in the ancient Greek, Celtic, and Norse traditions, the pagan idea most alien to the modern worldview is probably the belief that the entire cosmos is animated by agencies.”

I must confess that the word ‘agencies’ sounded for a second like they were talking about dull bureaucratic entities, but since those are never very animating in any sense of the world that can’t be what they meant. What they do mean something like a world animated with spirits, or a world full of persons, some of which are humans. In other words, basically they’re talking about an Animist worldview.

And here comes my main point: while some people might not like the idea of an Animist worldview (some of which are connected to Modernism, others probably to fear of the unknown), this is not at all something that needs to be opposed to Christianity. But indeed i’s rather something antithetical to modernism and its philosophical forefathers, and thus also partly to the forms of Christianity that either helped forming modernity or in a secondary move also those that have been shaped by it.
It probably starErasmus 2ted with Erasmus or even Scotus and was very prevalent in the Renaissance tendency to get rid of everything viewed as ‘superstition’. And so in Christian modernism (which includes a lot of protestant traditions) we find a fear and adversity to any even remotely animist idea. A commenter on the first post of the series on ‘faerie’ on Dr. Richard Becks  experimental theology blog gives us a nice example of this resistance to ascribing any animist dimension to this Reality we live in:

When we re-enchant the World, what are we doing? Part of the Reformation’s emphasis was to strip the world of fantasy, not of spiritual. Peasants no longer had to fear that an irate saint of the local bridge would drown them if they did not drop a florin in the toll-box. Of course, the agents of the so-called Enlightenment took the critique without their source. There were no such things as spirits, devils, angels, gods etc. nothing that man’s “ever-watchful eye” could not prove.

(Note that the guy is going way too far for a pure reformation or actually any small ‘o orthodox Christian’ worldview. Luther himself would be quite shocked to hear that there are no devils for example…)

The main fear here, apart from a modernist control issue and a humanist ‘man conquers nature’ ideology, is probably that of idolatry: that the ‘agencies’ if we acknowledge them will become too important, and that they might take the place God only deserves. This is a valid concern, and people who do acknowledge those realities do sometimes fall into this trap indeed. But an argument out of fear of consequences is never a good way to accept the reality of something.
I will also add here that strangely enough the same concerns are never uttered towards human power, systems, and Winkian Powers like Mammon, while those are recognised and their claims to legitimacy are sometimes uncontested. No matter if they are seen as personal or not, their influence stays the same, and keeps us from God and from seeking first the kingdom and Hid righteousness all the same…

So it might go completely against the grain of a lot of modernist Christianity, buDyingDryadt it certainly is my intuition that recognising this ‘Animist dimension’ of the created world is not really a heterodox oddity of some ‘progressive’ green modern thinker, lost in basckwards synchretism and making up stuff that has no basis in either the bible or Christian tradition or something else fringe and new. I’d rather say that it is just a part of Christianity, even though it might be hidden for eyes that cannot see it. It is very clearly present in the bible, and moreover has been often voiced by the Christian tradition.

And I’m not only thinking about angels in heavely realms here… (I do believe that Charismatic Christianity and Pentecostalism were among other things part of a movement of the Spirit to bring this and other spiritual dimensions back into modernist Christianity, lest it be rendered completely impotent as a dead muggle religion, that often has been moved only in the private space altogether.)

As one of my Facebook-commenters said: “I might be simple-minded, but, how could you read the Psalms and not be basically OK with animism?”. There are lots of verses in the psalms that seem to ascribe agency and the capacity of worshipping God to animals, trees and the elements of nature. When I was a kid one of my favourite songs was about trees that clap their hands for God.

We do take this as pure metaphor as moderns. I don’t know if that’s the best way of viewing it though. There is a rather animist worldview in the background of most of the bible that we just dismiss as moderns. The problem for Christianity is not that the world isn’t full of living beings, but that the are not to be seen or treated as divine in themselves. This is the danger of animism.

zone50But I would say that it’s quite clear most moderns outside of the New Age and Neo-Pagan niche are not at all in danger of divinizing nature, thus and giving so much respect to creation that it diminishes our respect for the Creator. Au contraire mes amis, most of us can need a healthy dose of realisation that Nature is Alive. That we humans are not everything. And also that God Himself is Present and Neo-Paganism (as well as New Age, but also the rise of Charismatic Christianity on the other side) is indeed an answer to this reductionist modernist desacralisation and disenchantment. Smashing the mystery out of Christianity (something that goes back at least to the reformation), is a good way to sterilise religion and in the end kill it from within. Too much Bultmann-manouvres and Christianity dissolves completely…

I’m not saying anything new here. The pre-modern church has always believed in intelligent non-human agents in the cosmos and in nature. Even the Pope seems to agree with that, which can be read through the lines in his ecological encyclical Laudaro Si (read it here Did you ever think of a time when we would read Papal encyclicals on the internet?). The title alone is a strong reference to the Animist dimension, as it is a quote from Saint Francis’ canticle of the sun.

The canticle (just as psalm 148 for example) is a perfect place to see how the Animist dimension is fitted into a Christian worldview. The elements and the creatures (yes, even death) are seen as persons, fellow creatures that all are made by the same Creator, and that all worship the same Creator. And while it starts very certainly with an affirmation of a very Monotheist God-centered Christianity, all the other things are fitted neatly in there too. So let’s meditate on this text and psalm 148 for a while to close our thinking about the Animist dimension of Christianity… (This translation comes from wikipedia. )zonnelied

Most high, all powerful, all good Lord!
All praise is Yours, all glory, all honor, and all blessing.
To You, alone, Most High, do they belong.
No mortal lips are worthy to pronounce Your name.

Be praised, my Lord, through all Your creatures,
especially through my lord Brother Sun,
who brings the day; and You give light through him.
And he is beautiful and radiant in all his splendor!
Of You, Most High, he bears the likeness.

Be praised, my Lord, through Sister Moon and the stars;
in the heavens You have made them bright, precious and beautiful.
Be praised, my Lord, through Brothers Wind and Air,
and clouds and storms, and all the weather,
through which You give Your creatures sustenance.

Be praised, my Lord, through Sister Water;
she is very useful, and humble, and precious, and pure.
Be praised, my Lord, through Brother Fire,
through whom You brighten the night.
He is beautiful and cheerful, and powerful and strong.

Be praised, my Lord, through our sister Mother Earth, who feeds us and rules us,
and produces various fruits with colored flowers and herbs.

Be praised, my Lord, through those who forgive for love of You;
through those who endure sickness and trial.
Happy those who endure in peace,
for by You, Most High, they will be crowned.

Be praised, my Lord, through our sister Bodily Death,
from whose embrace no living person can escape.
Woe to those who die in mortal sin!
Happy those she finds doing Your most holy will.
The second death can do no harm to them.
Praise and bless my Lord, and give thanks,
and serve Him with great humility.

So what do you think?



Monotheism or monopolytheism?

Today we’ll talk about the funny word in the title. ‘Mono-polytDBH experienceheism’ is a word used by David Bentley Hart in his rather heavy philosophical tome ‘the experience of God’, a book that tries to explain what the word ‘God’ God means in the monotheistic traditions . The word mono-polytheosm describes the idea that God is a being more like the gods of polytheism, but still the only one in his species. That’s the way in which I will use it anyway.  (Hart also uses it more or less as a synonym for ‘theistic personalism’, but that’s a term and discussion that I feel no connection with at all and will leave for others. Philosophy, theoretical theology and a multitude of deep words can be very important one one hand to really say something meaningful about Reality, but on the other hand one can easily drift off to get lost in conceptual words too that have not much relevance, or even reality behind them in any way at all…)

To start I offer a quote from Hart for a definition of the term:

“a view of God not conspicuously different from the polytheistic picture of the gods as merely very powerful discrete entities who possess a variety of distinct attributes that lesser entities also possess, if in smaller measure; it differs from polytheism, as far as I can tell, solely in that it posits the existence of only one such being. It is a way of thinking that suggest that God, since he is only a particular instantiation of various concepts and properties, is logically dependent on some more comprehensive reality embracing both him and other beings.” (DBH, the experience of God, p 127-128):

To be honest, Hart might always require slow reading and re-reading. One of my FB friends recently assured me that she needs a dictionary too when reading him, and unlike me she has English as her first language and is quite intelligent.

Back to Mono/polytheism. The main question is what I am talking about when I as a Christian and Monotheist use the word ‘God’. In a classical monotheist definition as used in Abrahamic faiths, and according to Hart also in other tradition like certain forms of philosophical Hinduism, this is something completely different from what is meant with the ‘gods’ in a polytheist fashion. Really ‘God’ has no plural and can’t have one either. God is the Creator, the Source and Ground of Being. The One, both transcendent an immanent in all of the multiverse. If the creation story is true in any way, as well as the rest of the bible, God is Universal (quite probably multiversal even, I’d add). Surely while I believe that Christians have special revelation of God in the person of Christ, other people have concepts of Him too. Not only the Abrahamic names of Yahweh, Allah but also the Manitou or Great Spirit of the original Americans, or the Hinduist Brahman or Ọlọ́run in Yoruba are ways to describe this Multiversal Creator. Yes, some things will differ, some pictures will be better than others, but there is One God behind all of existence. And all our talk of this Ultimate Reality is just primitive babytalk anyway, even in the most refined theological schools.

Some philosophers or theologians, for example in Christian Orthodoxy,  go as far as saying that God does not ‘exist’ because His mode of being is completely different, as he is the Source of Being, and maybe even Existence and Being itself. But all of these words are just mere fingerscratches on the surface of something bigger than the sun…

The problem is that not all people define God in this way. In certain views, which are those I would see as ‘monopolytheism’ we do have a “God” that is not completely the source of all Being, and depending on other things, and subject to certain natural laws (or ‘higher magic’?) that maybe even preceded it and that it can’t go against. Which means that our “God” still has a Higher Reality to depend on and answer too somehow…

This certainly seems to be an existing picture of God that I sometimes encounter in several schools of theology, especially in certain schools of modernist ‘liberal’ theology, probably including process theology, but similar sentiments can be uttered by ‘conservative’ Christians too sometimes. It also seems related to -though probably incompatible with- a form of deism in which God made the laws of nature and afterwards isn’t able to break them even if He wanted. (The lengths some people go to combine abstract philosophic notions of God with cramped modernist assertions against miracles can be quite amusing…) demiurgeThe problem is that we end up with something that is more like a demiurge than the Creator. (And if there’s a demiurge, maybe there’s a Higher God in the background that’s more important…)

It’s also often the picture atheists paint of the “God” they reject. Well, no disagreement with them, since I reject it too, but that seems very hard to explain sometimes… It is this “God” too that is rejected in the simplistic ‘only atheists of one god more’ argument that sound not very logical if you really think about what God is and what Gods are.
(Sorry Brian McLaren,I once again go with David Bentley Hart here )

Let me also be clear here that I do not per se have to reject polytheism here, even if being a more than convinced monotheist. I actually happen to have no problem at all with the existence of the gods, but just want the clear that whatever they are, they are not God and not in the same league at all. If they exist they are powers of nature or higher beings inside the word, or maybe entities on (fallen) archangel-level, or in some cases even thoughtform-entities (Hey Fotamecus, did you beat old Chronos already?) or just anthropomorphic personifications of actually rather impersonal forces inside this world. (WATCH OUT WITH WHAT YOU SAY HERE, I KEEP MY EYES ON YOU!)

It might even be that in a soft polytheistic vein what is called ‘gods’ are only personifications of the One, the Divine, which is thus just a way to describe aspects of God. Certain schools of Hinduism and some African religions seem to think that way. If I understand Yoruba well the orishas might function in such a way for example.

Still I as a Christian believe that I have access to a much clearer view on and path to the Multiversal Creator, wich is found in Christ as the most fully revelation of God. Yes, the most scandalous claim of Christianity is not the trinity which mostly leads to more philosophical discussions, long words and misunderstanding of these words, but rather the Incarnation, the idea that in the person of a human Jesus the Creator stepped into His Creation and even shared in our suffering -well, got tortured to death eventually even-, and in partaking in death conquered death, sin and evil, But that’s another thing. Let’s note also that the Living Word (Logos) is something completely different from all our human formulations.

So like the title says, I don’t care for thing mono-polytheism (and even less for any form of monopoly-theism, in that matter). If God is not the Absolute, the One, the Creator it makes no sense being a monotheist at all. We end up with a conceptual demiurge at best, and a self-created illusion or even God-replacing egregore at worst… Conceptual idolatry is always a danger for those who want to define God instead of just letting God be God while acknowledging that no theology will hqdefaultever fully describe the One. (Except for the Living Word, Christ, but here we have the same problem that we need Christ to just be Christ, and not try to trap him in our formulations and description like a dried butterfly in a museum collection.)

So for anyone who wants to discuss God and theology with me, please accept that the classical monotheist definition of God as the Creator of the universe (from which everything originates, including the regularities that we call ‘laws of nature’), not some being inside the universe bound by the ‘laws of nature’ is crucial for me. You can deny the existence of this God, but arguing about the existence of merely a one-of-its-kind god in this world is not something I want to defend and something I’m completely not interested in at all.

What do you think?



Concerning the ancient controversy of the universals and the location of Love, Goodness and Justice within the Divine.

PlatoWhenever one takes lessons on the history of either Western philosophy or theology that includes the medieval period, they will encounter the ancient discussion about the universals. Long words with too much syllables that give a lot of possibility to be misunderstood were and are still employed in such debates, so it’s easy to lose sight of relevance in such matters… And yet something seems to tell me that hidden beneath a lot of dust, endless lingo and adventures in overcomplicating the point there is something very important. That’s why I have decided to dedicate a blog-post to some of the discussion and weigh in on some aspects of a very ancient discussion it in my unique Bram-way.

For the uninitiated who haven’t had basic philosophy: the question is whether the universals do exist somehow and what their relation to the particulars. Universals are universal characteristics here, particulars are the individual things that we encounter around us.  So the question could be asked: does the dogness (universal) of a certain dog (particular) have some separate existence or not. This whole way of thinking might seem quite silly, but with some more abstract universals as goodness and Truth it might become more interesting, as we’ll see later if you manage to finish this post.
I will try to only use as much lingo as is strictly needed, although I probably can’t help mixing up jargon from different worlds as I often end up doing..

To oversimplify I will give ahondn overview of the discussion I will go back to the example of dogness of a dog:
The most important players are Platonic Realism which would say that all dogs derive their dogness from the Platonic Idea Dog. For Plato that Idea would exist somewhere in the world of Ideas. All particular dogs are just like imperfect 3D-printouts of that Idea into the inferior matter of this world and nominalists who say that universals do not exist and are just words in our heads, and the dogness of the dog is just something we call it and actually corresponds to no reality beyond our words.
An in-between position of more moderate Aristotelian realism or conceptualism does also exist, which locates the universals in the particulars. (The dogness of the dog is present inside all dogs). Educate and/or confuse yourself here, here and here.

(Note that ‘Realism’ has an almost opposite meaning here than when used in a modern context. Scientific Realism as an epistemology is more like the opposite of Platonic Realism. Well long live language and its abilities….)

So where do I start? I suppose best just with my own view, which can be described as a postmodern mix of basically Aristotelian and Christian Platonist Realism: I’d propose that there are natural and abstract universals that are located in the things themselves or at least in this world in some way, but much more interesting, that there are also Higher Universals too that are located in the character of the Creator. And there I have to add a probably more (post)modern layer where all of these are most likely to be interpreted with our human minds and thus described into human language and brought into a thoughtfield, which is a more manmade ‘worlds of ideas’ that has not much connection with Plato’s world of ideas, even though it might exist in some mental astral plane . I don’t claim to have much knowledge about such matters though..

The ‘world of ideas’ as just a set of thoughtfields
Lets first start with that last one, where I probably differ from classical thought most and make up my own clumsy mishmash: There is a world of ideas in our individual and collective minds, (in thoughfields probably more or less a la Jung) which is like I said not at all a Higher World as Plato envisioned, but something on a mental plane that is derived from our human thoughts. Part of it just consists of constructions of human interpretations of the material world. It’s not even one world, but there are countless one, every culture and time and group has such a world, and it’s derived from our collective and individual minds.
Rosetta_StoneThis is also probably the closest that I get to Nominalism, but even then I don’t say anything is ‘just words’ with no existence. I do still think these things have an existence of sorts on some kind of mental plane.
These thoughtfields are always a needed intermediary between us and Reality: we look at Reality and interpret it and construct pictures of Reality in human languages in a mental world. I do not believe we have unmediated access to Reality, it is always interpreted.

But that’s probably not even half of what’s going on in there. We as humans are highly creative beings, that can create new stuff inside the thoughtfields. There are a lot of things that do originate in there: all of our cultural movements and purtekstballone ‘social constructs’ belong to this same world of thoughtfields, from useless abstract discussion about the nature of the universals, and all of theological systems to dubstep and unjust caste systems. (or even thoughtform entities, but that’s another story) And things don’t stay there. We actualise them and bring them into the material world. All things that we make or remake in natural reality are nothing but a translation of what we make first in the world of thought too btw.

Natural and abstract universals
This might have been a weird beginning, but now I’m going to get more classical  with the natural and the abstract world. for the ‘natural universals’ or properties of natural things like species of animals, plants or minerals for example I’d just follow the Aristotelean line that for example the horseness of the horse is found in all horses together. (My theoretical dog needed some rest so I summoned a theoretical horse for now…)
I can probably add something about the DNA of living beings or the chemical composition of minerals but that might go too far for now, and then I did remove the question of universals from philosophy to the natural sciences, which might be a valid thing here…

A side-note: this is where I would probably disagree with putting stuff like gender Venus of Willendorfcompletely in the ‘social construct’ category, which would be in the terms of my post like saying that it only exists or at least is derived from the thoughtfields. Gender is indeed to a certain degree a thoughtform-concept that varies per culture, but it’s still built a higher construct upon a reality that’s found within material nature, and translated and given form within every human culture. The starting point is the biological world, and not the thoughtfield; so I’d see all cultural expressions of gender not as pure social constructs, but as better or worse translations of the biological Reality of sex that is found in the particulars, or in other worlds in us individual humans.

When we go to the abstract universals (characteristics of logic, mathematics, equations, etc..) I suppose that they are just part of a less obvious ‘dimension’ of reality that is probably more transcendent in nature. I’d still say that they’re just part of Created nature anyway, and do not really reside inside of some Higher Platonic world of ideas (which I do not believe in btw, if that wasn’t clear yet). They just belong to a less tangible dimension of the natural reality we live in, and they will probably be discovered by most sentient species independently from each other, and then probably described in completely different terms and formats. But like earlier, they too cannot be reached directly with the human mind though (except for maybe some very simple ones, like basic geometric forms as a triangle) and will always have to be translated into languages that we humans understand with words and numbers and symbols and so on, and placed into our thoughtfields before we can access them.

Higher Universals: Love, Truth, Beauty, Justice…
Up till now we had something of a moderate postmodern Aristotelean realism (I guess) for what I’ve called the ‘natural universals’. But that’s still only half of the story, and we haven’t had the most important half yet. And here I will turn to a form of  Christian more or less neo-Platonist Realism:

My view on what I will call the Higher Universals (stuff like Love, Goodness, hqdefaultJustice, Truth and Beauty, and even Life and Being itself too) is that they are not primarily a part of this created world,  but that their source is ultimately found in the character/nature/attributes of the Creator Godself. (yes, I conflate some terms that are used very precisely for other things, and that often are used for different things in different traditions.  I just mean that these things are a part of the Being of God, not just of Creation. All more precise terms might have more detail than we humans can be certain about anyway…)
But again, in this form of ‘universals’ they are just Absolutes. And while I do believe that Absolutes do exist (bad bad postmodernist that I am), I do not believe we can ever reach them, by definition.
They cannot be accessed directly by humans because they are in a completely different Realm, and have to be translated to every context and language. Which might look very different depending on the particulars in which they are given form.

icon of the sermon on the mountStill if we look with the right mindset and open eyes we can see glimpses of them everywhere, and we as Christians need to live a life that contextualises and brings them into the concrete world, incarnates them even. Jesus as the Incarnation was the most perfect translation of the Higher Universals into a human being like us.

Realism and not Nominalism
That I end up on the side of Realism and not Nominalism might be more significant than we realise at first sight.  If you read the internet you will find certain people who denounce Nominalism for different and sometimes even opposing reasons, which I will not go into now. (You can read about Luther and Nominalism here -don’t skip the commments- for example, or about Ockham and Nominalism here. (Yes that’s the razor guy)
Foto0067So what is the problem with Nominalism here? From what I’ve read about Nominalism and from some discussions with people who know more than me it seems safe to say that Nominalism expects us to say that there are no real realities behind what I’ve called the Higher Universals. And this is where it gets dangerous: If we do not locate them inside if the Being of God, they have to be located elsewere. This will have them to be located in the will or decrees of God. And then we open up the door for people who say that anything (even ‘hate thy neighbour’) can be good whenever God decides it to be good (Ockham the razorguy seems to have  thought so, but I won’t go into that here now). And here we come into a ridiculous and dangerous domain where nothing makes sense that is to me completely unacceptable.

This is why I find it very important to note that Love, Goodness and the other of the Higher Universals are located in Gods Being somehow, not Gods will or something created. God IS Love (1 John). Love is a part of God, not a creation of God that could have been completely different and utterly unrecognisable in another world. People could be blue and even the value of pi might have been different if God wanted to create things differently, but Love and Justice have an Unshakeable Source, and will always be contextualisations of the same Attributes of the eternal Creator, even in the weirdest world possible.

God has created a world that was good in His eyes as a reflection of His character. Every inch of goodness within creation refers to the Creator. Every good and perfect gift comes from the Father of Creation. This means that nothing good or true (or even beautiful) in our Reality is ever arbitrary. No law in the bible is arbitrary, but somehow they are contextual ans sometimes for us incomprehensible translations of the Higher Universal of Justice into a historical context that often comes across as strange and counter-intuitive to us moderns.

Since God as the Creator is universal, there is a Trace of Justice in every just law in every society except for probably the most wicked unjust corrupted ones. QxouqThere is a Trace of Goodness in every genuine act of goodness everywhere, no matter how imperfect. There is a Trace of Beauty in every expression of beauty made by humans that truly captures something, as well as a lot of very vapid Traces of Beauty in nature. There is a Trace Truth in every human idea that expresses something true.

All of these, no matter how many layers and worlds of interpretation, in their imperfect way, do point to God somehow. Even then we Christians have to go beyond those Traces, and incarnate the Way of Christ more directly in a lost world in deeds and in explicit words. We are to embody the Higher Universals as much as we can.  “Be perfect for I am perfect.” Says Jesus in the middle of the Sermon of the Mount. The whole point of the Sermon on the Mount is to align our character with the character of God.
Part of salvation is conforming to the likeness of God, and to partake in the Divine nature (2 Peter 1:4), not only for our own sake but also to manifest in our particular way the Higher Universals more and more in this fallen and troubled world that is in need of more Love, Truth, Beauty, and so on. We can only fully become ourselves if Christ lives in us and God shines through us.

Let’s close this post with a quote from E. Stanley Jones’ Christ of the Mount that summarises what I’m trying to say here:

Moreover, if we are to be perfect as the Father in heaven is perfect, then the same moral laws that govern God’s acting must govern ours. In other words, the moral laws are not rooted in the shifting customs of men, but they are rooted in the very nature of the Divine. This gives us a stable moral universe and it means that moral distinctions have ultimate meaning. Moral laws are not based on the divine will, but on the divine nature. They are not whimsical, for God is not whimsical. They are dependable and orderly, for God is dependable and orderly. I can morally respect a God who will act on everything he requires of man. (E Stanley Jones, the Christ of the Mount)

This post was way too long, and my anarchist and unacademic approach to philosophy is probably quite sloppy… But I had to write this somehow…

What do you people think?