The Handshake Hire Comeback

Almost two years ago, I laid the foundational framework for my extensive, countercultural checklist for rating and improving the moral, social, and economic health of organizations of all types and sizes. While this project is still very much in the R&D phase, one standard has remained consistent through testing so far: my three-factor model for hiring. I claim that the three critical factors by which to rate candidates are merit, competence, and character. In this article, I will define each of these factors and show why, while they’re all important, an employer should look to prioritize good character above all (especially merit) in hiring… not despite, but because of how convenient it is to do otherwise!

Merit is more or less how shiny one’s resume looks. It is argued to be the most tangible factor of these three because it is an empirical marker, based on experience and “proof” from the past. This is often the starting point of the vetting process for hiring, and that is fair enough in most cases. A company will have its list of minimal qualifications that may indicate a bare minimum ability to fulfill the duties of the job near immediately. With the overbearing cultural demand for convenience and expediency, it is all too tempting to feed such standards into your search criteria algorithm so that every single candidate who does not meet them is automatically filtered out. There is the distinct possibility that if that’s your approach, you’ll be missing out on considering candidates who have slightly less merit but far more potential. There is also the philosophical error in this approach, encapsulated by David Hume’s “problem of induction”.

Inductive reasoning is that scientific way of drawing conclusions exclusively from past, observed data. Indeed, this is why scientific understanding can never tell us the full truth, but rather indicates which direction to look. It is not on the basis that we have observed the sun rise everyday in history, that it will again tomorrow, just like a tree falling in the forest when no one is around to hear it. Likewise, just because someone’s resume points to experience relevant to this position, it is not guaranteed that they will prove just as effective now. It may also be the case that the content of their resume only reflects how a person’s competence appears, when in essence, they may struggle deeply with transitions, with the new team, or with any number of factors that will differ from their previous positions. A resume can also be fraudulent, which is why references are important. It is not enough to say “I had that job for such-and-such a time and did the work”, especially in light of how hesitant employers are to fire workers no matter how bad they are at a job. How were they in the job, can they work as part of a team, what difficulties did they face/create, etc.? The more broadly we can view the context surrounding a candidate’s merit, the more accurately we can judge whether they’re the right fit. This context is covered by the next two criteria.

Competence is the criterion that can be tested in real time and partly correct for that which merit risks missing. While merit might be an indicator of competence, it can never equate to it. Competence not only accounts for what someone can do now, but what they can potentially do – e.g. how skilled are they at learning new skills or improving further on that which they already excel? One can test developed skills through assessments and provide queries to get a sense for one’s psychometric profile, revealing their areas of interest and natural, cognitive strengths and weaknesses. Such testing may not tell the whole story, of course, or it may not even be necessary if you’re a good enough interviewer. I’ll come back to this soon! Competence here refers to one’s ability to work effectively at a particular task, and given the variance of ways that nearly any task can be done, this takes time to cultivate. The longer you give anyone to learn any task, the better at it they will be even if they don’t have pro-tential, and the more original and creative their approach will be. Pairing time with sustained interest, the more someone can make a task their own, no matter how mundane, the more purpose they will find in it. This is an invaluable asset that employers should cherish and nourish once it is found. It respects the autonomy and agency of the individual who is being of service. The sooner you can identify this, the longer you’re likely to keep them around versus an overqualified, highly competent candidate who will do the task with immediate perfection and almost just as immediately move on to the next job opportunity. There still seems to be a vast middle ground between the hard worker and the genius. Ideal candidacy still depends on something greater, not excluding the duration of time for which you’ll need their services. If you just need someone temporarily, by all means hire the overqualified, underachieving gifted kid on a contract basis!

Assuming we’re in it for the long-term, however…

Character can be loosely defined as the conscious state of a person’s overall demeanor. One’s willingness to be trained, their attitude toward work and life, and the alignment of their values with what the job provides them and vise versa, all fall under this crucial category. A good character has a level of self-awareness that allows the person to observe their own behavior and consider moral variables, such as the awareness and consideration of others, in every decision they make. A good character will not enter into a business transaction with motives other than to be open, honest, and potentially provide a quality product or service, and they don’t let circumstances define them.

For example, a good character and poor character can be equally desperate for money as part of their circumstances. The difference is that a poor character will seek approval from you in the interview process and make promises he can’t keep while hiding his motivations to leave (or worse) as soon as he gets what he wants. A good character in this case will look you in the eye and say “I honestly really need money right now, and I see this job as an outlet for that; but I promise to do my best while working toward a more suitable, longer term career, and I’ll give you due notice when it’s time.” That might not be what you’re looking for, and that is fine too as long as you also make your intention known.

If a candidate you’re considering for hire demonstrates willful, integrous trainability, then they are demonstrating something much greater than mere merit can provide – willingness to learn and maintain mutual respect. This is a combined competence/character trait that will prove invaluable if you plan on keeping the person around for longer than a year or two considering their life context, or, at the very least, it will make the inevitable parting pleasant, respectful, and beneficial to the growth of your network. The negative impact of an employee with poor character cannot be overstated, especially if they are highly competent and merited! Someone who is fully capable with no moral concern can run your resources completely dry, ruin your reputation, and force you into a career change overnight. It has been said by many wise men before: An intelligent man with unearned power will cause far more damage than a weak and ignorant one.

Ultimately, you are responsible for vetting who you join forces with, and perhaps an inability to read someone else character suggests that your own is weak and defenseless, which in itself is a particular form of poor character and, unfortunately, very common.

So, how do you know who you’re dealing with in an interview? How can you tell if you’re going to get played? I do believe there are procedures for vetting this, and perhaps I’ll explore that at another time, but for now, I’m going to take the intuitive, classic approach.

Essentially, if you are a business owner or are in charge of hiring for someone else’s business, you should never finalize a hiring decision without an extended, character-focused, in-person interview, concluding with a handshake, eye contact, and an internal, intuitive “yes” from the depths of your being. This is a very simple, old school step that has been routinely omitted for the ever popular “fully remote” business platform as well as for those which have transitioned to more remote work in recent years.

It does seem that a slow transition, in spite of cultural demand, is the intelligent approach. The demand for convenience has had a large impact on workplace efficiency as well as social connectivity, in far more adverse ways than was intended by creators of the technology that drives this shift. Most people want to clock their hours from wherever they desire to be, whenever it is convenient for them (even though only one third of people are actually equally or more productive working from home), and wait for their direct deposit to show up in their bank account without delay. The same principles of truth, trust, and success still stand in spite of all of this, however. Just like in any other area of life, for employers to uphold divine principles at every level of operation will make all of the difference as to whether their company succeeds through whatever waves that the tide of cultural fluctuation bring next. This is precisely what my organizational health system is designed to ensure.

The resurgence of ancient philosophy such as stoicism, zen, and the Vedas in the contemporary West – although many are misinterpreted and misapplied – provide a basis for accessing these core principles. It has served as a much needed offsetting of the consumer addict epidemic fueled by social media. Even if a candidate for hire takes a little too much interest in such mechanisms, as we all do (and hey, they can be extremely useful for business!), the level of character underneath that culturally altered demeanor will determine whether that candidate is not only a good fit for the work itself but, more importantly, a good person to have around while you’re striving for success.

You only have room for ONE core value.

Whether you realize it or not, there is one value that you hold most sacred, which gives you context for adapting other values in a variety of circumstances, in varying degrees, in a variety of ways. That pinpoint of your True North is what holds all of your functioning together.

Choose it wisely.

For most people, this core value is desperately unconscious and based in the material realm of existence.

Matter is only one small portion of reality, however. It must be accounted for by something greater – an energy which is so great, that it allows all of us, and all other beings, the privilege to exist at all.

In most mystical traditions of the past, this is what is referred to as God. This may work for some, but its core error – holding to a strict, personified conception of God – also causes adverse effects.

God is conscious, sure, but it is more accurate to say that God is consciousness per se. We aren’t God in a material sense. That is to miss the point entirely!

Why not simply say God is? The question of why or how we exist only comes up because there is an immaterial – divine – aspect to us.

Call it whatever you want: God, Is, One, Being, Mind, Self, Consciousness, Nature, Creator, Creation, Truth, Beauty, Goodness, Love…

The list goes on.

Whatever you call it, it is the positive energy force of, by, and for all things. It has no opposite. It cannot be compared, compromised, or fully fathomed.

And so should your ONE core value be, not just for living by any sense of correctness, but for maintaining the humility and inspiration necessary for growth, expansion, and finding true peace.

Thanks, Grok, but I already knew that!

I made this post on X, and the following was Grok AI’s “explanation” of it…

It is due to the unevolved spiritual nature of humanity that social rules must exist at all.

Grok AI:

  • Britton W. Frost’s statement reflects a philosophical view tied to his background as a philosopher, suggesting that humanity’s spiritual immaturity necessitates social rules, a perspective supported by a 2018 study in Journal of Personality and Social Psychology showing moral development correlates with reduced reliance on external governance.
  • This idea challenges the mainstream assumption that social norms arise solely from practical needs, proposing instead a spiritual evolution deficit, echoed in historical debates like those of Rousseau, who linked societal structures to human imperfection.
  • The post aligns with a 2023 cross-cultural survey by the World Values Study, indicating 62% of respondents in developed nations perceive a decline in spiritual awareness, potentially justifying Frost’s call for inner growth over imposed regulations.

I must say, I really do just make stuff up, but I also know that if studies would/could be done on the stuff I make up, it would absolutely be verified. It’s cool how you can know stuff without knowing stuff.

Cancer Season 2024: Aquarian Age Turns Toward Oppositional Non-Duality

As I write the gist of this, there is a rare but refreshing humidity in the air with scattered thunderstorms, opposite of the norm here in Arizona. This is an appropriate conclusion to the synchronous events over the past month which were accompanied by a very rare moon cycle. This force of opposites saw the full moon in the same sign (Capricorn) twice within a single tropical sun season (Cancer). Since I happen to be so intimately familiar with these particular positions, I’ve felt compelled to reflect on this 2024 Cancer season for you in a spiritual context that I hope anyone, astrologers and laypeople alike, can take value from. I would also like to maintain throughout that my reflections here are merely that, and that they may help to enrich your journey through life in some way would be a great honor, albeit an inadvertent consequence.

That said, this article isn’t solely about astrology, but rather is about an overall shift in consciousness that has taken place. This shift is not the effect of any astrological cause, but is simply in synchronous coherence with it. As with anything, what we deem causal is only an arbitrarily chosen target by our ego-mind’s attention and not a cause at all. It is one of infinite events that exists by its own accord, and combines in 3D with all of those others to represent the “perfect conditions” for every other event to also manifest. In some subjective regard, we really can “manifest our own reality”, but that doesn’t make it true. This causal, spatial-temporal sequence of observations is an illusion. It stems from our disposition toward linear, dualistic thought, and the bare-minimum survival needs that gave rise to that disposition at some point in our evolutionary past.

In my experience, astrologers are just as guilty of dualism as anyone, and in some cases even more so. After all, to layer ancient knowledge over a human ego can be dangerous! They often complain about the struggles of the full moon because the full moon brings us into touch with oppositional forces, and the tension that results from one’s misperception of duality everywhere in the universe, including that which is mirrored back within ourselves. Upon digging deeply enough, dualistic judgment – e.g. this or that, either/or, true or false, good or evil – is the root of all depression, anxiety, fear, and grief. This special Capricorn cycle has brought us in touch with itself and its opposition, Cancer, for the second time over the past month to grant us a divine message or two, and strangely, I haven’t heard of many people complaining! This is probably because the struggle came in the first instance, and finally, in the second, we surrendered to its process instead of ignoring it and having to face it anew again next year as we do with most cycles. Moon cycles are quick, so they’re easily lost to mind, but so are the lessons that they bring when our egos get defensive against forces beyond our control.

Time itself raises another key problem with “mind”. We often tend to look at our “past” with strong reaction. It can serve as inspiration to build a better future, correctly or not, or it can trap us in depressive attachment to many things we cannot change. Regardless, astrological symbolism is a way of understanding time itself as something both significant and illusory. It provides us with symbolic checkpoints for marking, not events themselves, but event forms which repeat over time via different material vessels, some over imperceptibly long periods. That we value time so dearly, yet we’ll never come to terms with enough of it to understand the full context of things within any given paradigm, reveals the paradoxical relationship between our limited, potentially narcissistic perceptions and the divine permanence of Truth within each of our souls. For example, your birth chart shows the unique lens through which you see the same world that everyone else sees. There is truth in that there are an infinite number of ways that we can perceive anything, but only insofar as the objects of our perception remain eternally the same, whether they manifest before our eyes or remain in their own potential. Without any objective constants, we would not have reference for our unique orientations.

And that is just on the level of individual perception. There are many other shifts that we are all subjected to, and the uniqueness and rarity of them to some extent indicates how universally significant the concordant events will be. This double-Capricorn full moon month is a good specific example of an indication that a new perspective or two will reveal itself, but as the moon goes through its entire cycle, and therefore every part of each of our charts, every single month, the particulars of that event will manifest differently for each of us just as each of our moods might be affected differently by a northeasterly breeze (Capricorn moon people aren’t all that affected by a northeasterly breeze, by the way). On the other hand, the most general example of perceptual shifts can be represented by the concept of “astrological ages” which change signs once every ~2,000 years as part of a ~24,000-year cycle. These ages outline the very broad, stylistic, collective themes of how the authority of Truth is valued in immanence, and therefore how Truth is expressed and conflict is resolved in manifestation.

For the 2,000 years before Christ, as represented by much of the Old Testament and the city-state of Sparta, the age of Aries saw much overt bloodshed in the name of “courage and honor”, without anyone’s knowing (except for a few spiritual sages) toward what such actions were intended. The error of this age was an appeal to experience itself as the arbiter of knowledge – face your opponent in battle, and if you live, only then might you learn something. Even knowledge itself had limited context in the eyes of the otherwise advanced state where Socrates met his fate. The age of Pisces, beginning with Christ, saw Truth take the form of a personified God, where conflict was resolved either by crucifying “non-believers” (in Him or the prior state) or by creating further division regarding that God-person’s form – depending on which “side” to which you were faithful. Although Truth then was rightfully raised to the level of a kind of consciousness, it was still too local to our own experience for the ineffability of Truth to be conveyed, so God was proposed as a person who favored one tribe over all others in numerous us vs them conflicts. The error here was the fundamental spiritual fallacy of dualism, and this resulted in the birth of hundreds of religions over the span of just a few centuries, none of which encapsulate the essence of Truth in its totality, due to an overemphasis on material relics, rituals, documents, and other mechanisms which were vulnerable to being subverted by the unconscious. Still to this day, we can’t seem to drink enough black coffee to cure this spiritual hangover.

Since the beginning of the age of Aquarius in 2012, one of those religions had already been on the rise for a few hundred years and has already made many infectious attempts to stake its claim as the ultimate authority. That one religion is – in perfect accordance with the Aquarian attempt to be objective, along with its aloof and condescending attitude in its unevolved state – scientific materialism. This religion states that if something cannot be observed or measured by the tools of the scientific mind, then it lacks the “quality” of being real. This dogmatically Newtonian belief system fails on a number of fronts which have been fleshed out by the greatest philosophers of our recent age’s past. Just a couple of those refutations include (1) The quality of measurability itself cannot apply to those things which are most dear to us and which all souls seek, such as love and peace, and (2) Logically-speaking, “real” is not a quality at all, despite the fair sophistication of our language to describe things; reality just is.

It is fair to say that, in holding materialism (or scientism, as my advisor Roger Scruton coined) as the ultimate truth, we are currently quite “unevolved” as Aquarians who ironically pride ourselves in objective, cultural awareness, for the great water-bearer is too high among the clouds to see beyond himself. We’re even employing the same crucifixion methods today that we did in the latter stages of the previous age, but for far less severe offenses – e.g. saying something of mere fact online, or being Jewish… again.

Well, maybe being Jewish has always been “problematic”, but the point here is that we aren’t that different now than we were in the times of the Old Testament, much less just over a decade ago.

Although we have a new and exciting way of gauging authority, we are so narcissistic in our attempt to own truth and condemn others, that we end up doing the opposite of what our conscious minds would intend – i.e. claiming that truth and goodness are merely relative – all the while making many of the same specific mistakes that our recent ancestors did in their process of disrupting establishments. That said, we seem to be even more similar around the cusps between astrological ages than we are over the course of observable, linear time, regardless of the particular age in which we find ourselves. There is a degree to which we begin every astrological age worshiping the intellect and thinking we got this, to find out rather quickly that we definitely don’t got this, and the cycle of playing consciousness catch-up repeats, just with different astrological themes.

You’ll notice that these astrological ages move backward through the zodiac, unlike the sun and the moon which always move forward. This on its own has great significance. Whereas all other planets move forward too, despite retrogrades and stationary periods, so do the more conscious areas of life that they represent, such as our measurement of time itself (Saturn), the birth and growth of everything in nature (Venus + Mars), and the sense of progress you feel in reading through this article word by word (Mercury + Jupiter). However, this “forward movement” is only in our perception, for we are always left to ask “in reference to what?”.All astrological events happen from our geocentric perspective so that our geocentric concerns can be made more clear, while in fact they’re all just moving in constant, cyclical orbits around their energy source just like any life form. The forward movement is also illusory because there are far greater astrological symbols at work which move backwards, balancing our spatial-temporal minds and offering our soul’s journey an opportunity to find the actual stillness that is implicit in karmic Truth and the peace that engrosses us when we aspire to it. These backward-moving astrological markers are, as we have discussed, the age through which we all live as “history repeats itself”, and, more individually, the nodal axis as it uniquely shows up in each of our charts, proclaiming the roles and duties we must fulfill both to leave a positive mark on the world as well as to feel fulfilled by the end of life.

So, what comes in 2,000 or so years, after the age that has only just begun, and of which we’ve realized we’re making a royal mess after exactly one Jupiter cycle? What will be left to aim for after we’re all dead and gone and have made mistakes that our descendants will be so desperate to correct? Does it even matter? Shouldn’t we all just focus on having a good time?

I’ll answer all of those questions at once: the age of Capricorn comes next, so yes it matters, and NO, of course we aren’t here just to have a good time! The age of Sagittarius will take care of that in 4,000 years, don’t worry. The archetype of Capricorn for now, as well as the Saturnian themes that it accords with, is the lasting legacy of the divine after which our own legacies should be modeled. Because Capricorn’s opposite, Cancer, along with its correspondence with the moon, represents nature’s maternal patterns, there is something more masculine, permanent, and stoic that it must be balanced with so our Mother doesn’t devour Herself. That is the grandfather of time, Capricorn, who more mystically than the crab merges land and sea, contemplates the ineffable over a pipe and whisky by the fireplace, speaking only true words only when they’re needed, and passing the gift of integrity down to his granddaughter as to guide her children, even if he won’t be around to see it through. Capdaddy trusts the natural unfoldment of time, dutifully responding when called, not to interfere.

Whether we take this wisdom straight to heart, find it in other myth, or simply learn this underlying message through painful trial and error like your Aries sun BFF does time and again, the more conscious we are of our duty to “nurture all things from timeless integrity”, the sooner the world in our own time will improve and the better prepared our descendants will be for their age. This is precisely the lesson from this full moon thingy I keep talking about, by the way. It is a foreshadowing of the things to come by appealing to principles which always were.

We’re only just beginning the age of Aquarius, but Capricorn is also just upon us, in the greater context of karmic reality. All of the sign archetypes are always with us, really, but Capricorn has had a unique role to play in this shift because it represents the style of valuing Truth that is most-nearly out of reach from our current paradigm. Capricorn might be considered “the sage of our age”, not in reference to any particular individual (although Capricorn ascendants have been totes killing it lately… Russell Brand, Vic DiCara, Ariana Grande, myself, and based on our same hairdo, Jesus could make a comeback too), but in terms of a guru whose form is beyond the linear, causal, and personified sources of knowledge to which our limited mental capacities are accustomed, just as the Aquarian essence was during the age of Pisces – in a mature states like witchcraft during the middle ages, as well as in its overreaching expressions as political and technological revolutions of the 20th Century.

While astrologers will say that the moon is “in detriment” when in the sign of Capricorn, that’s not to say there’s anything wrong with it, but that given the right context and power of will, it is well worth the hard work to revive that wisdom which was lost in the ages of the signs after it under the illusion that we have progressed. The rise in consciousness over the past month or so will continue on a long but consistent path, I am sure, though some struggle will ensue while our intellectualist dogmas fall away. Perhaps having more than a touch of “oppositional conditions” this season, including two full moons in Capricorn and a few thunderstorms in Arizona, is what we needed to spark the spiritual homeostasis necessary for growing out of the infancy of our current age.

The Hoax of New Age Orthodoxy

People are quick to adopt a new label with which to identify, but they are not so quick, if at all willing, to adopt a new lifestyle change. Left-brained logic of the west has us convinced that anything that makes sense to the rational mind is simply true, and that the accompanying feeling of understanding is equivalent to a certain degree of enlightenment. This is an appeal to efficiency because validation of our emotions helps us feel as though we’re sane so we can function in the world. It’s a simple error in reasoning, however. What is true may always work when we are able and willing to see the light at the end of the tunnel. through the necessary amount of struggle, but what works is not always true – for in the latter case, we are burdened with deciding toward what our efforts might be aimed and, more crucially, judging the worthiness of that goal. It is about that value judgment that efficiency can have no say besides “because that’s how it works”, thus begging the question (another logical fallacy which assumes the very claim it is trying to prove).

“New Age Orthodoxy” is one of the latest trending and clearest examples of people’s fallacious moves from the secular to the pseudospiritual. This is a phenomenon which occurred during the peak of the covid hoax in which mostly-reasonable, yet secular citizens found consolation from the political realm within newly found Christian groups on the internet. Some of them may have had a genuinely piqued interest and seeked out actual churches and/or outlets for theological study, but for most, it was an escape from themselves while in isolation, no matter how “correct” they were about the events of the plandemic, BLM riots, staged school shootings, and the like.

The way it worked is that these new converts simply applied their existing left-brained sensibilities to Christian beliefs, tracing what are essentially the same assumptions about existence back to one source, but now, instead of bowing to the authority of the human intellect, they call that source God, Christ, scripture, divine reason, or the like, and the process of getting there “(the good kind of) faith”. They felt virtuous by making this minor linguistic shift just like a leftist feels when they change the definitions of words such as ‘racist’ and ‘sexist’ to include entire classes and demographics of people that they don’t like. They now find comfort being part of a community who has done the same – who simply speaks in a certain way despite having done no work whatsoever to come to understand reality anymore than they did when they held whatever authority they bowed to before as God. They also treat others the same, or worse, only now those others have changed. They have simply moved from one tribal circle to another, often ostracizing the previous group they identified with and making no effort to love and coexist with them – e.g. scientistic atheists. In fact, they usually become even more hostile in their dispositions toward others as they simply adopt the values of the group under the guise of safety. Once safety becomes the reason for outsourcing your authority over self, you become weaker, more reactive, and violent.

Orthodoxy is the particular denomination, because of its strict, unreformed adherence to scripture and tradition, “to which one’s logic must reduce” as stated by internet theologians such as Jay Dyer — in search of a coherent Christian framework — so this is where many new Christians tend to land. Perhaps it can be seen as the most “reasonable” origin for Christian belief, regardless of one’s level of devotion to practicing it or not. However, the assumption that some form of Christianity is the way still lies at the foundation of the reasoning, and that cannot be justified by Christianity’s own standards – it begs the question – so at the core of this rational position lies a simple error of reasoning. A good theory, belief system, way of life, etc. may only have a case of being fundamentally true if it can account for its own existence, through reasoning or otherwise. More importantly, as it has been said, “There are ten thousand ways to God.” Our purpose should be to make every thought and action a meditation that embodies spiritual will.

This New Age Orthodoxy is a human phenomenon like any other, demonstrating our natural tendency to find consolation in community during times of unrest, with the natural consequence of short-cutting true spiritual work. As I often say, life’s journey is taken alone, but not every trip must be. True spiritual work primarily happens in isolation, but also alongside others we cross paths with who are roughly in the same place whether or not they are even heading in the same direction – but the work itself is solitary and internal. Each leap to a higher level of consciousness is achieved through one’s own volition, consisting of a series of small, nuanced revelations. We join groups – religious or political movements, for example – to escape ourselves. As Carl Jung said, “One of the main functions of organized religion is to protect people from a direct experience of God.” This is also true of education, corporate life, pop culture, or anything remotely group-oriented which holds anything other than individual sanctity as its core focus. It is within our deepest selves, that we so often subconsciously avoid, where we can actually find Truth/God most directly. These new Christian converts may be in a slightly better place than they were a few years ago, but are they accessing Truth directly, within themselves?

No, they still aren’t even close.

On the Transmission of Mind

“How do you know that truth exists?”

Truth isn’t a thing that exists. It is not an object of knowledge. Truth has no content, and it is beyond all contexts necessary for understanding content. It simply is. You have to assume it for anything you think, say, do, or believe to have meaning.

This is more or less the premise of first century zen master Huang Po’s book On the Transmission of Mind. It is a collection of aphorisms taken from his writings, teachings, lectures, and conversations, reiterating this point, and purporting the elimination of conceptual thought as dualistic delusion, from different angles, over and over again – for good reason – because it is essentially the only wisdom there is.

My last statement contains an error, however, depending on how you take it. I may be attempting to explain Truth in some way, by means of language, yet it is a concept beyond concepts and therefore well beyond language. Language is a means to an end, and we can often say with more accuracy something in the form of music or art than we can in words. This is one reason Huang Po, and everyone without realizing it, has different words for referring to the different ways in which Truth contains (or simply is)all – God (a personified conception of consciousness), Mind (the collective self which reasons), One (the spatial realization of identity in all things), Love (the unconditional expression of connection between beings), Good (collective moral sensibilities on which all action is assumed), Soul (spiritual quality of being beyond the physical), and Truth itself (perhaps the version which is most free from mental content). These are all the same while each word in lowercase refers to a particular instance of it – e.g. your mind, my soul, our love, etc. At the same time of my reading Huang Po, I dabbled in the collective works of Plotinus who was onto the same program, but from a western, more content-rich perspective, for better or worse. One and Soul are the versions of Truth that he uses most often throughout his work.

This is all fine by me. I don’t mind what this or any book entails. However, having readon the Transmission of Minddoes signify a sort of ending – a transition from a phase of learning and reading, with the subconscious aim to find consolation that there is at least one other person, dead or alive, who gets it, into some other phase in which it is safe to pursue (actually do) things under the condition that I am not totally insane for realizing that absolutely nothing (and therefore, everything) matters – that things simply are, and you accept it or you don’t.

I have never been a man of the senses. I have good taste, and I enjoy things of quality from time to time, but it is clear to me that to value stuff misses the mark for why we’re here. Huang Po extends this sensory stuff even to concepts and learning, and that is quite refreshing. People certainly consume books as if they are sensory objects, or content on the internet as if it is the fall fashion line, and those very people often ask me “what are you reading currently?” or “what would you recommend on stoic philosophy?”, for example, as if leaching onto my mind as a product will somehow save them. To the latter question, sometimes I will just recommend the classics on the subject. If one wants to learn stoic philosophy, perhaps that will familiarize them with the frame of mind that stoicism exemplifies, but that is by no means a guarantee, for I cannot be sure that one other mind will not simply consume it as if it were another dessert, thereby taking nothing of value from it. Then there is the issue of their not having some of the background that the Greek classics put forth, and that of the pre-Socratics, but then we could slip down the slope that there is something in all of these that must be learnt, and that is far from the case being that the essence of any of these works can stand alone despite being part of some tradition. Perhaps some of these texts could help one along their truth-journey, I am not sure, but I am sure that they would in that case serve merely as a means and therefore deem themselves unnecessary. Huang Po may or may not have read Plato, and that doesn’t change the truth-value of his writing in the least, for Huang Po was on his journey, Plato was on his, I am on mine, and you are on yours – and all should be void to you, because they in fact are. No work from any of these thinkers is valid or invalid because of where they got their information from. Wisdom is not about information, and it certainly is not about time and space. The very question “Where did you learn that?” contains an error of materialism and demonstrates profound spiritual ignorance.

To the former question, about what I am reading currently, to many people’s surprise, I more often than not respond “nothing”. It is true, I don’t read that much. I practice stillness and emptiness of mind more often than not. At the point I feel I am consuming what I read, I immediately feel full and heavy, and I stop. Sure, I am not rich with money or things, but nor am I burdened by emotion, worry, and useless information. That is all that I see is necessary for Truth – being. Perhaps someday all of my nothingness will yield finances once it proves to be useful, which is not in itself a worthy aim, but a means to an end, and it is a mere matter of faith, for good or poor, that this nothingness transmits to everything as a reward.

Additionally, it would be spiritually irresponsible for me to recommend a reading to anyone unless I were acutely familiar with where that person is on their spiritual journey. It is like offering LSD to a toddler.

There is another confusion here that could be taken from my previous statement: but how do I practice stillness and emptiness of mind?

Shut up. You’re missing the point. There is no how. JUST BE! Let everything pass, including all concepts. But I cannot guarantee if even this will be of help because you’re likely making all of this into a concept without realizing. You cannot fathom conceptionless stillness and acceptance of all as both nothing and everything, neither created nor destroyed, if you keep asking questions.

Then there is the question “who is your favorite philosopher?”, and to that I might be tempted to say myself, for there is a love I have for my own journey, as should be the case for you and yours. However, we can re-frame that question as “who do you think is the best clarifier of concepts?” if we take philosophy itself, as Wittgenstein claimed, to be the field which clarifies concepts. To that question I would answer Wittgenstein, or parhaps Roger Scruton, but that is conditional on Wittgenstein’s definition of philosophy, which is just another concept. Perhaps we can go further back in history, west or east, to find multiple thinkers which sought not to think at all but to free their minds of content, including Wittgenstein and Scruton, so that clarifying concepts ultimately reduces to dispelling of them. Socrates did not even write, but he was written about in his journey to refute the errors made by others’ minds in the streets of Athens. Huang Po did the same with the monks. I do much of the same with people around me who ask me questions. The conversation may go like this:

“Where did I go wrong in my thinking?”

“You went wrong by thinking to begin with and by creating concepts in your mind.”

We are not here on this earth to learn things. That may be your proclivity, but it is still a proclivity, and therefore your means to satisfy the senses. Huang Po, to me, put this best in the totality of his work. Perhaps On the Transmission of Mind is the means which best appeals to my senses for getting that point across. I have encountered no book which does it nearly as well, though. While both Charles Darwin’s and George Orwell’s works, while seemingly very different in subject, can both be reduced to the statement “nature is undefeated”, even that statement can be reduced further to “Truth”, even if all of the contents, and the mere publishing of the book to begin with, were not factual but were mere expressions of the ego – “Look at me and how much I think I know about how things work.”

The philosophers I think are best are those who published very little. Publishing is a business, so its ultimate aim is never Truth but profit. The best thinkers knew that there is never really anything to say or think about. They observe, listen, exist, and move on, and if they write at all, it is about the art of writing itself, the thought that might inspire it, and the wisdom that one must let it go. It has never been more clear to me since reading Huang Po’s work. However, this truth can either send one straight to the monastery to take up a devout life of spiritual nothingness, or it can serve as the very end of a phase of expressing the desire to know things, freeing one up to do anything one wants – because it more than sufficiently dispels of that myth which enslaves so many intellects. Whichever path I decide, probably the latter, I call this transition the “death of mind” – a sober spiritual trip (that I am sure one can experience with substance, but then there is no guarantee of integration once the feeling fades). You become free from the quest to satisfy the senses through the acquisition of knowledge.

Wittgenstein said that the purpose of philosophy is the clarification of concepts. This is true in the sense that it is the highest means we have with which to do so, for it does not commit one to a particular metaphysical framework for the sake of efficiency, such as science does with materialism. However, this definition of philosophy presupposes the existence of concepts in the first place, and that is problematic in the sense that for every concept x, there is an opposite concept, even if that is just the broad category of not x, and that traps us in duality if we are to raise that experience to the level of a metaphysical theory. Duality has its practical uses, but it fails in allowing for the essence of anything. Essence is contained in one, whether that be the identity of an individual or the totality of all as One. It takes a rather philosophical mind to come to this truth, but philosophy itself is not equipped to insofar as its purpose is the clarification of concepts, and therefore dualities which are illusory – mere constructs of the human intellect.

If you don’t get it (or might I say “It”) it’s either beyond your subjective capacity for reasoning, or it really doesn’t make sense. Be careful which you assume – one is easy for the ego in the face of uncertainty, and the other is hard, for it requires us to fully accept uncertainty per se, instilling us with Being, which is beyond the capacity for any embodied being – for that would be to attain something.

There is nothing to attain, for everything, and therefore nothing, is already within.

On Pragmatism: My Reply To A Traditional Numerologist

Gnobo, thanks for your great insights. I definitely agree on the philosophical fronts insofar as I understand them. Allow me to expand on them a bit.

I have always argued that pragmatism is limited in that it reduces to materialism – i.e. the pragmatic question is for what?. ‘For’ implies utility, where efficiency is the ultimate value, and ‘what’ implies matter – at best, bodies that our souls inhabit which give us a perceptual delusion that we are somehow different from one another, and where survival becomes the ultimate goal since we are burdened to take care of them. So, we could say that “efficiency of survival” is the target of pragmatism, and that explains the cultural lean toward just that, with layer upon layer of convenience crippling us from activity.

I appreciate your respect for ancient tradition and your opposition to New Age thought (or lack thereof). The former is the foundation of all meaningful knowledge which is not only lost, but actively rejected in favor of the aforementioned convenience by the latter in its “fast-food” packaging, as you say. I have heard that term before! My lady is a very traditional yoga instructor and has the same frustration with the New Age approach to her work as we do with ours. As someone whose background is in philosophy (and much psychology as well), I do have an intuitive sense of duty to excavate genuine astrology from the landscape of pop astrology perpetuated by Cosmopolitan Magazine, who use it to validate young women’s bad behavior, and scientistic atheists & Christians alike who reject it on purely dogmatic grounds.

I tell my private clients the same thing, interestingly enough, that I am simply guiding them through patterns. I neither tell them what to do nor make outlandish predictions. At the very least, I’ll empower them to own what they choose to do. I’m glad to hear that you’ve made a living through your work for so long under the same approach. I’ve only been accepting pay for readings for about two years, so perhaps I’m on track to do the same given our seemingly similar philosophies.

I also understand the creative’s dilemma of knowledge retention. I’m a musician myself and have learned that I personally work best when I stick to mastering what I’m interested in, and outsource what I’m not. Collaboration is something I’m working on, and teaching is a good outlet for expanding that.

Finally, I have to comment on your algebra remark as I’ve had similar thoughts. Logic is the backbone of academic analytical philosophy, and I found that algebra came much easier to me after I took a couple courses in formal logic, especially since it was paired with other philosophy courses that focused more on the right brain question ‘why’. We have two hemispheres for a reason, and, while we’re at it, why not require one or two philosophy classes for every curriculum? I could go on!

A Morning Meditation

“I really only love God as much as the person I love the least.”

-Dorothy Day

Your love for God, your understanding of the world, your connection to nature and the universe, your pursuit of Truth — however you view the metaphysical source and governing body of all things — exists in all, and in it are all contained. Every part is necessary for the functioning and flourishing of everything else in it, and therefore, your willful coherence with all else is necessary for your functioning and flourishing as well.

Of course, people can act in a way that you will perceive to be out of line, but that should be just fine as far as you are concerned. This raises the distinction between acceptance and tolerance, for an individual possesses the capacity — which each also has a duty toward themselves and others to cultivate — to accept everything and tolerate nothing. That is to intuit, without interference from emotion or sense, what is true and good for one and for all and not to tolerate, to the extent that one can be locally effective, anything that is not.

This process is not about you. You may need to focus on yourself for some time — to build a boundary between yourself and others for some time — to get to know certain aspects of yourself to the point where intuitive reflection is at all possible. But, that is not the goal. You are not the goal. Total coherence is the goal, and you have a vital duty to play your role. The separation you create between yourself and others is merely so that you may discover what that role is. However, others will play a role in determining how it is that you will provide value to all (of which they are a part), so your engagement with them is ultimately necessary. It may not be what you expect or desire, but that is why one must tame the ego fire.

To cohere with all does not mean you must work with just anyone, but rather that you must accept them for where they are and what role from which they are capable of serving, depending on where they are on their path of spiritual development, whether that be to feed the poor and heal the sick or to delve into self-destructive hedonism before hitting rock bottom to merely realize they exist. Regardless, they are in need of your love, from near or far, and that implies full acceptance. Without that, there is incoherence, and thus, incompleteness. Your love for God, nature, truth, others, and yourself is only as good as your love for the one who you love the least, for they too play a role that is necessary for you.

Though, again, that is not the goal…

American Impressionism: Representing the Western Ideal

On the 10th of July, 2017, I had the pleasure of attending a talk on American Impressionism at the American Museum of Western Art in Denver, Colorado, and to view their impressive (pun intended) Anschutz Collection of works. The experience gave me much to think about, including but not limited to the differences between American and French Impressionism, both in terms of style and purpose, and how impressionism uniquely fulfills the purpose of art more generally. As a philosophizer with an interest in aesthetics, rather than as an artist, I naturally am more inclined to discuss purpose than I am style and technique, though those things are not mutually exclusive.

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On the Critique of Art

It is an interesting thing that philosophers do in discussing meaning and purpose of art. One symptom of this activity is that we often take for granted the technical skill of the artist in favor of a work’s meaning or lack thereof. We take for granted that the artist is satisfied with the degree to which he has shown what he intended to. We take art as a top-down process, while for the artist, it is a bottom-up process. For this reason, we hold art to a very high standard, and that puts pressure on the artist to show us something true, assuming, often falsely, that they are trying to show anything at all. Perhaps we should show more gratitude to the artist in this regard, for the technique is the necessary tool, usually cultivated over many a year, through which the artist expresses what is dear to us or, at the very least, to them. That is the disclaimer I would like to preface with before I go on philosophizing. I am not a visual artist myself, and I do admire those who are proficient in that medium, even if they do so with no or poor intention.

Anyway, and on that note, whether the artist says what he attempts to sufficiently is its own matter, so we should approach our critique gingerly, as to see through any such shortcomings. We simply want to understand the message that lies beneath. It is the same in music, where if one really listens, the technical quality of the recording doesn’t matter. The content’s form is what matters, for it inspires the function, and intentional functions merely serve the form, as Roger Scruton shows in his BBC documentary. Very often the artist is not able to communicate his ideas in any way other than through his brush or instrument. Clearly, though, he somehow understands what he is doing. He is like a scientist of meaning in this regard, as science is a bottom-up process for the scientist who hopes (naively) that truth will emerge from the compilation of facts, but it is also a top-down object of criticism for the philosopher.

Is this not fair, however? Does the purpose not precede the style of the work? I think any informed critic should agree that it does. To agree, one must understand what art does, generally speaking. That is to reveal something true about reality or human nature which is normally hidden, suppressed, or taken for granted. It shows us something that we as individuals or as a society need to pay more attention to. Even if that message is to show that beauty can exist in isolation and complexity, I think this point still stands.

There is also the purpose of much contemporary work which is to “be the best it can be for the sake of itself”. This purpose may, though not always, neglect the objective standard by which we might judge art (insofar as we might consider symbolic truths about reality and human nature to be objective), and it rather qualifies art according to the power of human creativity, even if the product of that creativity lacks an organized structure toward a higher purpose.

This approach to judging art is a postmodern one: here are no universal standards for anything, quality is merely relative, and meaning may be interpreted in an unlimited number of different, subjective ways with no one way being more accurate than any other. We take the human creation to be larger than the reality that gave birth to it and that permanently contains it. This is a mistake of the ego-mind. Postmodern pseudo-intellectuals (e.g. most French philosophers of the 20th century, the scientismists of today, such as Richard Dawkins and Sam Harris) make with human rationality. They worship rationality as their God and fall in love with its creations no matter how disorganized they may be, all at the expense of what the work might be trying to tell us. What postmodern art, literature, philosophy, and even science are trying to tell us, in the rare occasion that they are trying to tell us anything at all, is in fact false. Even when it does land on something true, it is by coincidence because truth was never the intention to begin with.

Does Impressionism Fulfill the Purpose of Art?

What I like about impressionism, whether French, American, or otherwise, is how subjectively true it is. One could say, in other words, that it is authentic. A good impressionist painter is skilled enough to get their message across, and it is one which only that particular artist can convey. Nevertheless, it tends to be digestible to anyone while maintaining its individuality.

Is this not the dream of the west? In its high form, western ideals, particularly in America, allow one to be one’s own authority for what is good. This can, of course, be taken too far — as to put the search for “my truth” ahead of what is the truth, but this is not the overall intention of genuine liberty. It is more a matter of not letting the how deter one from the what one decides will fulfill one — and more deeply, that the what is founded on a why that we all agree is for the good in a just society. We all have different stylistic expressions of doing what we do, but there is an underlying law of reason that maintains that our individual efforts have some universal truth and benefit.

Contemporary, abstract art has no distinct subject matter, and it therefore leaves us to question whether the overall viewpoint which represents it is valid. It is, rather, an abstract perspective on an equally or more abstract subject. If the picture which the art represents is not real, then what is the representation (the art itself) worth? This probably-not-real-and-definitely-not-meaningful style of art is the perfect accompaniment to the aforementioned political and cultural climate in the west, which opposes the ideals of free expression of ancient truth on which the United States Constitution is founded, for example (supporters of this type of art, unsurprisingly, claim that beauty is subjective and are actively trying to destroy traditional values in education and politics). It values “my truth” over the truth, and in convincing the collective ego that “my truth” is a worthwhile pursuit, it tears people further away from meaning, leaving them as weak, powerless, and confused as an otherwise perfectly rational person observing Duchamp’s “Fountain” (it’s just a urinal) would be. Contemporary art is a movement representing the fear of and disregard for beauty, ancient wisdom, and one’s own individual authority. Both nature per se and

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life-sustaining expressions of sexuality, as countless specific examples would show in the style’s erotic manifestations, are portrayed as unimportant or nonexistent. In this movement, nothing is sacred.

Impressionism, more gracefully, is the style of visual art, painting in particular, which contains infinitely variable impressions of things which we all know are of value beyond our selfish ends. The subject matter — nature and our relationship to it, from landscapes to lovers — maintains its sacredness and is

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conveyed in a style that is especially unique. It is an abstract perspective on a concrete picture of reality, we could say. American impressionism, overall, is an easily-perceived yet highly creative expression of the many great, natural wonders of the American countryside and ways of life — i.e. the foundation on which freedom of expression itself is held as the paramount liberty, and where “trust in God (or truth itself)” is the default principle. In my travels outside of the United States, for example I have been complimented on my strong sense of self and belief that things will unfold as they should, which those people have attributed to my “American-ness”, rightly or wrongly.

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Conclusion: Is American Impressionism Superior?

…to other contemporary styles of art? It seems so. By a classical measure, American Impressionism is good because of its return to classical subjects such as nature and love, and its attempt to convey awe for their beauty, rather than to bastardize it. It holds weight by creative measures as well for its uniquely subjective approach in doing so. However, if you enjoy chaos for its own sake, you are well within your rights to prefer contemporary abstract and absurdist art forms (I’m not talking down on Eric Andre — comedy is a unique case. See my MA thesis). The difference between preference and goodness is another issue. In general, it is permitted in the west that we can have disagreements about these kinds of topics and still function, yet that the cream will still rise to the surface, and that in extreme cases, it is worth fighting for. I wouldn’t consider one impressionist seeing a landscape one way and another seeing it another way as a pressing disagreement, but rather that some people can accept what is true and good for one and for all in their own way, and others are free to reject it at their own peril, also in their own way (have fun with that).

All art movements represent something about the values of the culture from which they emerge, and it does seem that there are at least two art movements going on right now, corresponding to the two general views on life. There is the ilk of culture that glorifies what opposes traditional conceptions of beauty and, therefore, sustainable ways of life — both through art and by flaunting their mutilated bodies in the street — and these are the “progressive” folk who align their aesthetic preferences with the shock and hedonism of contemporary abstractism. Then there are those who see that we have indeed inherited some values and structures that are worth holding onto, and that true power of both individual and collective thriving requires that we agree on some foundation of abstract-yet-observable conceptions of what is true, good, and beautiful. American Impressionism, insofar as I can tell, is making a real effort to acknowledge this foundation while leaving more than enough room for individual expression. American Impressionism: universal good, subjectively understood — just like the us.

Debunking the “Free Will Illusion” Part 2: Three Levels of Self-Governance

To continue from my previous post, self-governance is not as common as we’d like to think, but I intend to hold that it is still possible for everyone in certain cases and following a degree of conscious effort to understand the self. That said, it seems plausible that it is not a function of most of us, most of the time.

Although there are many, I want to focus on three sources of self-governance from which we can draw principles for living, as I mentioned at the end of the last section. They can be from morality (truth), from self-enforced boundaries (the self), or from external authority (others).

Appealing to external authority for the formulation of principles, regardless of how true they are or how good the results they produce, is a logical fallacy — i.e. an error in reasoning. Whether they are copy and pasted from your father, mentor, religion, or boss, nothing is true or good because of the person’s position of authority, and you give up your own inner authority by blindly following that of another. People have varying degrees of just authority, and such a degree may represent their ability to guide someone toward the truth if it is indeed the truth for which they live — this means that they have good intentions. Good intention is unconditional and does not seek money or control, and it is only from those with good intention that we can truly learn anything. Still, lead us they need not. Their wisdom should merely help us to guide ourselves. It could, on the other hand, be that the authority is merely self-serving (as is the case for leaders for whom pride is the driving force of their reign), and one’s ability or inability to distinguish between others’ true or ill intentions means that one is vulnerable to selling their soul’s autonomy to the ones who seek it. External authority is never the answer for principle-setting.

Self-enforced boundaries come merely from the self. They are often overcorrective, flight response limits to external stimuli and events. So, although one is the sole, conscious arbiter of these rules, they are at the willing hand of the world, and so boundaries are not set with clear consciousness. They draw a line in the sand and say “I will do that and not do this”, regardless of the circumstances, thereby, paradoxically, letting circumstances control their rigid minds. They shortcut the work one must do in order to adapt to external circumstances as to “do right” under any conditions, which requires cultivating a filter for what one will allow oneself to be influenced by. Boundaries, rather, build a wall against facing circumstances as they are. They mistake defensiveness for genuine protection, and they only delay the cultivation of character.

The human mind, much like the body, is anti-fragile. The more one is exposed to and observant of something, the more one understands its patterns, and the less one fears it. Boundaries do not seek to understand things in themselves, but rather, avoid those things from fear. However, this type of self-governance is a step in the right direction for someone who was previously guided more directly by external authority.

Genuine moral principles, in contrast, constantly, voluntarily take on the challenge of being tested. It is as if one’s belief system is in a constant state of exposure therapy. With every test, a principle gets stronger because it is both being exposed to its foe and making use of the wisdom gained from facing all of the tests from the past. Expose yourself to nothing, and you will go weak. Principle must come from self-awareness, but not arrogance, and understand that the external world is not within one’s control. Therefore, minor improvements occur in one’s principles over time. A principle-forming person knows that the only thing he can control is his responses to externals, based on his patterned understanding of those externals and how he is both a keen observer and a dutiful participant in all of reality. This type of person is a spiritual person who has gratitude for life and all of its struggles and joys, and they relish the duties of observation and self-improvement. This path implies a belief in some universal conception of truth and goodness, and self-improvement equates to the process of sharpening one’s perception as to orient them closer to that universal state with every thought, word, and action.

Self-governance from the cultivation of moral principles is a path rooted in unconditional acceptance — unlike boundaries which are seen as good under the condition that they don’t cause one pain, or external authority which has no intrinsic right to speak on others’ behalves to begin with — and they are the only governance pattern whose origin really is in truth and goodness for one and for all. “Truth and goodness for one and for all” is perhaps the core value from which any sustainable principles originate, for it is universal and non-polar in nature, which relinquishes the ego’s need to believe and prove things…

As it turns out, the ego rules most, and those people would rather take the easy path of outsourcing their own moral authority anyway.