All posts by M.J.

#92: Electronic Tyranny

This is mark Joseph “young” blog entry #92, on the subject of Electronic Tyranny.

I encountered an article–I did less than read it, but more than scan it–which ironically was apparently written by an expert in social media working with LinkedIn, if I understand aright, explaining why she had shut down her Facebook account.  She also had decided to deactivate her smartphone for several hours each evening.  She explained that it had been taking over her life, and now she finds she has much more time for more important things, like her writing and in-person personal interactions, relationships.

I apologize for being bored.  I use Facebook as my primary mode of communications, but I do understand the problem–and I understand it because I faced it and addressed it long before Facebook was an issue.  In fact, there was a name for this problem when it was a much smaller problem.  It was called The Tyranny of the Telephone. We have the same problem, only bigger; and the same answers address it, only modified for the new shape.

img0092Telephone

By the early 1960s, telephones were ubiquitous; it was probably earlier than that, but that’s a time I can remember, and it’s important for another reason.  Almost every home–certainly almost every suburban home–had one, and people used them for all kinds of things they previously did in person, like making appointments with doctors and talking to friends and selling life insurance and magazine subscriptions and promoting political candidates.  There was a weak attempt at establishing a standard of courtesy, such as when you called someone the first thing you should say is who you are, but this did not really take hold.

What was unexpected about the phone was the way in which it took over our lives. You could be entertaining sixty people spread across three rooms at a family gathering, but if the phone rang whoever was calling would expect, and get, your undivided attention for however long they chose to stay on the line, almost never asking whether it was a bad time.  You could be deeply involved in a work project, but if the phone on your desk rang you suddenly were interrupted by whoever was at the other end, for whatever reasons they had for wanting your involvement in what they were doing.  It was unlike any social interaction previous to it. If someone knocked on your front door and you were busy, you asked them to wait. If someone called on the phone, you asked everyone else to wait.

Around that time, in the early 1960s, my father, who at that time was an engineer with Western Union, attended a major telecommunications industry conference.  The president of AT&T was the keynote speaker.  For those who don’t know, prior to the antitrust breakup in the 1980s which allowed the launch of other long distance telephone services and ultimately the creation of independent local telephone companies, American Telephone and Telegraph was the phone company.  They provided nearly all local and long distance telephone service throughout the United States, and their Bell Labs was one of the leaders in electronic development and experimentation (I believe they invented transistors and were among the first to work with fiber optic data transmission).  In his keynote address, he spoke of many of the technological advances in telephone technology he perceived as coming within the decade, many of which did come in that time while others fell away for lack of interest for a few decades.  He predicted call waiting and call forwarding and caller ID, picturephones, and telephones with remote service that you could carry with you into the wilderness.  As he finished, he said that he could foresee the day when if you wanted to speak with someone you could pick up a phone, dial one number, and if he didn’t answer you could be pretty sure that he was dead.

What the president of AT&T did not understand then was the possibility that most of us sometimes and some of us most of the time would rather not be readily available to anyone and everyone, that we would want to disconnect from the world for a while, be voluntarily incommunicado.

And the problem with technology like the telephone is that it connects us.  Of course, that is exactly what it is supposed to do, but we do not always want to be connected.  That, though, is not a problem with the technology; it is a problem with us.

I say I understand the author’s problem, but am bored by it because it is old news.  In the late 90s I installed maybe all the popular instant messaging programs–ICQ, AIM, Yahoo!Messenger, MSN Messenger–and made myself available to anyone looking for me.  I was, after all, designer of a recently published game, and I needed to be available to answer questions–and I had launched several then independent web sites on time travel, D&D, Bible, law, and more, and needed to be available to people with questions about those.  What I found in the main, though, was that if you were visibly “on” such networks, it was like attending a large house party–people would see that you were available and assume that you had nothing better to do than chat with them.  I didn’t want to be rude, but I was at work trying to get web pages posted, new worlds written and edited, a novel completed, and more.  I would try to get these people to come to the point, to ask their question, to get past the pleasantries–only to realize there was no point, no question, only pleasantries from people who were bored and wanted to talk.

My response then was as drastic as that of the current author:  I shut down all those programs.  I’m not sure whether I could find the passwords and user names if I wanted them now, and I’m not sure which, if any, still operate, but I removed them from my schedule and found indeed that I had a lot more time, and a lot less contact with some people.

I went through something similar with electronic mail.  Every day I would download a large quantity of e-mail messages, attempt to discard anything that I could tell was obviously Spam (something at which I have improved), and then read through the substantial remainder and write responses to most of them.  Some would take perhaps not hours but certainly dozens of minutes, explaining complicated issues in temporal anomalies or answering a Bible question that had real personal meaning to a correspondent, and I would send these missives as soon as they were complete.  Then when I had finished all the mail that had been downloaded, I would hit the download button again, and get more–usually at least some of it replies to letters I had just sent, often requiring additional substantive responses.  This would happen several times every day, and my e-mail engagement would take several hours of my work time.

This time I handled the problem more intelligently.  My first step was not to download the second time–that is, if I downloaded mail at two in the afternoon, anything that hadn’t arrived by then would wait for the next day.  I did this because I realized that some people were using e-mail as if it were an instant messaging program, and I had eliminated instant messaging programs because they took over so much time in my life.  These e-mail conversations were doing the same thing.  Cutting them to one message a day saved a lot of time.  It saved so much time that I gradually cut it back further, first to every other day, then to a regular schedule of five times in a fortnight.  Eventually I realized that anyone who needed to reach me urgently either had my cell phone number (very very few, it was intended for emergency texting) or could reach me through Facebook.  Anyone who sent me an e-mail was not in that big a hurry to get an answer, and today I check e-mail about once a month, plus or minus a couple weeks.  I’ll get to it eventually.  It’s not usually that important, and I don’t need to let it take over my time.

I poke my nose into Facebook several times a day.  I was recently gifted with a smartphone, and added the Facebook apps so I can check when I am not at my computer.  However, I control my Facebook–I don’t look at my feed or try to follow what my friends are doing, and they know that I am unlikely to notice anything posted that is not in some way directed at me (a private message, a post to my wall, or a post in which I am tagged) or made in one of the few groups which have priority in my preferences.  I don’t have to delete Facebook to control it; I have to control myself.

The electronic world has the potential to consume our lives, to take time from other more important activities.  That has been true since its beginning, with gramophones and nickelodeons, radio and telephones, television, video games, personal computers, bulletin board systems and online services, cellular phones, Internet and e-mail and smartphones, and whatever comes next will undoubtedly be the same only more.  We can be the Luddites trying to cut ourselves off from its progress, but it does not stop that progress and does not improve us nearly as much as learning to control ourselves so we can use such advances as Facebook wisely.

Deleting your Facebook account strikes me as a desperate attempt to get control of your life, along the lines of those in earlier times who removed their television sets and had their phone service disconnected.  The problem is that you are letting it control you; the solution is to learn to control it.

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#91: Novel Mysteries

This is mark Joseph “young” blog entry #91, on the subject of Novel Mysteries.

With permission of Valdron Inc I am publishing my second novel, Old Verses New, in serialized form on the web (that link will take you to the table of contents).  If you missed the first one, you can find the table of contents for it at Verse Three, Chapter One:  The First Multiverser Novel.  There was also a series of web log posts looking at the writing process, the decisions and choices that delivered the final product; the last of those for the first novel is #71:  Footnotes on Verse Three, Chapter One, which indexes all the others and catches a lot of material from an earlier collection of behind-the-writings reflections that had been misplaced for a decade.  Now as the second is being posted I am again offering a set of “behind the writings” insights.  This “behind the writings” look definitely contains spoilers, and perhaps in a more serious way than the previous ones, because it sometimes talks about what I was planning to do later in the book or how this book connects to events yet to come in the third (For Better or Verse)–although it sometimes raises ideas that were never pursued.  You might want to read the referenced chapters before reading this look at them, or even put off reading these insights until the book has finished.  Links below (the section headings) will take you to the specific individual chapters being discussed, and there are (or will soon be) links on those pages to bring you back hopefully to the same point here.

These were the previous mark Joseph “young” web log posts covering this book:

  1. #74:  Another Novel (which provided this kind of insight into the first nine chapters along with some background material on the book as a whole),
  2. #78:  Novel Fears (which continued with coverage of chapters 10 through 18),
  3. #82:  Novel Developments (which continued with coverage of chapters 19 through 27),
  4. #86:  Novel Conflicts (which continued with coverage of chapters 28 through 36),
  5. #89:  Novel Confrontations (which continued with coverage of chapters 37 through 45).

This picks up from there, and I expect to continue with additional posts after every ninth chapter in the series.

OLYMPUS DIGITAL CAMERA
OLYMPUS DIGITAL CAMERA

History of the series, including the reason it started, the origins of character names and details, and many of the ideas, are in those earlier posts, and won’t be repeated here.


Chapter 46, Kondor 57

I conceived this idea of bringing Kondor back to a future version of the world he had saved, perhaps in part from Lauren’s adventures, perhaps in part from the idea in Sherwood Forest that I had ignored, of creating a future world based on past actions of the character.  I started with the idea that the Vorgo would be stolen, and he would again recover it, but the details would have to be devised on the fly.

Eventually I found a way to turn this into a playable world—I created a mystery in which there were six possible solutions, each with a unique clue set that excluded all suspects but one.  I’ve run it once, but of course to run it you have to have a player who at some point in his past recovered the vorgo.

I repeat the comment about why Joe is nervous around cemeteries because not every reader will have read the first book, and it might be important to understanding him in this world.

The idea of a statue that recognizably resembles Joe is perhaps a bit of a leap, but it is not unlikely that such a statue might have been made in his honor shortly after his departure from the previous vorgo world.  This one was probably based on that one, to serve as a display stand for the vorgo itself.


Chapter 47, Brown 16

Derek takes Bill’s backpack at this point.  He incidentally acquires the tent and sleeping bag in the process.

Derek has decided that once more he is in a horror movie, and he wants to get out of it because even though he has recovered from death several times already, he does not want to die again.

The misdirection pointing to Ralph was part of the process.  I’d left this possible solution open for the reader, and for Derek, and wanted them to close on it at this moment.  It was not at all certain that Ralph was not the killer, and would not be for some time.


Chapter 48, Hastings 59

How to walk the “between” (given many names in the stories so as to avoid giving it any particular name) was described in the first book.  It needed to be explained in the second book so a new reader would have some clue about it–although I did not yet know the ways I would use its function in the chapters ahead–but it could not be overdone.

When Lauren comments about Sagrimore being housed and fed for free, I originally wrote a short rant about the innkeeper overcharging others to cover the cost.  After I wrote it, it seemed unlike her, inappropriate to the situation, and completely undirected; and it never came up again.  So I cut it.

In Dungeons & Dragons™ games, a lot of people complain that they don’t see any reason why their fighter can’t learn magic, or their wizard can’t be a better fighter, or similar cross-class ideas.  I’ve never had a problem with that, as it always seemed rather evident to me:  in the mindset of the age, you could not be two things.  Sagrimore objects to learning magic because it is not knightly.  He doesn’t think there something evil about it, or too difficult for him.  He just thinks that it is inappropriate for a knight to use magic.  Lauren is different; she’s a twentieth century girl, and as such she doesn’t see any reason why she shouldn’t learn a bit of everything.

It’s my impression that most people who worry about getting on a slippery slope to something they view as wrong are not in any danger of doing so; but that’s a bit of a Catch-22, since if you think you’re not in danger because you’re worried so you stop worrying, the evidence that you’re not in danger has just vanished.

At some point in writing this book, I decided to use italics for telepathic thought; it was not done here until I came back and changed it.

I realized I might be creating a difficulty at this point.  Eventually Camelot would fall, and Sagrimore would have to be there to defend it; but he now had the ability to contact Lauren and she the ability to travel to him.  I couldn’t bring Lauren into that battle, because it would interfere with the telling of a known and popular tale.  But I was going to have to let that go for the moment.  I didn’t know how I would handle it, but at this point it was entirely possible that Lauren would not survive so long.


Chapter 49, Kondor 58

The fainting security guard was in part a way to motivate Kondor out of the room.  The expression “his own graven image” comes of course from the Ten Commandments, putting forward the idea that statues are in a sense a way of worshipping people.

Pernicans was a shift of the word Pernicious.  Aurons was borrowed from Star Trek.  Verdi was the name of the composer, although it only means Green.

Again, bits of the story of the first novel had to be sketched so that a reader who had not read that would be able to handle this.


Chapter 50, Brown 17

I think it was around this point that I began to recognize that this book would be longer than the first.

I was guessing that the “other set of connections” would be the ones the reader had noticed as well.

The blood on Michael’s hand isn’t really a giveaway; he had to pass John’s body on the way up the steps, and could have touched it then.  Yet it does shake the scenario and shift the attention away from Ralph.


Chapter 51, Hastings 60

Lauren is ambivalent about the use of magic even now; she cooks because she hesitates to use magic, but then she does other things by magic because she wants to be good enough to be able to use them in a pinch.

Lauren’s suggestion about finding unique landmarks to target when traveling the between was something I’d only just considered, but it made good sense overall and fit well with a lot of other things.  It also gave me a way for the skill to “botch” by delivering the traveler to the wrong destination.


Chapter 52, Kondor 59

I’m not sure at what point I’d decided to create a theft of the vorgo mystery, but by this point I knew that I was headed that direction.  At first the idea was to bring the character back into the future of a world in which he had been a significant figure in the past, and see how he handled that.  Now I had a plot; I just had to figure out how to make it work.

The notion that Joseph Wade Kondor is named for his grandfather yet is not a “junior” is not that difficult.  “Joseph”, as mentioned, is my middle name; it was my grandfather’s first name.  It is entirely likely that Kondor’s grandfather was Joseph something Kondor, or Joseph Wade Smith, or Wade Joseph something, and that he got his name or names from him.


Chapter 53, Brown 18

I’m not sure why it made a difference whether Bob was hit with an oar or a paddle, but they are really very different objects, and Derek would not know that.  It does demonstrate that Michael was aware of the object on the dock, though.

When I was a schoolboy, I was one of those constantly targeted by those who thought they could prove themselves by attacking the weak kid.  I probably relate most to Ralph here, but also to Derek, to the unathletic bunch.  People would tell me they wanted to fight me after school, and I would tell them I did not want to fight.  Then they would ambush me, and I would kick and scratch and bite, and they would beat me anyway and then complain that I fought like a girl, as if they had the right to make the rules for a fight I did not want.  Anyway, I figure both Ralph and Michael are that kind of kid, and so neither of them has any notion that they should obey the rules in this fight—particularly as it is probably life and death for both of them.

I had to think of an “appropriate” weapon for killing the Dungeon Master, that would also be available somewhere at the camp.  A chain was a stretch on the latter point, but I thought I could make it work.  It also had the advantage of being so entirely out of place in the cabin that it would shock Derek’s sense of order and give him what he needed to know.

As it turns out, Derek saves Ralph, dying in the process, but gets to tell the world that Michael did it.  We of course don’t see what happens after that, but we have good reason to think that Michael will be punished for his crimes.


Chapter 54, Hastings 61

The idea that Lauren has these abilities because she needs them for her battles was fairly obvious; the related argument that those who do not have the same abilities can be thankful because they will not face similar battles is an interesting corollary to it.

The “brief shining moment” is of course drawn from the lyrics of the musical Camelot.

I think it was at about this point that I determined Tubrok would return in the third book, and that Merlin would be there.  It gave me an overarching theme to carry the three books into one grand story.

I had wondered and worried at this point about how to bring Derek and Lauren together.  I had decided in my preliminary notes that they would meet after Derek had been through several horror stories, and now seemed the time for that for Derek.  But Lauren had much to do.  She still had to find and train Bethany; she had to be killed by Horta and by Jackson.  It made sense at this point that I should find a way to remove her from Wandborough and send her to meet Derek; but for the moment all I could think to do was get her lost so she would not be in the battle at Camelot (a battle in which vampires would have no part) and let her help while it fell.


I hope these “behind the writings” posts continue to be of interest, and perhaps some value, to those of you who have been reading the novel.  If there is any positive feedback, they will continue.

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#90: Footnotes on Guidance

This is mark Joseph “young” blog entry #90, on the subject of Footnotes on Guidance.

Recently I have encountered someone several times who appears to me to be struggling to find God’s direction.  I could be wrong, and in any case we have no relationship which forms a basis for me either asking or advising.  Yet I was considering what advice I might give, and a number of thoughts came to mind.

There is a significant chapter on Guidance in my book What Does God Expect? which is in the main a reworking of the earlier web page Objective and Subjective Christian Guidance.  This present work does not touch on that significantly, and I still regard that an important part of finding God’s direction in our lives.  This is rather a more informal collection of observations about that direction as we experience it.

img0090Rose

The individual in question was suggesting an interest in a particular direction; I asked why, and was given a reason which seemed from my experience to be inconsistent with reality–that is, it was thought that this direction would make money, and I have been down that path many times and never profited financially from it.  Since I take it as essentially a ministry direction (although not everyone would) I was a bit repelled by the reason.  Yet as I contemplated it I realized that there were aspects to this I had not considered.  One is that I have often pursued what I perceived as a ministry direction with the notion somewhere in mind that it might incidentally make money; I just had not listed it first on the expectations in most instances (although sometimes it may have been second or third).  The other was more complicated, but I think, too, more important.

It seems to me that God sometimes directs my path by letting me see reasons for something which ultimately have little or nothing to do with why He sent me that direction.  That’s not to say He lied to me; it’s more to say that I don’t get to know the plan, only my next task within it.

The example that springs to mind occurred when I was in college, having finished two years at Luther and started at Gordon.  I had placed out of the first three terms of music theory and had not yet decided whether I should be a music major or a Biblical studies major.  My career objectives were to become a Christian rock recording artist and performer, and I could see that either direction might be valuable.  Yet at some point I came to the conclusion that a degree in Biblical studies would aid my career in Christian music more than a degree in music.  I thought it might open doors, that people would be more interested in a Christian singer with a degree in Bible than a musician who happened to be Christian.

I am certainly not going to say that the degree in Biblical studies did not help my career as a musician.  It has contributed significantly to the lyrics of my songs and “patter” in my stage presentation.  However, that “career” has been at best spotty, and I do not think anyone ever asked me about my theological degrees (I got one from Luther also).  Having a degree in Biblical studies did not do much for that career.  It did, however, open the door for me to work at WNNN-FM, and gave me a solid foundation for the beginnings of my public teaching ministry there.  That in turn, in a very odd way, began my notoriety as a Christian defender of role playing games, and the combination of my degrees and my role playing game connections brought me to the place of being Chaplain of the Christian Gamers Guild, writing several books, and writing for many web sites including this web log.  God was indeed preparing me for ministry; He just was not preparing me for that ministry.

Getting back to that young believer who appeared to be seeking God’s direction, I wrote a note suggesting a possible path, and after a week or so received no reply.  I had written previously, a month ago, on a similar subject, and that had not progressed far, so it is possible that my correspondent had decided not to pursue anything I suggested and also decided not to tell me this.  I am not offended; there is no obligation to me.  However, that caused me to think of another observation:  God often leads us where we had no desire to go.

It was 1997.  I was struggling to get Multiverser into print and promote it.  As part of that promotional effort, I polished up an unpublished article I had written almost a decade before, entitled Confessions of a Dungeons & Dragons™ Addict, and found a space on the Internet to post it.  It got a fair amount of attention, and I received an e-mail from a Reverend James Aubuchon, who together with two others had launched an organization named The Christian Role Playing Game Association.  He was inviting me to join.  I declined politely.  I am not a joiner, I was on dial-up and needed to spend whatever time I had online to promote the game that was expected to make me if not rich at least solvent, and I wasn’t particularly interested in such a group.  However, within a few weeks someone who was playing the game wrote to tell me that someone in that group was making negative statements about it, so I felt it necessary to join and address these (which were apparently entirely resolved before I got there).  Once I was a member I began to become involved, I became interested, I got asked to do one thing and another and wound up temporarily stepping into the Chaplain’s office when it was vacated by the original Chaplain who felt that it was incumbent upon him to step into the Presidency when both the President and Vice President had resigned.  Along the way the outgoing President changed the name to the Christian Gamers Guild.  I don’t know what I did as Chaplain that first year, but apparently they liked me and when finally elections were held I was elected to continue as chaplain–and re-elected to the two-year position every even-numbered year since.  It has opened doors for ministry in places I did not know existed, some of which in fact did not exist when I was in college.  God has taken me on an unexpected path that caused me to think about issues no one else was addressing, write articles and books no one else was writing, and minister to people no one else was reaching.  He did it by pushing me into a place I did not want to go.

So to any young believer seeking God’s direction, let me give this advice.  God is going to lead you.  He is not necessarily going to lead you where you think you are going, nor tell you the plan in advance, and sometimes He is going to open doors to possibilities you did not foresee and which you think are not where you want to go.  If there is not a very good reason not to go there, take the open door, explore the possibility that does not sound like what you wanted or expected, because that’s often the way God is taking you to get you to places you never imagined going.

That, anyway, has been my experience, and while I have disappointments in my own hopes and expectations not having been realized, I ultimately must admit that what God has done with me has been very special, unique as far as I am aware, because I let Him take me where I did not intend to go and went for reasons that ultimately proved to have nothing to do with His plan.

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#89: Novel Confrontations

This is mark Joseph “young” blog entry #89, on the subject of Novel Confrontations.

With permission of Valdron Inc I am publishing my second novel, Old Verses New, in serialized form on the web (that link will take you to the table of contents).  If you missed the first one, you can find the table of contents for it at Verse Three, Chapter One:  The First Multiverser Novel.  There was also a series of web log posts looking at the writing process, the decisions and choices that delivered the final product; the last of those for the first novel is #71:  Footnotes on Verse Three, Chapter One, which indexes all the others and catches a lot of material from an earlier collection of behind-the-writings reflections that had been misplaced for a decade.  Now as the second is being posted I am again offering a set of “behind the writings” insights.  This “behind the writings” look definitely contains spoilers, and perhaps in a more serious way than the previous ones, because it sometimes talks about what I was planning to do later in the book or how this book connects to events yet to come in the third (For Better or Verse)–although it sometimes raises ideas that were never pursued.  You might want to read the referenced chapters before reading this look at them, or even put off reading these insights until the book has finished.  Links below (the section headings) will take you to the specific individual chapters being discussed, and there are (or will soon be) links on those pages to bring you back hopefully to the same point here.

These were the previous mark Joseph “young” web log posts covering this book:

  1. #74:  Another Novel (which provided this kind of insight into the first nine chapters along with some background material on the book as a whole),
  2. #78:  Novel Fears (which continued with coverage of chapters 10 through 18),
  3. #82:  Novel Developments (which continued with coverage of chapters 19 through 27),
  4. #86:  Novel Conflicts (which continued with coverage of chapters 28 through 36).

This picks up from there, and I expect to continue with additional posts after every ninth chapter in the series.

img0089Camp

History of the series, including the reason it started, the origins of character names and details, and many of the ideas, are in those earlier posts, and won’t be repeated here.


Chapter 37, Hastings 56

I needed to bring back the clue about the acorn.  It was going to be important in the third book, and so it needed to be remembered.  Using it in passing to get to the marble made sure it was mentioned without being emphasized.

The eyesight trick had a lot of uncertainty to it.  For one thing, it hadn’t occurred to me that the first thing she was likely to do was create light, and so all this preparation for fighting in darkness was unimportant.  Also, I thought I might use it in the end scenario, but I didn’t really have any idea how (and in fact I didn’t).  The whole black and white versus color thing was interesting to me, but not terribly useful but as a way of making it seem like something was happening while they waited.


Chapter 38, Kondor 54

The luck of the dice gave me a string of potentially disastrous situations, and the opportunity to have Kondor worry about whether he was ever going to reach civilization with his crate.

The idea that Kondor can tell himself he is not superstitious simply because in thinking about whether or not his emeralds were the cause of recent events he does not use the words “luck” or “curse” shows the shallowness of his antisupernaturalist views.

The customs problem was an afterthought, something to keep the story going.


Chapter 39, Brown 13

The camp routine was built from my own camp memories.

Bob is a conglomerate person, but somehow I think that John Walker is a significant part at least of his temperament.  But John is not terribly religious.

Bill always calls to mind Bill Friant, so he’s big, powerful, slow-moving, kind-hearted; I don’t know if Bill goes camping.  The pack was there so Derek could take it with him (remember, Derek needs a pack).

Pete isn’t anyone.  Neither is Ralph, although I knew a Robert Schwartz back in elementary school (in Scotch Plains, through the ’60’s) who may have contributed a bit to this one.

My mom always liked the copper enamel jewelry; I often wish I could make it at home.

I had briefly considered the possibility of the dungeon master killing the players, but it was so lame and unrealistic an idea I didn’t stay with it more than a few seconds.  However, it led to the idea of the anti-gaming kid doing it.  Also, I created the player interests to match the murders at this point–except for David, whom I had already created as a lifeguard so he could patch the tire.  The story characters were then matched to the game characters in a way that captured a bit of each personality (I thought) and also fit with the murders.  And I introduced Michael as the anti-gaming character.

The game is clearly Dungeons & Dragons, although it never says so.  Roll your own fate is more something we say in Multiverser games, but it applies here as well.

Mary Healy was the name of the old lady who lived next door to us in the ’80’s.  I think I took the name Marybeth from one of my wife’s high school friends I had met briefly but who was often in her stories.  She was just a name.

Having Derek learn to use a bow was supposed to open into the use of the weapon in the future, but the situation didn’t arise until the third book (and it only occurs to me now that it will).


Chapter 40, Hastings 57

The extended scripture from Romans 8 was thought too long to use in combat by the editor of the first novel; yet it was so strongly defensive I wanted to continue using it.  The solution seemed to be to run it against unrelated physical actions which would enable her to pronounce the words while fighting.

I had not decided whether another vampire should appear that night or not; but on reflection it seemed once they had prepared for it such an appearance would not add to the story.


Chapter 41, Kondor 55

The customs interruption was a sudden inspiration; it would help to have something go wrong, and this seemed ideal.

The difference between studying for credentials and studying for knowledge was something I learned in college.


Chapter 42, Brown 14

It seems to me that I went on a treasure hunt during an overnighter at a Y.M.C.A. day camp.  I remember the counselors went with us, and that there was a problem about the clues being in the wrong places.  I didn’t actually create counselors for this story, but these were older kids and it didn’t seem a problem to let them go on their own.

It was important that the boys were always separating when they ran from place to place, because it meant no one knew where any of them were at any moment.


Chapter 43, Kondor 56

I suppose that my ship-to-ship combat ideas are a combination of playing Pirates (a computer game) and watching a few swashbucklers like Captain Blood.

I don’t think I’d considered this as an opportunity to remove Kondor from this world right away.  It was more an afterthought once the combat began, that I could find a colorful way to remove him, and ultimately I’d gotten all I could from this scenario and needed to move forward.

In the early ’80’s during a D&D game, Bob Schretzman lent me a book about ships of this period.  I don’t remember much about them, but tried to put what I recalled to good use.

My father-in-law had a ring with a star sapphire which she remembered being silver; it was supposed to go to my wife after his death and she had wanted to give it to me on our twenty-fifth anniversary, but it was too small for my smallest finger and got put away to await a day when we could afford to size it (it turned out to be gold).

Joe is of course going through the stage two dream state as he comes into his next world; the imagery of the dead comes from his surroundings.


Chapter 44, Brown 15

Derek’s story was heating up, and Lauren’s was slowing down, so I jumped him ahead of her here.

Michael bringing the nurse is actually the first real clue to this mystery.  He was supposed to find the camp director, and let Bill get the nurse.  He brings the nurse because he knows that Bill is dead.

The mention of the defibrillator was difficult.  Derek’s story has to reflect Derek’s thoughts and observations, as it is from his perspective; the use of the proper name for the device in the direct narrative seemed to break that.  I tried to capture his perception by calling it a “portable electric shock thing” and then parenthetically stating that he didn’t know the name for defibrillator.

The mention of Pete playing the archer is another clue, pointing to the game as the motive.


Chapter 45, Hastings 58

Lauren’s story had a couple of serious problems at this point.  I couldn’t let her kill Horta, because she had already faced him in the future; I couldn’t let her kill Tubrok, because he was now my villain for the future scenario.  However, somehow I had to establish her as Laurelyn of Wandborough, Mystic of the Western Woods, so I couldn’t allow them to kill her, at least, not yet.  Thus I have them escape.

Lauren here invents a new psionic skill from consideration of two other psionic skills.  It is part of the process that makes her mind skills a bit more credible to the reader:  she doesn’t simply decide she wants to do something, she thinks through a way to do it.

When I created Garla at this moment I did not know what I would do with her in the future; I just needed a werewolf, and I needed a reason to put Lauren in a cave in the woods, and this did the job.

The cave was a sudden inspiration.  I was thinking at that moment in terms of a place for Lauren to wait; but I was also going to need a place for her to live for an extended time, to create the legend of Laurelyn of Wandborough I needed, and the cave suited that.


I hope these “behind the writings” posts continue to be of interest, and perhaps some value, to those of you who have been reading the novel.  If there is any positive feedback, they will continue.

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#88: Sheep and Goats

This is mark Joseph “young” blog entry #88, on the subject of Sheep and Goats.

Some years back I was again listening to a wonderful collection of Keith Green songs, but came to one I never much liked in which he plays the piano, cleverly retells Jesus’ parable of separating the sheep from the goats, and preaches a conclusion from it.  This time I asked myself why it bothered me, and it struck me that he had to be wrong:  what Keith was drawing from the story was not the gospel of Christ.  So I looked up the parable (it is in Matthew 25:31ff) and read it once again–and indeed, Keith had it wrong.  So, it occurred to me, did most of the people I had ever heard talk about it.

I talked about it in more than one venue, and got some interesting responses to what I taught, but it continued to nag me.  So I am now sharing it here, so more of you can read what the parable really says, instead of what so many seem to think it says.

img0088Flock

Let’s start with the way the parable is understood by too many people.  It appears that at the end of the world Jesus separates everyone into two groups.  He puts all the people who did good things over on his right, and all the people who did bad things to His left.  Then he says to the people on His right, “You people, because you did all these good things, I recognize that you are sheep.”  Those people say, “Thank you, Lord, yes, we worked hard to be sheep, and are pleased that you noticed.”  So the Lord says, “Come into the Kingdom, you’ve earned your reward.”

Then he turns to the other group on his left, and says, “Because you did all these bad things, I recognize that you are goats.”  They replied, “Yes, well, we liked doing bad things, made an effort to be bad, and don’t really care what you think of us.”  So He says to them, “Go away, you deserve your punishment.”

If you think that’s what the parable says, I hope I can disillusion you of this.  It says something that is almost the complete opposite of that in the most important ways.

First, we got the part right that it is the end of the world and Jesus is separating everyone into two groups–but He does so strictly on the basis of whether they are sheep or goats, not on anything they do.  That is, like any shepherd with at least a day of experience, He can tell the difference between a sheep and a goat by looking at it, and doesn’t have to observe what it is doing.  In the picture above you can clearly recognize the goat in the bottom left corner foreground as distinctly different from the other animals in the flock, most of which are obviously sheep.  So he looks at each animal and puts it in the right group, sheep to the right, goats to the left.

Now Jesus talks to the sheep.  What He says is, “You know, I’ve noticed something about you sheep:  you are always doing all these kind things for me.  It’s as if you can’t help yourself.  You see people in need, and you reach out and do something.”  The sheep, now, reply, “What are you talking about?  We don’t remember doing anything out of the ordinary.  We just did what we did, what sheep naturally do.”  He says, “Yes, but what you sheep naturally do for everyone makes you the kind of creatures I want to have in the Kingdom, so come.”

It’s time to talk to the goats, and you know what He says, but you might still have it wrong.  He begins, “I noticed something about you goats, too.”  What He noticed about the goats, though, is not “You are always doing bad things.”  No, not at all.  He says, “You never showed Me any kindness.”  It was the absence of those kind acts that Jesus noticed.  And notice the reply:  they say, “We never saw You in need of any kindness.”  The goats aren’t cruel; they’re oblivious to the needs of others.  Those needs never come onto their radar.  It does not occur to them to do anything for anyone else.  It is entirely natural for them to be completely self-absorbed.  Then Jesus says to them, “Your attitude toward others prevents you from being good members of this Kingdom, so I’m going to have to send you away.”

The important point to notice here about both the sheep and the goats is that neither of them is trying to do what they do.  The sheep are acting like sheep, and the goats are acting like goats, and both are doing so completely oblivious to the fact that they are doing something unusual.  Sheep show kindness to others because they are sheep and naturally see needs and try to meet them; goats do not show kindness because being goats they are oblivious to anything that is not about them.  Neither is really aware of what he is doing; he does it because it seems the natural thing to do.  You don’t try to become a sheep by doing something; if you are a sheep, you act like one.

I taught this in a small worship service at the Ubercon game convention some years ago, and one of the attendees I’ll call Avian shared a story from her own experience.  She had been invited to what was something of a house gathering, possibly a meeting or something like a service, by a Wiccan.  She accepted the invitation, and arrived to find the home filled with people she didn’t know, but a hostess who was obviously rather sick trying to make everyone comfortable as they interacted with each other.  Avian immediately saw that the hostess was exhausted, struggling against some kind of head cold or allergies or something, and said, “You don’t look well.  Come on, show me your kitchen, I’m going to make you a cup of tea.”  She took the hostess into the kitchen, and with a bit of coaching on where to find things soon served her a cup of hot tea and sat with her to see what else she could do.

The others at the meeting were flabbergasted.  They asked why she was doing this.  She was confused.  “What do you mean, why am I doing this?  Why aren’t you doing this?  It seems the thing anyone would do, that this woman is not feeling well and she needs someone to help her feel better.”  They didn’t get it.  It strikes me that they were all goats, completely oblivious either that their hostess had a need or that they might want to do something about it.  Avian was a sheep, someone who sees a need and looks for a way to help meet it, because that’s what she thinks people do, because she is a sheep and that’s what sheep do.

Obviously at this point I can’t tell you to act more like sheep.  That would be putting us back to where we were with Keith Green’s error.  You don’t become a sheep by acting like one.  Either you are a sheep or you are not.  But Paul tells us that if anyone is in Christ he is a new creature, old things passed away and new things come.  That is, God changes us from goats to sheep when we look to Him to save us; part of being saved is being turned from our selfish self-absorption to see the needs of others.  We are changed by the renewing of our minds, by the softening of our hearts, by the work of the Holy Spirit in our lives.  He teaches us compassion, gives us compassion, causes us to become sheep, and then we act like sheep–and probably don’t even realize we’re doing it, because like Jesus being moved with compassion we try to help.  Whether we give money or time or effort, we do so to meet needs we perceive, to make the lives of others better.  So let your guard down, let God give you that concern for others, and allow yourself to take the risk of becoming a sheep.

It will seem the most natural thing in the world.

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#87: Spanish Ice Cream

This is mark Joseph “young” blog entry #87, on the subject of Spanish Ice Cream.

My sister has what I call a facility for languages.  She was, for a time, a United Nations translator.  Before she finished high school, she sometimes dreamt in French.  When she worked in Taiwan, sometimes people speaking with her on the phone would use a word she did not know, and when she explained in Chinese that her vocabulary was limited because she was an American, they would argue with her that she could not be an American because she spoke Chinese too well.  Her Taiwanese-born husband told us that we should ask her, not him, about Chinese pronunciation, because he had what he called the equivalent of a “Brooklyn accent” and her pronunciation was much better.  She also knows smatterings of Italian and I don’t know what else.

I do not have that.  Our parents spoke French at the dinner table not because they were French (my father was Nth generation Southern) but because they wanted to be able to discuss things in front of the four children without our understanding them.  I took two years of French, but when I get mail in French I reply Je parle un tres petit peux de français, and ask if they can send again in English.  I have written several articles which have been translated into French, and I can’t read them.  I remember fewer than a dozen words of Romanian from my three-week concert tour there decades ago (thank-you, you’re welcome, what does this cost), but I never knew more than a score and don’t know the syntax or grammar at all despite being rather good at the linguistic side of languages.  I struggle with Koine Greek to teach New Testament, have picked up a bit of church, law, medical, and logic Latin, know probably less Hebrew than Romanian (and to quote a character in my wife’s favorite movie, “Who would ever bother with Romanian?”).  Most of the Spanish I know I learned from not watching Sesame Street when the kids were watching it–numbers through ten, open and closed–plus a few words that I’ve picked up in funny stories.  I use to tell people that I couldn’t speak enough Spanish to say “I don’t speak Spanish” in Spanish.

In short, I understand that some people have trouble learning a new language.  I certainly do.  Fortuitously I speak what is one of the most commonly spoken languages in the world, and the language of my homeland, quite fluently.

In Milwaukee, Wisconsin, Leon’s Frozen Custard, in the south side of the city since 1942, has gotten in serious public relations trouble for what on the surface seems a very foolish reason:  the owner does not permit his employees to speak to customers in any language other than English.  Hispanics and liberals called for a boycott, but current owner Ron Schneider has stuck to his guns.  Not all of his employees are bilingual, and he does not want customers to expect bilingual service.  That’s the simple response; there are a lot of other reasons why an employer might have such a policy.

img0087Leon

The protestors are certainly correct that offering multilingual service is a competitive advantage.  I joke with the guy who is probably the best person for computers in the area, because he is co-owner of a small but busy shop that does mostly cellular phones plus computer equipment, and he genuinely is the only guy in the place who is not fluently bilingual (English and Spanish).  They hire no one out front who cannot deal with both the English-speaking customers who come from outside the small city because they know he’s the best and the local Latino population who come because they can ask questions and get answers without a language barrier.  It is an advantage for the store; it translates into a marketable skill for the potential employee.  I could not get a job there, even if I learned a lot more about computers and cell phones than I care to know.  Leon’s could attract more business by serving Spanish-speaking customers with Spanish-speaking employees.  That is a choice he makes.  On the other hand, he’s a landmark, and people in the suburbs drive into the city just to get his ice cream and sandwiches, and apparently hire him to cater weddings and parties.  More business is usually a good thing, but one weighs the costs against the gain in such questions.

The protestors are also right that they don’t have to buy ice cream there.  That’s a cost against benefit analysis, too, as their protest by boycott means they are sacrificing what some claim is the best food of that category in that area, accepting lower quality in the name of principle.  By the same token, though, doesn’t Leon’s have the right to establish the terms on which they will serve customers?  If they have to allow people to order in Spanish, why not Farsi?  Cantonese?  Japanese?  Russian?  Romanian?

If I were invited to sing in a Spanish-speaking church, I am not certain how I would handle that.  On the one hand, I am of the opinion that the lyrics to songs matter, and when I sing I want you to hear and understand the words.  On the other hand, I don’t think it would enhance the performance to have a translator standing next to me trying to repeat everything I sing in another language–even if he doesn’t disrupt my focus he’s going to be talking over the music.  I wouldn’t trust myself to try to sing a translated version of my lyrics–I might wind up calling myself a jelly donut, which does not put me in bad company but is still embarrassing.  You cannot expect everyone to speak every language, or do business in every language.  To do so is to demand that those who cannot speak multiple languages not be permitted to speak at all.

In this case, though, the argument is made that Leon’s already employs some bi-lingual servers; the rule is that those employees who could talk with customers in Spanish are not permitted to do so.  What possible reason could there be for that?

There are quite a few possible reasons, actually.  We’ll begin with the one advanced by Leon’s’ owner, that he does not want customers to expect to be able to order in Spanish.  Not all of his servers can understand an order in Spanish, and if someone comes to the window and no one is working who can take a Spanish order, that customer has to be chased away; and if that customer does not understand enough English to understand that they cannot help him, that slows the line.  On those days, the line is further slowed by the fact that there will be numerous customers in it who cannot be helped because the servers cannot understand what they are saying, the longer line moves more slowly with fewer sales, and people driving by are less likely to stop to queue onto a long line, which is more lost business.  If Leon’s cannot serve you in English, you become a problem for the business, because they can’t serve you every time you come, and you’re scaring away real business by taking space in the line.

Of course, some days some of the servers can speak Spanish.  Why not just let them do so on those days?  Apart fromn the fact already noted, it is clear that not all of the servers speak Spanish.  If some of the customers expect to do business in Spanish, that fouls the queue when they reach the window and have to wait for the bilingual server to be available to help them while the English-speaking server is now trying to find someone else in the line who wants to order in English without giving anyone the feeling that the service is unfair.  Service is now inefficient again.

There is also the problem of management.  I don’t know whether owner Schneider speaks Spanish, but he probably does not make it a requirement for his management staff to do so.  Even the best of employer-employee relationships are a bit adversarial; your employer might be a friend, but he is not a buddy, and he is watching to ensure that you do the job right.  Customer service is a vital part of any business, and particularly in the food industry.  If I’m running the store, I want to be able to understand what my employees are saying to my customers, and it is important to do so for a lot of reasons–easily illustrated by giving a few ideas of things I do not want to hear my employees saying to my customers.

  • You’re ugly, go away.
  • Hey, can I see you Friday night?  Great movie showing, and a hot girl like you shouldn’t sit home alone.
  • That’s the large cone; pay me for the small, and later you can make it up to me.
  • You don’t want to eat here.  The food here isn’t worth what they charge; you’re better off at the place down the street.
  • My boss is a jerk and the pay is a joke, I’m quitting just as soon as I can find another job.
  • I hate this place and everyone who works here.  By the way, the AR-15 assault rifle I ordered arrived yesterday.
  • They’re going to make the deposit at three-thirty, and that blonde girl will walk across the parking lot to the bank across the street; you can ambush her by the clothing drop.

You get the point–or do you?  Remember, the store is responsible for what its employees say to its customers.  To exercise that responsibility, the managers have to be able to understand what the employees are saying.  In order both to meet the demands of the protestors and protect the interests of the business, Leon’s would have to fire any employees, and particularly any managers, who are not fluently bilingual–a mistake for any business that has been running so long, because they undoubtedly have some excellent and trusted people working there who would be out of work, and would create a lot of disgruntled employees and former employees.

And what happens when the immigrant Middle Eastern population insists that they should be able to order in Farsi or Arabic?

I saw the list a few years ago; I believe that official government publications in these United States come in over a hundred languages.  Every court of law in New Jersey has a Spanish interpreter on staff, and in most jurisdictions they earn their money translating for defendants who do not adequately understand English.

In the Roman Empire, every province had its own language, and people spoke that language with each other locally, much like Italian neighborhoods of the last century and Hispanic neighborhoods today, but on a larger scale.  Yet business was usually conducted in the international language Greek, and legal proceedings generally in the official language Latin, and almost everyone was tri-lingual.  There’s nothing wrong with being multilingual, and there’s nothing wrong with offering multilingual customer service to attract customers who do not speak English.  However, when we attempt to force people who do not speak a foreign language to use it in their business transactions, we are being unfair to someone.  The customer can always find a merchant eager to accommodate his language requirements to make a sale.  The businessman can only work in the languages he knows.  It is therefore the choice of the business what languages will be spoken in their business transactions, and if the customer doesn’t like it he can bring an interpreter or shop somewhere else.

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#86: Novel Conflicts

This is mark Joseph “young” blog entry #86, on the subject of Novel Conflicts.

With permission of Valdron Inc I am publishing my second novel, Old Verses New, in serialized form on the web (that link will take you to the table of contents).  If you missed the first one, you can find the table of contents for it at Verse Three, Chapter One:  The First Multiverser Novel.  There was also a series of web log posts looking at the writing process, the decisions and choices that delivered the final product; the last of those for the first novel is #71:  Footnotes on Verse Three, Chapter One, which indexes all the others and catches a lot of material from an earlier collection of behind-the-writings reflections that had been misplaced for a decade.  Now as the second is being posted I am again offering a set of “behind the writings” insights.  This “behind the writings” look definitely contains spoilers, and perhaps in a more serious way than the previous ones, because it sometimes talks about what I was planning to do later in the book or how this book connects to events yet to come in the third (For Better or Verse)–although it sometimes raises ideas that were never pursued.  You might want to read the referenced chapters before reading this look at them, or even put off reading these insights until the book has finished.  Links below (the section headings) will take you to the specific individual chapters being discussed, and there are (or will soon be) links on those pages to bring you back hopefully to the same point here.

These were the previous mark Joseph “young” web log posts covering this book:

  1. #74:  Another Novel (which provided this kind of insight into the first nine chapters along with some background material on the book as a whole).
  2. #78:  Novel Fears (which continued with coverage of chapters 10 through 18),
  3. #82:  Novel Developments (which continued with coverage of chapters 19 through 27).

This picks up from there, and I expect to continue with additional posts after every ninth chapter in the series.

img0086Ship

History of the series, including the reason it started, the origins of character names and details, and many of the ideas, are in those earlier posts, and won’t be repeated here.


Chapter 28, Kondor 51

I skipped Lauren in part because she was ahead of Kondor in stories and I’d already determined that he would be out of the next book; and in part because I’d created a cliffhanger for him and had a story idea pressing on me at the moment which I wanted to pursue.

One of the problems I had with the first draft of the first book was that Kondor’s atheism seemed to start when he encountered Lauren’s Christianity; I did a lot of rewriting to strengthen it earlier.  In this book I did not expect to repeat any of those arguments (been there, done that), but needed to keep his identity as an atheist solid as part of his character.  The debate about whether mythical beasts like sea monsters were a challenge to that belief helped in that regard.


Chapter 29, Hastings 53

Saying that Lauren learned many magics and became a powerful sorceress gave me options to use spells and psionic abilities in the future that had not been established specifically.

I needed to keep her distant from the core of the Arthurian legend as a way of explaining why she doesn’t appear in any of the tales.  She did not need to be entirely gone, just distant enough that no one would wonder that she wasn’t mentioned.

When I mentioned Morgana, I did not realize that she would reappear later in an unanticipated role.

By the time I mentioned the oak forest, I knew what the acorn was.

The healing magic was something she had not done previously, and thus an example of what she was learning.

The idea of having Horta accuse Lauren was a step toward establishing the confrontation I needed to have him kill her; having him flee would give me a viable reason to move Lauren from Camelot to Wandborough.

I chose Sir Sagrimore because he is a known knight for whom there are no familiar stories.  I guessed that in doing this I reduced the possibility that anyone would say I was not representing the knight’s character correctly, as they might with Gawaine, Galahad, Lancelot, Tristram, and other famous knights for whom stories are extant.


Chapter 30, Brown 10

It was during the readthrough of this section that I made a stone block out of the stone wall; it seemed to work better.

John Walker often says, “I’ll sleep when I’m dead.”  I’m not sure whether I ever heard it from anyone else, but it seemed to fit Derek’s situation.

I needed to make the trip take a long time through the swamp even though it could not be so far to the castle, because I needed Derek to be tired enough to fall asleep again.  I didn’t see a fight with a vampire as maintaining the mood of this story, although I wasn’t certain exactly how it would end next.

There was a stupid servant in the version of this played in the game, but he was not so deformed nor so stupid as this one I created.

“Morbius” is a nod to a Doctor Who episode in which some dying scientist has created a body in which he intends to put his brain.  It was the name of the madman, but from that also that of the animated body.

The conversation with the servant gives a lot of clues about the situation, although to some degree the world does not completely make sense.  I used his pauses as if to remember to suggest a number of ideas.  I have since run this world for players and had to expand on a number of aspects, but at this point this was the entirety of the world.


Chapter 31, Hastings 54

Lauren isn’t certain how to track Horta, and neither am I; but I’m also not certain what to do when they find him, so I’m exploring the situation while I look for answers.

It was established in the first book at some point that Lauren had always wanted to move to a more rural location and keep a horse.  It suggests that she is like the many girls who spend time with horses when young.

Lauren’s estimates of how long in the future various events will occur is very inexact; she does not really know what year it is now, only that it is anno domini.


Chapter 32, Kondor 52

There was a part of me that wished I had thought of this idea of trading food for emeralds sooner; but I resisted the urge to back-write it into the story because it didn’t seem realistic in my mind for Kondor to have thought of it sooner.  I thus committed myself to bringing him around the circuit again, and to creating interesting adventures to fill that time.

In-game, travel times are determined by die rolls and by travel (and port) events determined by die rolls.  I was deciding these things based on averages and ranges, and making them a bit shorter due to the fact that Kondor’s travel clock was a significant aid to navigation.


Chapter 33, Brown 11

Oddly, although I had decided that the mysterious host was a vampire, I had not determined how Derek was going to die–that is, the actual death moment escaped me.  Even when he fell asleep, I expected he would awaken and actually face the monster.  But having him not awaken was believable, and saved me the disadvantages of another fight scene.

The introduction of the summer camp world was from the outset intended to be a slasher movie story; but none of the details had yet been determined.


Chapter 34, Hastings 55

I created the comfort bubble with a view to using it in the climactic scenes.  Always there were things I did to prepare for the climax and things that I did to make the current scene work which I later found a way to use.  The comfort bubble was to save their lives and allow the denouement of the story.

When I wrote about Raal’s uncanny ability to spot the undead, I didn’t realize myself that it would lead to his ability to smell them.  But it made perfect sense for a werewolf to be able to smell decay in an undead body from quite a distance, and I needed a way for Lauren to do the same, so this developed from it.

Creating fight sequences is in some ways the most difficult aspect of the writing.  Each has to be distinct, using maneuvers and techniques in ways that don’t sound like she did this again; yet they must also sound consistent with all that has been done before.  It must seem like the same person involved in the battle doing the sort of things he or she usually does, but it must not seem like the same battle over again.  Thus I find myself mixing established bits with variations, and looking for reasons why that which was done successfully last time doesn’t get done exactly the same way this time.


Chapter 35, Kondor 53

The sextant is one of those things that I expect will eventually be useful; I just don’t know when.

I immediately recognized the tension involved in having a crate of uncut gems and a distant place at which to have them done.  It would become a nagging weight on Kondor, for a little while.


Chapter 36, Brown 12

I’ve actually never seen a slasher film.  I was not at all certain as I started how it should play through.  I needed characters and a relaxed atmosphere, and so I set about to create it.

A lot of my camp notes recall my days at Lebanon, a Baptist campground in New Jersey; but very little is even similar.  The bell was near the mess hall, there were separate boating and swimming lakes (but no docks on the boating lake that I recall), plenty of woods and trails, a barn where the craft department was, and two-way radios used to keep people in touch with each other.  Oh, and there was a chapel, and to a degree the major landmarks in my mind are roughly in the same relationship on the map as they were there–except that the cabins are in exactly the opposite direction, beyond the barn rather than beyond the mess hall.

Getting the tire fixed was a good excuse to keep Derek here.  I don’t know that I ever used the bicycle as a means of transportation in this book, and although I thought I might I had no specific case in mind.

Everyone in the game develops something we call a “philosophy of the verse”; eventually they start putting together an idea of what is happening and why.  Derek’s, so far, is that he’s comatose and dreaming.  This notion that he is using his expectations to turn the dreams to nightmares is a good step in that development, and it gives him reason to try to put the horror thoughts to one side for now.

Apart from the biblical reference, Shiloh happens to be the name of the next town over, and of a church there which runs a summer camp not far from here, although the camp is not called “Shiloh”.

David isn’t anyone I remember; he’s more a type of person who seems right at summer camp, a conglomerate of those modest leader types.  My cousin Ron probably contributed significantly here.

Mahwah is the town next to where my parents live.  I don’t know whether I’d mentioned it as his home before, but it seemed a good place for his origin.  Newark also is a city in New Jersey, but it happens to be one in Delaware as well, and I recall there being such cities elsewhere.


I hope these “behind the writings” posts continue to be of interest, and perhaps some value, to those of you who have been reading the novel.  If there is any positive feedback, they will continue.

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#85: Time Travel Coming on Television

This is mark Joseph “young” blog entry #85, on the subject of Time Travel Coming on Television

I got several notices from readers alerting me to something new in time travel coming to a small screen near you, and I paid little attention to them, I’m afraid.  For one thing, I don’t do analyses of time travel media other than movies, for reasons detailed elsewhere.  For another, at present I don’t have access to “regular” or even “cable” television–I watch DVDs, Netflix via an RCA Streaming device, and sometimes manage to borrow the equipment to Chromecast something from my office computer to the living room television.  For another–well, television series about time travel rarely work.  As a boy I enjoyed Time Tunnel, and I have the series on DVD, but for anyone who has any coherent theory of time it is a temporal nightmare.  I liked Se7en Days, and even used it as the basis for an example of a way in which the past can be safely altered.  However, ever since Star Trek:  Voyager delivered three temporally disastrous episodes in its first season, I have been extremely wary of any time travel television series, and for some combinations of these three reasons I never watched The Sarah Conner Chronicles or Continuum.

I’m still interested in time travel, though, and it seems that I got all these notifications of upcoming time travel television because there’s more than one show on the horizon.

img0085History

Sometime in 2016 FOX will be bringing a made-for-TV comedy movie under the title Making History (photo above).  The trailer looks highly entertaining.  I am considerably more forgiving of absurd temporal disasters in comedies because they’re supposed to be funny, and well done absurd can be funny.  In this iteration one of our primary characters, pretty much a failure in the present, has hopped back to the past and fallen in love with Paul Revere’s daughter.  Revere expected his daughter to marry the man of his choosing, and is so upset about this he fails to make his famed ride to warn of the approach of the British, and the Colonies are overrun.  Our bumbling hero returns to the present and persuades his history professor to come back with him to fix the problem, but the fact that the professor is black adds more complications to the situation.

It is, of course, absurd on its face:  once the American Revolution has been undone, the time traveler cannot return to the world he left behind, because it has been erased.  Yet it looks like a good foundation for a very funny story, and if after it airs I can find it somewhere I can watch, I’ll probably give you a more detailed account of just how disastrous it is.

Meanwhile, NBC is also getting into the act with a drama called Timeless, which is announced as a 2016 television series.  Here the story is darker:  some group has stolen a time machine and traveled to the past to alter American history in ways that are apparently significant to someone.  In the trailer, they are attempting to prevent the Hindenburg disaster.  Our time-traveling heroes are sent back to protect history, to prevent the changes.

We have previously noted the major problems with efforts to prevent changes to the past, particularly in our analysis of TimeCop as well as repeatedly in the Terminator series.  This can only end in temporal disaster–and since it’s a television series we can probably expect repeated disasters week after week.  On the bright side, it looks like a well-made well-acted action-packed adventure.  On the dark side, it appears to mix theories of time rather randomly–the very fact that a team has been sent to the past to prevent it from changing says it can’t be fixed time, but one of the time travelers reports having a copy of a document that another member of the team has not yet written.

To confuse matters, IMDb reports not one but two current movies under the same title, one released this year and another slated for next year.  Those might see analysis eventually, if I can get copies.

Also in production for anticipated release next year on ABC is a series entitled Time After Time based perhaps loosely on the movie of that name or the book on which that movie was based.  This is the story in which H. G. Wells has invented a time machine and somehow Jack the Ripper has managed to use it to escape into time, with Wells in pursuit.  Information is at this point quite sketchy.  The movie was good, but had a lot of temporal difficulties which a series promises to compound.  Still, it has some promise, depending on how it plays.

So time travel fans will have plenty to entertain in the months ahead.

As always, if you have questions about time travel stories you have seen, write to me (you can use the e-mail comments link below), assume I have not seen whatever it is you saw and give me details, and I’ll do my best to answer based on what you describe.  Meanwhile, if you want me to see these, you’ll have to use the Patreon or PayPal.me links to increase the support of this site to a level that can pay for such luxuries, or arrange to mail me DVD copies of them.  Thank you.

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#84: Man-Made Religion

This is mark Joseph “young” blog entry #84, on the subject of Man-Made Religion

A significant (at least to me) discussion was budding on a thread about something else on Facebook with Nikolaj Bourguignon and William Bing Ingram, and Facebook is already not a very good place for such deep discussions and the less so when they are buried in a thread about something else. So I am addressing it here, and if they’re interested perhaps we can discuss it on a new thread there or here.  (I know Nikolaj has a lot on his plate at the moment, so I’ll understand if he’s unavailable.  Everyone is welcome to join.  Initial comments here are moderated, so don’t expect that they’ll post immediately if you aren’t already an approved commenter on this web log, but I usually get to them pretty quickly.)

William suggested:

…one of the things about religion is that nobody ever discovers religion on their own; they always have to be told about it before they “suddenly” find religion.

This is unlike subjects such as math….

Religion is a completely man-made idea. I mean, consider early civilizations. They developed independent of each other and each one developed widely different religions. If there really was one true religion, each culture would have discovered the same one independently.

I take exception to that idea, and hope he will afford me the opportunity to explain why.

img0084Crucifix

It is certainly reasonable to reject religion for rational reasons.  It is entirely different to do so based on errors of fact, and that appears to be what we have here.

Certainly it is true that there are many religions all over the world, and they have often been at odds with each other concerning which is the truth.  However, it is important that we grasp those arguments.  When Missouri Synod Lutherans argue with Wisconsin Synod Lutherans, the points at issue are generally about what is appropriate in church services; they agree on much much more than that on which they disagree.  When Missouri Synod Lutherans argue with atheists about the existence of God, the Lutherans are much closer to the Baptists, the Catholics, even the Muslims, than any of these are to the atheists.  Theologians often talk about the case of the single iota of difference–from a church split that happened largely over whether the right word was homoousios (“same substance”, used in the Nicene Creed and adopted by the western Christian church) or homoiousios (“similar substance”, used by Eusebius of Caesarea and considered the better choice by the eastern Christian church).  After all, if I say that the paint color we chose was lavender and my wife says it was lilac, apart from the fact that I suspect she would be right it doesn’t really prove that we didn’t choose a paint color.  It only means that we disagree in the minutiae.

It will also certainly help if we recognize that nearly all religions can be divided into the ethical portion, the spiritual portion, and the ritual portion.  Certainly they are all different in all three portions–but it must be noted that they are not really so different as we might expect.

Looking first at the ethical portion, we find that there are universal principles underlying all religions from all over the world.  I recommend the appendix in C. S. Lewis’ wonderful book The Abolition of Man, in which he details many of these principles and demonstrates their presence in religions from every continent over many centuries.  We might suppose that the sanctity of life and the protection of property were obvious, but loyalty to family over strangers, obligation of hospitality to strangers, sanctity of marriage, protection of the weak and particularly of children, deference to elders, sacrifice of self, and quite a few other less obvious principles are well represented universally.  The specifics of how these are applied from one culture to another certainly varies, but the ethic itself seems to be universally understood, and discovered by peoples throughout the world.

The ritual aspect is certainly far more varied, but even here we have some haunting similarities.  Nearly all religions recognize some significance in sacrifice.  Nearly all include feasts but also fasts, self-deprivations of some sort and celebrations of some sort.  The rest is generally application of culture and human abilities–the inclusion of music, chanting, speech, body positions indicating deference, and many other aspects which develop.  Modern sociologists are intrigued by the concept of the creation of a “sacred space”, a collection of ritual which humans use to divide part of life from everything else, which is found universally and involves ritual.  It seems that we have all discovered the same thing, and applied it in different ways.

The spiritual portion is the most difficult, but to some degree it also has shared elements.  As noted, Hindus, Muslims, Christians, Polytheists, Jews, and many, many others all agree that there is some kind of spirit world, a God or gods; we are all much closer to each other than any of us are to atheism, despite how very different we are from each other.  The atheist would claim that our diversity comes from the fact that we are all inventing ideas to explain realities that we did not understand, but fails to account for the similarities between those ideas.  Certainly in some theologies the gods are like super-people, and in others they are so far beyond our reality as to be unlike people at all.  Some see the afterlife as a lot of individual people continuing an earth-like existence, others see it as everyone losing his selfhood and becoming part of one selfless unity, and others–religious people who believe in a spirit world–see no afterlife at all.  Yet this is the area in which we have the least information, because any of us who might have gone and returned have failed to bring back anything all of us accept as proof.

Except that this is where the Judeo-Christian concept of revealed religion becomes involved.  Unlike so many others, the scriptures of the Jews and the Christians present themselves as historic documents recounting events in the lives of real people, who reportedly interacted with representatives of God.  All those efforts to figure out what the spirit world is like were doomed to failure without information from the spirit world, but Christianity claims that it was provided.  If so, then the Christian faith has an advantage:  first-hand information.

What is the more interesting about this, to me at least, is that what the Christian faith claims as revealed religion seems to be saying that everyone had it partly right.  God is not a monolithic being, but He is a single being with a complex existence best described as three people perpetually interacting with each other.  (There are spirits who are not God nor gods, but in some sense greater than humans, who interact with God and possibly on occasion with humans, and not all of them are friendly.)  The reality of the polytheists contains some truth but not all the truth.  The opposite reality, that God is vastly incomprehensible and beyond anything we would understand as a person also contains some truth but not all the truth.  The image of the afterlife as many individuals living together is affirmed, but so is the image of everyone joined in one entity (the body of Christ).  It tells us that so much that we guessed about the spirit world is true, but not exclusively true, and gives us an image that is barely comprehensible of a place that by definition ought to be completely outside our experience or understanding.

C. S. Lewis seems to have become a Christian (he was an atheist) in large part because he saw that the Christian message provided the critical piece of reality that united everything.  I see some of that sometimes, and I see it here:  if the Christian concept of the spirit world is correct, all the other attempts to understand it are partly correct, capturing some aspects and missing some.  It also suggests that none of these religions are “made up”; they are, in fact, all glimpses of a reality–something akin to the poem about the blind men and the elephant, written to express a similar idea, but when the poem says that the blind men are describing something they have never seen, it fails to recognize that they have experienced something, and so are accurately describing part of something.  That seems to be what is happening in the diversity of religions:  We have all (generally if not individually) experienced something and attempted to understand it.  The fact that we understand it differently does not mean we did not experience the same thing–any more than the fact that Aristotle’s physics is significantly different from that of Galileo and Newton, and Einstein’s different again, does not mean they all lived in different universes.  They simply did not notice the points that others did.

I have other reasons for preferring Christianity, but they are beyond the scope of the present discussion, which is really about whether the diversity of religions proves they are all “made up”.  I think that you can’t support that conclusion on the evidence.

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#83: Help! I’m a Lesbian Trapped in a Man’s Body!

This is mark Joseph “young” blog entry #83, on the subject of Help!  I’m a Lesbian Trapped in a Man’s Body!

The new view of sexual identity has me examining myself, and wondering if I have been misunderstood all these decades.  I have always perceived myself to be a boy (well, I grew up to be a man, I think), but perhaps that’s only because in those years everyone assumed that if you had male, er, parts, you were male.  We did not then understand that you could really be one gender inside and a different sex on the outside.  Now, apparently, we do, and that might really change things for me.  I might be a girl.  I have the attestation of most of my peers in my elementary school, who repeatedly asserted that I was a girl:  I ran like a girl, fought like a girl, threw, batted, kicked, did everything like a girl.  And I liked to sing–how girly, to like music class.  I might have had a boy’s body, but I didn’t use it like a boy; I was obviously a girl hiding in a boy’s body, pretending to be a boy.

Yet even then, I was always attracted to girls.  Starting in second grade I had a terrible crush on Christina Newcomb (I’ve always wondered what became of her).  By fourth grade I was spending a lot of time at her house down by the brook on Broad Street up near Lambert’s Mill Road.  She was particularly fond of The Beatles, and had a stack of Beatles cards between three and four inches thick.  There were other girls who caught my attention before that, and many more thereafter–moving away from Scotch Plains separated us, although our relationship had fizzled by then.  No other boys were attracted to girls–in fifth grade they used to dare me to wait for her outside the school and try to kiss her, which is what I wanted to do anyway so I usually took that dare and listened to their peals of disgust when I succeeded (although at least as often she ran away laughing).

So then the conclusion is inescapable:  if I am a girl, as all the boys thought, I must be a lesbian.

img0083Scouts

I think this understanding might have changed my youth significantly–maybe not then, when people always thought that someone in a boy’s body was a boy, and to be a girl you had to have a girl’s body.  But Society has recognized, now, that this is not always the case, and the Girl Scouts of America are doing their level best to keep up with progress:  you can be a Girl Scout if you are a girl on the inside, even if you, like me, are trapped in a boy’s body.  I can’t tell you how much different my teen years might have been had I actually been able to go camping with the Girl Scouts instead of the Boy Scouts.  Not that I don’t treasure the hundreds of miles of canoeing and hiking, the places I saw and things I learned in scouts, but really, every Boy Scout I knew wished we could go camping with the girls.  I certainly saw advantages to the idea.

So I think were I that age today I would simply explain it to them.  I’m not really a boy, I’m a girl in a boy’s body, but I’m attracted to girls, so that makes me a lesbian.  Trapped in a boy’s body.  I should be allowed to be a Girl Scout.  From what I understand of their present policies, I think they would agree and let me go camping with the girls.  I think we would have a wonderful time–and since I am, after all, a lesbian, I can’t promise that other things wouldn’t happen on those camping trips, since I would be bound to find all those girls attractive, and particularly whoever wound up as my tent-mate.  She might find that she, too, is a lesbian, attracted to another girl, at least when the girl in question is trapped in a boy’s body.  I know some girls are uncomfortable, being naked around a lesbian, but it might be different if the lesbian has the body of a boy.

I won’t say more about that, because I’m sure there are millions of Boy Scouts wishing they had already thought of this.

I expect that some of the parents would object; parents can be so old-fashioned, insisting that their children be protected from such situations.  They don’t understand that the world has changed, that what you are on the outside is meaningless, it’s the person on the inside that counts, even for such matters as which bathroom you should use, which Scouting organizations you can join, for what social services you qualify, and everything else, really.  If I say I am a lesbian inside a man’s body, how can anyone argue with that?  It could well be the real me.

And if it would have gotten me into those Girl Scout tents, I could have been very comfortable with that idea.

Shame on me?  Is that because you think I’m mocking a very serious matter, that someone could be one gender inside and a different sex outside, and ought to be treated as the kind of person he or she supposes him- or herself to be?  Or is it because you actually do think that girls and boys are different because of biological and physiological characteristics defined by their bodies, and society needs to make that distinction for the protection of its girls and its boys?

I think those peers of mine were wrong, that I was never a girl at all, as much as I was different from them.  This business about really being the other gender on the inside has nothing to do with biology or psychology; it has everything to do with gender stereotypes.  We think some man might be a woman inside because his interests go in directions more common to women–because we have created definitions of male and female “personality types” and then tried to fit people into them.  We persuade people that they are really not the gender of their body’s sex because their character does not fit our stereotypes, and they believe us.  Boys will be boys and girls will be girls, and we need to recognize that the first difference is biological.  Otherwise we lose some basic structures of human interaction, and face some serious social problems.  From there, we need to understand that a man does not have to conform to what we think are manly traits, nor a woman to womanly traits, and understand that bodies are sexually defined but people are individuals.

Without that, talk of sexuality devolves into this kind of nonsense.

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