Marriage, Clerk, Hypocrisy

The reactionary right has seized upon the cause of the Kentucky county clerk jailed for failing to issue marriage licenses to same-sex couples. When challenged to justify her position from the New Testament, two passages of scripture are offered.

A reference to Old Testament law, of which Jesus said [NIV Matt 5:17-18, emphasis added]:

…I have not come to abolish [the Law and the Prophets], but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until all is accomplished.

That “all”, of course, being the crucifixion and resurrection, through which the fulfilled Law is superseded by the New Covenant.

But then there is Jesus’s response to the Pharisees [NIV Matt 19:4-5]:

“Haven’t you read,” [Jesus] replied, “that in the beginning the Creator ‘made them male and female,’ and said ‘For this reason a man will leave his father and mother and be united with his wife, and the two will become one flesh’?”

Of course, if you back up just one verse, you’ll see that this is in response to a specific question [NIV Matt 19:3]:

Some Pharisees came to [Jesus] to test him. They asked, “Is it lawful for a man to divorce his wife for any and every reason?”

Which is elaborated further [NIV Matt 19:7]:

“Why then,” [the Pharisees] asked, “did Moses command that a man give his wife a certificate of divorce and send her away?”

In other words, Jesus was confronting the hypocrisy of the Pharisees, who reference the Law of Moses as higher than the direct effect of God’s presence in the lives of a married couple [NIV Matt 19:6]:

“So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”

Understand this: such joining occurred without the sanction of any court. It was a natural state of union arranged by God. A marriage license is merely a recognition of that spiritual reality, backed by conventions and sanctions that ensure that the temporal fruit of that union are shared equitably when the union is dissolved.

So, there is no New Testament justification for asserting that “marriage” is only between a man and a woman. Trumpeting the faith of a clerk that refuses to issue same-sex marriage licenses therefore has no foundation, particularly as the woman has been divorced four times. Of course, the Law of Moses appears to justify the practice of divorce, in spite of Jesus’s direct teaching on the matter.

I, for one, will continue to celebrate the sensitivity of clerks that recognize when God has joined same-sex couples, clerks that proceed joyfully and proudly to issue licenses that ratify the spiritual unions that God has formed.

And lest these words be taken as a declaration of war on divorce, let us be aware that God can separate as well as join. The state of spiritual union is something known only to the two parties to a relationship. Let not material concerns prevent the parties from seeking renewed fulfillment with other partners.

Love Doesn’t Do Anything

It undoes things.

It washes away dirt and fear to reveal the world as it hopes to be.


When I was working as a Post-Doc, my friend Laurent Terray discovered Yoshi’s bar down in Oakland. Yoshi’s was an intimate club that drew jazz headliners such as Dizzy Gillespie.

Laurent dragged me down one night to hear a trio play – guitar, keyboard and percussion. I found myself drawn to the back wall where I could see all three pairs of hands at once. The music entered a timeless realm, the air resonated with beauty.

During intermission, I was chatting with Laurent when the guitarist came up and laid his instrument on the chair in front of me. I didn’t know what to make of it. Finally a young man came up and, looking a little scandalized, took the guitar and walked off with it.

I just didn’t understand, then, how much people crave to be looked upon with kindness. It heightens every experience.

Be good to each other. It allows light into the world.

Staying Cool with R

Before returning to the control industry in 2008, I was employed in business systems development. My employer was hot to get in on the off-shore gambling business, but was kind enough to ask me what I was interested in. I offered my concern that people were overwhelmed with the demands imposed by 24/7 communications, to the point that their ability to actually immerse themselves in the experience of the moment was degrading. I thought that a system that guided them through reflection and looked for correlations between mood and experience might be the basis for helping them find people and places that would allow them to express their talents and find joy.

His reaction was to try to stake me at the gambling tables in Reno.

But he did recognize that I was motivated by a deep caring for people. That’s lead me into other directions in the interim. I’ve been trying to moderate the harsh tone in the dialog between scientists and mystics. I’ve accomplished about as much as I can – the resolution I have to offer is laid out in several places. I just need to let the target audience find the message.

So I’ve turned back to that vision. A lot has changed in the interim, most importantly being the unification of the Windows platform. This means that I can try to demonstrate the ideas in a single technology space. There’s only so many minutes in the day, after all.

I began with a review of statistical analysis. I’ve got a pair of books, bought back when I was a member of the Science Book of the Month club, on analysis of messy data. That provided me with the mathematical background to make sense of Robert Kabacoff’s R in Action. However it’s one thing to do analysis on the toy data sets that come with the R libraries. Real data always has its own character, and requires a great deal of curation. It would be nice to have some to play with.

One approach would be to begin digging into Bayesian language net theory and researching psychological assessment engines in preparation for building a prototype that I could use on my own. But I already have a pretty evolved sense of myself – I don’t think that I’d really push the engine. And I would really like to play with the Universal applications framework that Microsoft has developed. On top of that, the availability of an IoT (internet of things) build of Windows 10 for Raspberry Pi means that I can build a sensor network without having to learn another development environment.

So that plan is to deploy temperature and humidity sensors in my apartment. It’s a three-floor layout with a loft on the top floor. The middle floor contains a combination living/dining area and the kitchen. Both the loft and the kitchen have large sliders facing west, which means that they bake in the afternoon. On the bottom floor, the landing opens on one side to the garage and one the other side to my bedroom. The bedroom faces east behind two large canopies, although the willow tree allows a fair amount of light through. There’s a single thermostat on the middle floor. So it’s an interesting environment, with complicated characteristics.

While thermal balance also involves the state of windows, doors and appliances, I think that I can get a pretty good sense of those other elements by monitoring the air that flows around them. Being a hot yoga masochist, I’m also curious regarding the effect of humidity.

So I’ve got a Raspberry Pi on the way, and have installed Microsoft’s Visual Studio Community on my Surface Pro. Combination temperature and humidity sensors cost about ten dollars. While real-time data would be nice, I don’t think that for the purposes of my study I’ll need to link to the Wi-Fi to push the data out to a cloud server. I can use my laptop to upload it when I get home each day. And there’s some work to do in R: the time series analysis includes seasonal variations on annual trends, and I certainly expect my measurements to show that, but there will also be important diurnal variations. Finally, the activation of temperature control appliances (air conditioner and furnace) needs to be correlated with the data. I don’t want to invest in a Nest thermostat, or figure out how to get access to the data, so I’m going to see if I can use Cortana to post notes to my calendar (“Cortana – I just set the air conditioning to 74 degrees”).

Obviously there’s a lot to learn here. But no single piece is overwhelming until I get to the data analysis. Just cobbling together of small pieces. Should be fun! And if I can figure out how to manage my windows and doors and appliances to reduce my energy expenditures – well, that would be an interesting accomplishment.

The Syrian Refugee Crisis: Being Smart with our Compassion

Stung by the image of a Turkish rescuer carrying the body of a three-year old Syrian boy, drowned when the boat bearing has family to Europe capsized, Chris Hayes last night denounced US immigration policies that will allow only eight thousand Syrians to immigrate next year.

Hayes drew a stark comparison with Germany, where Chancellor Merkel has promised to accept nearly a million refugees next year. Looking at the relative sizes of our two nations, Hayes suggested a target number of at least 100,000 for immigration to the US. Echoing “Black Lives Matter”, Mr. Hayes went on to insist that every presidential contender should be forced to make a declaration of policy on the issue.

I agree that the plight of the refugees is inexcusable, but would respectfully suggest that Mr. Hayes is looking at the problem too narrowly. The US accepts millions of refugees every year from Latin America. Yes, most of those come into our country illegally, but most come to find work, and many of them will be nationalized.

Latin American refugees are driven to the US by political tyranny and criminality rampant in their native countries. The conditions in Syria are more extreme and intense, but the basic problem is the same: the failure of governments to create security and stability for their people. So if Germany is held up as a paragon of compassion on the international stage, we should ask “How many Latin American refugees does Germany accept each year?” Almost none, it would appear from the foreign population statistics (see figure 3).

Now the high-minded will complain that US regional policy – including support for fascist regimes during the Cold War and the ongoing War on Drugs – makes us culpable at least in part for the instability in Latin America. But no less so is Europe responsible for instability in their back yard. The Tutsi genocide in Rwanda at the hands of the Hutus was not an outgrowth of ancient ethnic hatred. The Hutu-Tutsi divide was created by the French, who handed out identity cards to create an exploitable ethnic divide based upon wealth. Elsewhere in Africa, the colonial occupiers created national boundaries to exacerbate existing ethnic tensions, thereby ensuring that the natives were unlikely to rally against their European overlords. Those ethnic tensions continue do bedevil Africa to this day, and the residue of these policies is also evident in the Middle East.

Finally, we should focus on the wealthy nations of the Middle East themselves. The region is awash in oil money. Where are Saudi Arabia, Kuwait and Dubai in the relief effort?

I am aware of at least one program that responds to the humanitarian crisis emanating from Syria. The Shia community in the south of Iraq is allocating religious charity to the support of Iraqi Sunnis displaced by ISIS/Daesh.

Given this context, I believe that Mr. Hayes has no moral case that compels us to take the extreme measure of relocating hundreds of thousands of refugees to America. And considering the logistics, it would appear that the most effective way to support the relief effort is to provide financial support to regional efforts. I would hold this as the litmus test for American involvement, but it is from the region that the request should come. When Europe comes forward with a plan for managing the crisis, that is the moment for us to pony up to support the effort. If we are to be outraged, it should be that our allies allowed the problem to fester until it became a disaster.

Mercy for Abortion

Pope Francis proclaimed today that during the Jubilee year starting on December 8th, priests will be allowed to absolve contrite women of the sin of having procured an abortion.

Francis hails from a region with both a high rate of abortion and relatively religious populations. As my mother continued an active role in church after starting birth control in the ’60s, I wonder how many women who have had an abortion continue quietly to participate in Catholic life. The proclamation of mercy may simply be a concession to practical realities.

I have offered meditations on the problem of abortion. In the wording of his proclamation, I feel that Frances has a heart that is open to the realities described in my first post. Abortion is not a choice that any woman would seek, and it indeed leaves scars. Those scars deserve healing. It is here that I find Pope Francis’s message to be yet a little tone-deaf, in that it trumpets “mercy” rather than healing.

When incarnation has already occurred, among the most significant scars of an abortion arise from the struggle of the infant spirit to disentangle itself from its mother’s womb. I know of two ways of solving this problem: one is for the chastened mother to seek a stable relationship in which a baby will thrive, and to bear the worthy father of a child. Church should be an incubator for such relationships, and keeping women out of Church is contrary to that purpose. The second mechanism is for a mature spiritual practitioner to aid the infant spirit in its liberation. This is an intercession by Divine Love that priests are supposed to mediate.

I also am frustrated that the conditions of mercy are limited to “a contrite heart.” I have voiced the opinion that religion should be seen as the mechanism by which we bring people out of primitive spirituality into a rational engagement with the divine powers. Cain was not punished for the murder of Abel, but sent away to reflect and learn. I believe the same is true for any sin, including abortion. The repentant woman should be asked not only “Are you sorry?” but “What did you learn, and how have you changed your life as a result?”

There are women trapped in circumstances in which the answer will be “Nothing.” I offer my own proclamation here: whether or not the Catholic Church is willing to forgive you, Christ will be with you when you are ready to receive healing. That may be in the final moments of your life, when the hold that the pimp or abuser or pusher has on you slips away. Be unafraid, and open your heart to healing. It is from the heart that unclean things come, but it is also from there that the light of Christ enters into the world. When you receive it, those that have forced themselves into you will be infected with compassion, and you will enter into the ranks of the angels.

Yes, Francis, I think that you understand me: it is the place of the Church to help the burdened carry their cross, rather than to beat them down with it.

Adulterated Security

When the Ashley Madison breach was announced, the most confusing aspect of the reportage came directly from the screen capture of the site’s home page. It reads:

Life is too short. Have an affair.

That’s right. Not “hug your child” or “save a tree”, but “engage in conduct destructive to the stability of your marriage that involves logistics almost certain to lead to eventual discovery.”

The press coverage of the incident has focused on the misfortune facing those whose membership in the site has been exposed to the public. The dire predictions presented the image of a tidal wave of attorneys descending upon the nation’s family law courts. In general, the tone is sympathetic towards consenting adults facing the consequences of public reaction to conduct often considered immoral. One case often cited are couples that have open marriages by consent (although why such people would be concerned about exposure is unclear to me). As for the rest, I wonder whether those of us that believe in the sanctity of marital vows shouldn’t be motivated to take action to shut down sites that, like Pirate Bay, are used to hide the identity of people that prey upon our trust.

Discretion was part of the Ashley Madison promise. The image on the home page presents an attractive female face with a finger before pursed lips. Again, given the logistics that make eventual discovery almost certain, a smoking gun would have been a better metaphor than a finger.

Unless of course it was a middle finger. It turns out that Avid Life was defrauding their clientele, fabricating female accounts and collected money for services that they did not perform. Specifically, they did not delete the accounts of users that paid to have them removed.

Now think about this: the subscribers to this service are providing sensitive personal data to an organization that seems to not have any business ethics. Obviously Avid Life is concerned only with maximizing their bottom line. Is anybody watching the store? What evidence do we have that Avid Life was not selling this information on to other companies?

There was another incident in recent history that resonates with this one in my mind. Employed as a systems administrator in the national security industry, Edward Snowden purportedly became alarmed that he and his peers had access to secret information that they were not authorized to view. His way of exposing this to the public was to steal and release government secrets. It was not a limited or targeted release – it was a snowstorm of national security data including unflattering character assessments of many people, both private and official.

What if this is another Snowden-like case? What if an insider at Ashley Madison became aware that the company was planning on selling personal data for direct marketing by other companies? What if that person became outraged that the release would include information on people that had paid to have their accounts deleted?

Would the “hacker” then be a hero, rather than a criminal?

Authority in Scriptural Interpretation: The Value of Science

I keep on getting caught up in debates on other sites (The River Walk and There’s a Thing Called Biology come to mind) that tend to end with charges against my intellectual integrity. The progression goes something like:

  1. I observe that the people that wrote the Bible were recording experiences that they lacked the scientific understanding to describe accurately.
  2. I propose alternative interpretations of the events in modern scientific terms.
  3. I am told that the events recorded in the Bible could not have happened because they violate scientific knowledge.
  4. I suggest that science is not as iron-clad as many believe, and direct the conversation to my “New Physics” page.
  5. The responder offers the unsophisticated interpretation of the Biblical record (i.e. – Creation occurred in seven days) as evidence that people that believe in God do not understand science, and accuses me of being a poor scientist.
  6. I offer that my personal experience of God contradicts their science, and re-iterate that that I have offered models that integrate science and spirituality for their consideration.
  7. I am accused of intellectual dishonesty and ignoring scientific truth.
  8. I break off the discussion.

This may seem like just whining, but there’s a really fundamental point that nobody seems to have grasped just yet: the reason that religious authorities offered an “unscientific” understanding of scripture was because they didn’t have enough science to interpret scripture. Receiving a document through a long chain of translation from dead languages, they interpreted the words as literal truth because they had nothing else to guide their understanding.

But we do have science as our guide. So why not make use of it?

Given what we know about paleontology, for example, we can clearly interpret the days of creation as the history of biological development, running from single-celled organisms that learned to use light as a source of energy, and ending with the mammals and man on “day” six. Along the way, the development of eyesight replaces “light” with the more specific sun and moon.

Similarly, the trumpets of Revelation are seen to correspond almost exactly with the ancient mass extinctions. The era of giant insects is noted, and the final extinction episode (involving a meteor strike, volcanic vents and egg-eating mammals) describes distinctly the mechanisms that terminated the age of the dinosaurs.

Scripture and Darwin don’t contradict each other, they support each other. In the other direction, I think that the most powerful tool we have to advance our understanding of fundamental science is not the billion-dollar satellites and particle accelerators, but rather the well-documented record of spiritual experience.

Really, I would think that we’d be getting together to shake hands and pat each other on the back, not trading barbs.

Evening Out

I’ve found two low-key venues to hear live music in the Conejo Valley area this year. One is actually over the hill (now don’t take that the wrong way) in Malibu – Ollie’s Duck and Dive. The setting is a little cramped: they lock the front door and stand the band up in the entry. The place is aptly name – long and narrow, with the front dominated by the bar, and most of the dinner seating actually in the enclosed patio outside. But on Saturday night the four-piece bands bring people in, and there’s a collection of steady regulars. The music is eclectic, and often loud, and dance-worthy even though they don’t play much in the way of cover music.

And – what can I say? – it’s Malibu. The people are classy, and beautiful in a self-conscious kind of way. If you sit at the bar, be sure and strike up a conversation with the tenders. They’re all good people.

The other venue is The Twisted Oak in Agoura Hills. The place has a checkered history, starting off as Moz Buddha Bar back around 2000. It was a hot pick-up joint for a while, with beautiful waitresses that would dance on the bar during the seasonal parties. The cover bands that came in drew great crowds, and the dance floor was always hopping. Unfortunately, the lead guy behind the bar seemed to have connections back in New Jersey, and the girls sometimes had morals that were a little shaky. When the joint stopped being trendy in 2005, they started Tuesday night jazz with small combos. While I wouldn’t miss it, the cultured music scene never took off.

The place was revived as a micro brewery and music club with a new investor. Roger is a great guy, and loves his brewing – everything from beer to smooth moonshine to wine. He also loves music, but it’s the dinner scene that pays the bills, and the bands on the large stage seemed to interfere with gatherings. So they knocked down the stage, opened up the bar with seating on both sides, and do something pretty much like what Ollie’s does: stand a couple of guys up in front of the brew vats. The music is eclectic, original, and really, really heart-felt. I can party at Ollie’s, but some of what goes on at The Twisted Oak can only be classified as a spiritual experience. If you want to take someone out for a light-hearted date, this is the spot on Friday nights.

Tonight they had a steel guitar and fiddle duo called Skin and Bones. While they packed up, I bought a CD out of the case, and Taylor came up to chat. Just a really classy young man with his lady-friend Stephanie. He let me rattle on about my sons, and took my compliments graciously before recommending that I come back out on September 11th to hear a couple of his friends play. I certainly look forward to it.

Body Call

A few years back after the local UU speaker’s forum, I was waylaid by an out-of-area couple in the cool of the spring evening. The husband explained that they were trying to relocate back to the Thousand Oaks area, but his wife jumped in to speak of her commitment to caring for the son that had been disabled in the Gulf War. She mourned that sometimes it was so hard to be strong in her faith, that it felt at times as if the window was closing on her.

These impulses come over me at times: I formed a ball before my heart with my hands, then shifted them to the right and opened them higher and lower. “Here it is.”

She paused, hand held against her breast, and offered “Thank-you.” And they looked at each other and asked, “When does Jesus return?”

“When enough of us say ‘Yes, we understand now. We are ready to love as you did. Come to us, right here, right now.’”

These are the closing lines of my exegetical book, The Soul Comes First. The most significant contribution of that work is to explain the Book of Revelation (not interpret, but explain). What is left unanswered still is the why. Why does he have to come again? Why wasn’t once enough?

One part of the answer is that we have free will. I have addressed this before: the true evil of “sin” is that it disposes us to believe that we deserve our suffering. We’re like the judges of the Darwin awards that celebrate those that have committed such incredibly stupid acts that they’ve provided the rest of us the benefit of removing themselves from the gene pool.

To recognize our “sin” is to convince ourselves that we must earn our healing. In Jesus’s era, that was transacted through the priesthood using a system of indulgences based upon blood sacrifice. Jesus came and said “Well, enough of that bullshit. I will be the last sacrifice, and for my sacrifice you will be given forgiveness for your sins.” Now, looking back to Cain and considering the eternal nature of the Divine, obviously Jesus was not changing policy. He was simply trying to get us to stop beating ourselves up so that we could be healed.

In a recent discussion, I asserted that the authority of Jesus over heaven and earth is rooted in the irresistible admiration that comes with his perception of the possibility of our wholeness. This is what gives him the ability to heal the world: the fact that it comes not with scorn, but a joyous “Good job!”, much as that offered by the father to the prodigal son. “You were lost to me, but – Lo! – you have shed your burdens and now are returned!”

So in this framework, Jesus comes again to deliver us the promise of healing that can only be received when we stop believing that we don’t deserve it.

But there’s more.

In the end-times prophesy of Daniel and Revelation, we have the appearance of three corrupted beasts. The first of these in Revelation famously bears the number ‘666.’ This was first explained to me as a numerological reference to the days of Creation, with the conclusion that the beast was man. But that is to make too much of ourselves: it was not only man created on the sixth day, but all of the mammals.

Carrying this back to Daniel, it becomes clear that the beast (the fourth to appear in the dream) is the collective spirit of the mammals. In Eden, human intelligence was protected by the presence of God, but the Fall forced us out into the world to struggle with all the primitive urges that preceded us. Daniel sees this only abstractly: the beast bears teeth and claws of iron that destroy life. These represent the machines that we use to reorder the earth. We use them as predators, not attempting to integrate ourselves with other life, but exploiting it for our gratification.

In Revelation the personality of the beast is resolved in more detail. There are two of them, the second a red beast ridden by the feminine avatar called “MYSTERY.” So what does this tell us about the second coming? The masculine expressions of the primitive urges, represented by the first beast of Revelation, are the hunt and sacrifice. Jesus confronted and mastered them on the cross. The feminine expressions of the primitive urges are intercourse (the mingling of personalities through sex) and maternity. What about this aspect of human nature? When does that submit to Christ?

I feel this confrontation in my own life like a wall around my soul. It comes to the fore when I walk into a store and the counter girl pushes her breasts up at me, or when a pastor looks at me, interrupting my meditation on the cross to suggest that I am sexually harassing the members of his congregation. It has been the focus of so much conflict in my life, from the Sterling Men’s group that tried to force me to stay in my marriage, into the family law system, and in the workplace where brilliant women at home find that I disrupt their influence over the men at work. It is a wall rebuilt every night when I wake up at the witching hour with sex crawling all over my body.

How to resolve this problem, the problem of “MYSTERY,” the influence that reaches into our souls from a distance and leaves us wondering “Why did I do that?” Is the image of Christ in confrontation with this influence that of the rock star with a bevy of beauties moaning in the audience? Or is it the image of the celibate, relinquishing all experience of sexuality?

My two fiction books, Ma and Golem, are meditations on this problem. Ma begins with two dysfunctional erotic encounters – one a casual hook-up and the other a long-term political bonding – and evolves as a slow-moving train wreck with the men struggling against the consequences of their failure to honor their women. Golem elaborates with a truly amazing sexual explosion between Corin and Leelay, both introduced in Ma, that arises as an expression of their service to the survival of Life. And it confronts us with an encounter between the Goddess Zenica (Corin’s mother) as she uses sex to break the will of an old adversary to accomplish the end of her re-incarnation. In relating the events to Corin, she simply offers “I did what I had to do.”

Is that where it ends: sex as a tool?

Revelation does offer us an image [NIV Rev 22:1-2]:

Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations.

To me, this imagery is incredibly sexual. And I think that is as it should be: there is no part of our nature that cannot be sacralized, that was not given to us for the purpose of healing ourselves and this reality of corruption by selfishness.

I believe that intercourse must be brought into the service of Christ. So this means that it should be a means of bringing Christ into our lives, of pouring the love that we receive from him out over each other. My interpretation of my experience in church is that the opposite has happened: we take sex as the center of our intimate relations, and when Christ enters into that he is perceived as a threat. Or for sexually active single women, the presence of Christ in a man is interpreted as an opportunity to have really great intercourse – that is, to receive a love that would be given to them directly by the source if only they would ask for it.

As long as this persists, we are going to continue to struggle. My question is whether this is really the business of Christ. Eve was sent to Adam as his help-mate. Jesus confronted the masculine pathologies on the cross. Is it really possible for him to do the same work on the feminine side? My sense is that the end game would be far less painful if women stood up to take ownership of their problems.

Exploring Solutions Space

Perhaps the most humbling aspect of software development is the inflexibility of the machines that we control. They do exactly what we tell them to do, and when that results in disaster, there’s no shifting of the blame. On the other hand, computers do not become conditioned to your failure – they’re like indestructible puppies, always happy to try again.

That computers don’t care what we tell them to do is symptomatic of the fact that the measure of the success of our programs is in the non-digital world. Even when the engineer works end-to-end in the digital realm, such as in digital networking, the rewards come from subscriptions paid by customers that consume the content delivered by the network. In the current tech market, that is sometimes ignored. I keep on reminding engineers earning six-figure salaries that if they don’t concern themselves with the survival of the middle class, at some point there won’t be any subscribers to their internet solutions.

So we come back again to an understanding of programming that involves the complex interaction of many system elements – computers, machines, people and all the other forms of life that have melded into a strained global ecosystem where the competition for energy has been channeled forcefully into the generation of ideas.

These ideas are expressed in many ways – not just through natural and computer languages, but also in the shape of a coffee cup and the power plant that burns coal to produce electricity. The question facing us as programmers is how best to represent the interaction of those components. Obviously, we cannot adopt only a single perspective. All languages encode information most efficiently for processors that have been prepared to interpret them. In the case of a computer ship, that preparation is in the design of the compilers and digital circuitry. For people, the preparation is a childhood and education in a culture that conditions others to respond to our utterances.

This context must give us cause to wonder how we can negotiate the solution to problems. This is the core motivation for our search for knowledge – to inform our capacity to imagine a reality that does not yet exist, a reality that manifests our projection of personality. We all use different languages to express our desires, everything from the discreetly worn perfume to the bombastic demands of the megalomaniac. We use different means of expressing our expectations, from the tender caress to the legal writ. None of these forms of expression has greater or lesser legitimacy.

In my previous post in this series, I introduced the idea of a program as an operational hypothesis that is refined through cause-and-effect analysis. Cause-and-effect denotes a relationship. This can be a relationship between objects whose behavior can be characterized by the brute laws of physics (such as baseballs and computer chips) or organic systems (such as people and companies) that will ignore their instructions when confronted with destruction. What is universally true about these relationships is that they involve identifiably distinct entities that exchange matter and energy. The purpose of that exchange, in systems that generate value, is to provide resources that can be transformed by the receiver to solve yet another problem. In the network of cause-and-effect, there is no beginning nor end, only a system that is either sustainable or unsustainable.

The single shared characteristic of all written languages is that they are very poor representations of networks of exchange. Languages are processed sequentially, while networks manifest simultaneity. To apprehend the connectedness of events requires a graphical notation that expresses the pattern of cause-and-effect. Given the diversity of languages used to describe the behavior of system elements, we are left with a lowest-common-denominator semantics for the elements of the notation: events occur in which processors receive resources, transform them according to some method, and emit products. The reliable delivery of resources and products requires some sort of connection mechanism, which may be as simple as the dinner table, or as complex as the telecommunications system.

This is the core realization manifested in Karl Balke’s Diagrammatic Programming notation. Generalizing “resources” and “products” with “values”, the notation specifies cause-and-effect as a network of events. In each event, a processor performs a service to transform values, which are preserved and/or transferred to be available for execution of other services by the same or another processor. The services are represented as boxes that accept a specification for the action performed by the processor in terms suitable for prediction of its interaction with the values. This may be chemical reaction formulae, spoken dialog in a play, or statements in a computer programming language. The exchange of values is characterized by connections that must accommodate all possible values associated with an event. The connections are described by the values they must accommodate, and represented in the cause-and-effect network by labelled lines that link the services.

While Diagrammatic Programming notation does not require sequential execution, specification of a pattern of cause-and-effect leads inevitably to event sequencing. This does require the elimination of certain constructs from the action description. For example, DP notation contains elements that specify actions such as “wait here for a value to appear” and “analyze a value to determine what service to perform next.” When the program is converted to an executable form, processor-specific instructions are generated from the network layout.

In a properly disciplined design process, the end result is a specification of an operational hypothesis that allows the stakeholders in the implementation to negotiate their expectations. They may not be able to understand what is happening on the other side of a connection, but they can define their expectations regarding the values received by their processors. It is in through that negotiation that the space of solutions is narrowed to a form that can be subjected to engineering design.

As has become obvious in this discussion, in the context of DP analysis simple human concerns become abstracted. The technology of Diagrammatic Programming must be concerned not only with the variant perspectives of participants in the design process, but also with the perceptual capabilities of different processors, where the value “Click Here” is encoded as Unicode bytes in computer memory but appears to the user as letters on a computer display. This richness manifests in terminology and notation that requires careful study and disciplined application to ensure that a program can be elaborated into executable form.

Full implementation of the Diagrammatic Programming method was my father’s life-work, a life-work conducted by those concerned that systems serve the people that depend upon them, rather than being used for the propagation of exploitative egos. This introduction is offered in the hope that of those committed to the production of value, some may be motivated to understand and carry that work on to its completion. It is simply far too much for me to accomplish alone.

In the most detailed comparison study of its use, the following benefits were revealed: rather than spending half of my development schedule in debugging, I spent one tenth. When faced with refactoring of a module to accommodate changed requirements, the effort was simply to select the services and connections to be encapsulated, and cut-and-paste them to a new drawing. While the representation of cause-and-effect may seem a burdensome abstraction, in fact it supports methods of design and analysis that are extremely difficult to emulate on instructions specified as text.