The makers of Seaspiracy and Cowspiracy are back. The offer is another profoundly disturbing film detailing the industrial abuse of our animal kin. Expect more horrific carelessness and exploitation on a mass scale. 

Only this time, Kip Andersen and Kameron Waters not only go global but look back in time. “This is plausibly the most significant new discovery about Jesus Christ, in the last 2,000 years,” says the breathless blurb.

Which is a shame. 

[Spoiler alert - don't read further if you don't want to know what has supposedly been suppressed for 2000 years...]

I consider 8 claims leading to the big reveal, which in a nutshell is that Jesus died as a result of vegetarian activism:
1. When Jesus cleansed the Temple, he didn't say "den of thieves" but "den of violence", highlighting the holy site turned slaughterhouse.
2. That incident led directly to his death because he upset the authorities.
3. Jesus wasn't from Nazareth because Nazareth didn't exist.
4. Instead, Jesus was a Nazarene, part of a vegetarian sect.
5. The stories of Jesus eating fish in the gospels are misleading.
6. Jesus was into pythagorean mysticism, hence the reference to 153 fish.
7. Jesus's brother, James, was a vegetarian.
8. The church, and Paul in particular, suppressed early Christian vegetarianism.

In short, “the most significant new discovery about Jesus Christ, in the last 2,000 years” is no such thing. Which is actually no surprise. Maybe I should have expected nothing less than fudge and the amplification of pretty much non-existent scandal. Conspiracy sells in a post-Christianising world trying to shake free of its origins, like a rebellious teenager. 

But the mass slaughter at the heart of the documentary matters enormously. Compromised, the message is needlessly weakened.

For more on Mark, and in particular his work on early Christianity and the significance of Jesus using the ideas of Owen Barfield, friend of CS Lewis, see http://www.markvernon.com/consciousness.

For more on Christspiracy see https://www.christspiracy.com

Energy is a key organising principle in modern science, the conversation of energy being a grounding and universal law. But what is energy? 
In this episode of the Sheldrake-Vernon Dialogues, Rupert Sheldrake and Mark Vernon examine the history of the idea and the word. In science, energy is a relatively recently notion, emerging in its current form in the 19th century, drawing much on mechanics. 
The word itself was coined by Aristotle, in the 4th century BCE, carrying a sense of vital actuality and living presence. That meaning is still remembered in Orthodox theology, which describes the energeia of God. 
The conversation ranges over the promiscuity of energy in the natural world to the spiritual notion of energy, including the subtle energies of the body. The implications of shaping the idea of energy through mechanical metaphors also has important ramifications, from the descriptions of economics and the efficacy of psychology to the experience of God. 
Further, the most recent physics argues that energy is not conserved after all as the universe expands.
For more conversations between Rupert and Mark see:
https://www.sheldrake.org/audios/sheldrake-vernon-dialogues
http://www.markvernon.com/talks

I talk again with Landon Loftin and Max Leyf about the genius insight of Owen Barfield.

The Riddle of the Sphinx (Barfield Press) is a new collection of talks and essays about the great friend of CS Lewis and JRR Tolkien.

We discuss Barfield's take on analysis and analogy, Darwinian and other kinds of evolution, the significance of Rudolf Stein, and Barfield's notion of final participation.

Landon and Max are the authors of What Barfield Thought.

For more on my books, including A Secret History of Christianity, see www.markvernon.com

0:00 The new book of talks and essays
02:08 Plato, Aristotle and the evolution of analogy and analysis 
13:31 Participation and the limits of modern science
23:30 Barfield's critique of Darwinian evolution
33:47 When the mind changes, the world changes
38:03 Evolution as a moving image of eternity
42:51 How can we participate in evolution?
52:18 Barfield and the significance of Rudolf Steiner
01:03:45 Grappling with the esoteric
01:10:14 On the way to final participation
01:17:16 Barfield on the meaning and revelation

How can Christianity address the climate crisis? Isn’t the objectifying of nature and the drive to improve our lot a secular legacy of Christendom? And isn’t individual conversion more or less irrelevant in a time of systemic crisis?

I was delighted to be sent an essay by Gunnar Gjermundsen that asks these questions and more. His insights are wide-ranging, integrating, inspiring and challenging, focusing on a Christianity that is not so much moral as transformative, inviting us to consider again the sayings of Jesus, via theologians such as Maximus the Confessor and psychotherapists like Donald Winnicott.

In this discussion we unpack his argument in broadly three moves.

First, an analysis of current anxieties that, at heart, are to do with time. A linear view of history has fostered a hope of panicky escape, sacrificing the present for the future as a false substitute for eternity, with devastating consequences for ourselves and the world around us. 

The problem needs to be addressed at root, which comes in a second section exploring the misunderstanding of eschatology as an event to come and be feared, rather than an unfolding now, to be welcomed. We explore Jesus’s teaching as well as how it came to be so profoundly misunderstood.

The third section draws in psychological insights, particularly in terms of considering the schizoid, addictive and dread-filled nature of the modern psyche, and turns again to the Christian tradition and the remarkable notion of the kingdom of God that is near, and being born again.

The apocalyptical has become a master metaphor for the contemporary imagination, inducing fatalism and denial. Christianity has a vision to undo this terror via the transformation of our consciousness and experience of time. The apocalyptic is not to come but is an unveiling in every moment, a theosis, of the eternal present.

And we can live by that alternative.

The essay we are discussing is Living on This Earth as in Heaven: Time and the Ecological Conversion of Eschatology, published in Modern Theology, online - https://onlinelibrary.wiley.com/doi/full/10.1111/moth.12930

Gunnar Gjermundsen works in the Faculty of Theology, University of Oslo - https://www.tf.uio.no/english/people/aca/gunnargj/

For more on Mark Vernon’s work, see http://www.markvernon.com

Western liturgies are obsessed with sin. "There is no health in us", or words to that effect, begin and end most services, particularly in Lent.
Jesus's wilderness experience was actually about something else - practicing paradise, to use to the phrase of Douglas Christie.
It's a time to reorientate attention, not wallow in guilt and re-embed shame. The kingdom is near. Eyes that see, ears that hear, can awaken.

Isaac Newton is best known for his theory of gravity. And yet, the great scientist also insisted: "ye cause of gravity is what I do not pretend to know.” In other words, notions like gravity, and force in general, are deeply mysterious phenomena. 

In this episode of the Sheldrake-Vernon Dialogues, Rupert Sheldrake and Mark Vernon ask just what gravity might be. The conversation begins with a feature of gravity that is typically overlooked by physicists, namely that gravity has a speed which is far faster than the speed of light. 

They consider how gravity might be linked to the notion of levity, a link that can be renewed again. Newton himself was inclined to regard gravity as the divine will in the cosmos and was also influenced by the belief in daemons, particularly the entity called Eros or love. These are go-betweens in the universe, in the case of Eros, attracting all things and securing the many as a whole. Panpsychism and final causes are other themes that arise. 

Contemplating the mysteries of modern science, often hidden in plain sight, leads naturally to deeply meaningful considerations about the nature of the world in which we live.

The paper Rupert mentioned, The Speed of Gravity, can be found here - https://www.intalek.com/Index/Projects/Research/TheSpeedofGravity-WhattheExperimentsSay.htm

For more conversations between us see
https://www.sheldrake.org/audios/sheldrake-vernon-dialogues
http://www.markvernon.com/talks

The rituals around death and dying are changing in the UK and across the developed world. Medical care advances, which is for the good, though can mean to a loss of other kinds of wisdom about this facet of life. People’s beliefs and convictions about death are also in a state of flux.
The think tank, Theos, has extensively researched this changing landscape, so I was very glad to speak with Madeleine Pennington from Theos about their discoveries, particularly from the perspective of design. This conversation is one of several I am having looking at how designers can foster love in human affairs, personal and social.
We discussed the turning away from the ritualisation of death and its effects, the power of rituals to raise aspects of human experience to awareness, and how the grieving process and holding periods of silence can be aided by design.
For more on the work of Theos see - https://www.theosthinktank.co.uk 
Madeleine Pennington has written here too - https://www.theosthinktank.co.uk/research/2023/11/27/love-grief-and-hope-emotional-responses-to-death-and-dying-in-the-uk

A conversation with actor, Jamie Robson, whom I met through the work of Rupert Spira.

00:00 Meeting through Rupert Spira
03:26 Nondualism and Christian mysticism
06:02 Nondualism and acting
15:00 Being and doing
19:40 Detachment and Meister Eckhart
26:48 Two modes of perception in Iain McGilchrist and others
32:43 Double vision and a re-enchanted world
37:30 UFOs and levitation as cases
49:45 Everyday re-enchantment
52:07 British Weird Wave film
59:33 Cultural shifts?

Born in Nigeria and raised in the UK since the age of 4, Chine McDonald is well placed to explore love in different cultural contexts, and what happens when differences meet.

We talked about how differences show up particularly in relation to the practicalities of loving, from house design to how people talk at funerals, as well as wider questions such as images of God and the critiquing and idealising of different traditions.

Our conversation is one of many I'm conducting as part of a project looking at how love can be fostered by design, funded by the Fetzer Institute.

Chine is Director of the think tank Theos, having previously worked at Christian Aid and as a journalist. She is the author of God is Not a White Man: and other revelations, and regularly contributes to programmes on the radio. She studied Theology and Religious Studies at Cambridge University. 

For more on Chine - https://www.chinemcdonald.com/
For more on Mark - https://www.markvernon.com/

Environmental degradation caused by technological progress is in the news almost everyday. So can any sense be made of an ancient intuition that human beings are not just part of nature but have a distinctive and positive role to play in nature? 

In this episode of the Sheldrake-Vernon Dialogues, Rupert Sheldrake and Mark Vernon discuss issues from the significance of consciousness to cosmic emergence in order to explore a vision of humanity in nature that goes well beyond our life being the meaningless byproduct of random processes. 

Humanity contributes to the diversification and beautification of the natural world, even as monocrops undermine that enrichment, too. Alternatively, religious traditions add a layer of meaning to natural processes that science alone can’t provide, from expressing divine creativity to returning that blessing in the praising of God. Panpsychism, strong emergence and Charles Darwin’s appreciation of the excessiveness of nature are other themes in the conversation, making a case for humanity’s place as participant in the remarkable abundance that surrounds us.

For more conversations between Rupert and Mark see https://www.sheldrake.org/audios/sheldrake-vernon-dialogues
and http://www.markvernon.com/talks