Iona is a place of invitation
Iona invites you to be at one
both land and sea
both animal and human
Iona is a place of invitation
to love and be loved…
Iona is a place of invitation
Iona invites you to be at one
both land and sea
both animal and human
Iona is a place of invitation
to love and be loved…
Death is a headache.
Death hurts and it is costly.
When you die always remember to remain still, take a deep breath, close your eyes and then reopen them. The headache goes – death passes – time to reboot.
In 2037 virtual death is a headache but the rush of the game is worth it.
The games my parents used to play seem so crude. Two dimensional, flat screen pixels, that look infantile when they are shown at Comic Con or social history classes today. Where is the fun in that, I ask you?
Well, I can only say that 3DVR is as different from looking at rain through a window to going outside and dancing in it. It is real, ‘Three Dimensional Virtual Reality’ is as real as anything can be.
Virtual reality gaming has come a long way since the first clunky headsets were marketed twenty years ago. Who would have imagined then being able to walk down a street and play three dimensional virtual games through an ordinary pair of glasses? Just imagine, one moment you are reading a sign and the next a three dimensional virtual character appears beside you as you are standing there and they look as real as any person. The gaming industry calls them ‘automata’.
How they sorted the licenses out for that I will never know. Times and places are regulated of course, but as soon as governments realised how much money could be made out of virtual reality gaming in public areas their attitude changed from prohibition to regulation.
There are many 3DVR games out there, everything from sport to space, but the most popular is ‘Grand Theft Automata’. Whatever anyone says, crime pays, it certainly pays in the world of virtual reality gaming.
Near where I live there is an old shopping precinct, long since empty, that is now given over to 3DVR gaming. The company who own it rent out costumes and props so you can completely immerse yourself in the game. Last week I played there in co-op mode with some team mates, we pulled up in the precinct and shot the hell out of the place.
It was fantastic!
No wonder the film industry is waning. Who wants to watch movies when you can direct and act in your own?
But recently one of our team members stopped playing.
I asked Garth why and he said something very strange – he said with every update in the game software he was finding it harder to look into the faces of the automata he killed. This was more than the endless debates that have raged on for decades over whether video games make people more violent. Garth was finding it harder to look at the faces of his victims just before killing them. Particularly their eyes, he said.
I lost touch with Garth.
For a while I did not think anything more about what he said. Life – real and virtual – carried on. Going to work and levelling up on my game at home became part of my routine, that was until yesterday. It happened while our team was in co-op mode and we attacked the precinct again as we had done before, but this time it was different.
While emptying a safe I heard a scream. I turned and saw it was a woman crouching in the corner. She was clutching a gun but hesitated to shoot at us. My accomplices shouted, “Shoot her and let’s go!”
And so I did. Why not? It’s only a game character, right?
But in that split second before I pulled the trigger she looked directly at me. Her eyes mesmerized me. They seemed so real I thought I was looking at something more than a hologram – her eyes seemed as though they were alive and wanted to stay that way. Was this thanks simply to a software update? I am not religious but in that moment I swear I was looking at what I can only describe as something with a ‘soul’.
After pulling the trigger I wondered, was something being murdered – in her or in me?
I don’t play games anymore, not virtual ones anyway because I have seen too much. Instead I meet up with Garth and we take to the streets without the aid of 3DVR.
The world is no longer enhanced by a pair of 3D graphical interface glasses but strangely enough my vision seems less impaired. Garth and I may stand out and some may laugh.
But that’s okay.
I don’t miss the headaches…
‘Fizhtales’ are my own stories inspired by the cyberculture which continues to shape the world we live in. I like to think of Fizhtales as ‘cyberparables’ written as a reflection on some of the moral and spiritual questions that cyberculture presents to each of us today.
‘3DVR: A Fizhtale’ Copyright © 2017 cyberfizh
‘Westworld’ is one of my favourite science fiction films from the 1970’s. Drawing its influence from the ‘imagineering’ theme parks and animatronics of Walt Disney, this was Michael Crichton’s first cautionary tale of a theme park going into meltdown that would later evolve into the ‘Jurassic Park’ franchise.
But it is also more than that. In an article by Emily Asher-Perrin the author has written:
The moral implications of creating humanoid robots complete with Artificial Intelligence have since been explored in such cult classics as ‘Bladerunner’ and with the continuing progress of technology accompanied by a lack of progress in human nature it seems as though the questions raised in ‘Westworld’ are more pertinent than ever. Indeed it is no coincidence that HBO have recently released a new television series from this franchise.
‘Westworld’ challenges us to think about the value of human life and whether sentient beings should be treated as objects of pleasure?
We have to acknowledge that some human beings have treated other human beings as nothing more than ‘objects’ for pleasure or profit. This is true historically and even now, for example, slave trafficking continues to the present day. Dr Molefi Kete Asante stated in a Slavery Remembrance Day memorial lecture in 2007:
Historic arguments of whether African slaves possessed souls amid European academics of the eighteenth century resonates to a degree with the speculation of science fiction writers today concerning artificial intelligence becoming self aware and thus possessing rights and dare it even be said, a ‘soul’?
The question remains – Should sentient beings be treated as objects of pleasure?
Although we may be a long way from creating an adult theme park in which we might imagine that humanoid robots have rights, the world of video gaming is coming ever closer to meeting the darkest fantasies of our human nature.
I am not a prude about video games but they have come a long way since the days I used to queue at fairgrounds to play ‘Space Invaders’ as a young boy. Although it is in its infancy, ‘virtual reality’ gaming is now a marketable commodity in the living room and is sure to develop just as mobile phones have developed exponentially in the past two decades.
Although the inspiration for ‘Westworld’ may have come from Disneyland it seems that virtual reality will bring the moral issues of this cult classic closer to home sooner than we may imagine. ‘Westworld’ is virtually here and it beckons the question of how this may affect our moral compass as human beings as virtual gaming develops and becomes more accessible. Paul Tassi puts it like this in a recent article:
In a Storymen podcast on ‘The Theology of Westworld’, a Jewish Rabbi and a Christian Minister discuss the dehumanising effect of a theme park with no moral rules and the implications of this on the human spirit. Technology is not intrinsically evil, it is merely a tool. But technology often raises moral questions as to what it can empower us to do.
When mobile phones first became accessible nobody envisioned the moral debates we would have about social media over mobile phones today. To that degree most people would agree that mobile phones have not only changed in themselves in the past twenty years but have radically changed the way we communicate and function as human beings. Studies have shown for example, how these technologies stimulate dopamine within the human brain and the addictive behaviour that can incite.
As we are witnessing the birth of virtual reality gaming on a viable commercial basis in the domestic market, some questions emerge in my mind on the future of this technology:
‘Magic Moments’ sung by Perry Como in 1957 is a song we might associate with Christmas as it was once used to sell ‘Quality Street’ chocolates in Christmas advertisements on British television.
Christmas is a magic moment that we may long to capture. Trees, lights, cards, presents, food, decorations – all geared towards capturing the magic moment of Christmas.
The trouble is maybe we carry a lot of other stuff as well – overloaded – and not with presents. Tired? Troubled? Preoccupied with worries, so that the magic moment of Christmas feels, perhaps – just out of reach…
Part of the problem might well be our upbringing. From an early age we are presented with the idea that Christmas is a time for children. Now don’t get me wrong, I think the wonder and excitement that children bring to Christmas is brilliant, but it is not the whole picture of Christmas, and it reinforces the idea that Christmas is something you grow out of.
I can understand why and that children’s nativity plays cannot contain the complex threads of the original Christmas story. What do I mean? Well, you only have to read the Bible for yourself to get the salient points:
Christmas is hardly a children’s story!
For all the right reasons we protect children from the harshness of these details but for all the wrong reasons we forget what Christmas has to say to our adult world as we sentimentalise it. Sadly, that is only too clear when the bad things in life happen: bereavement, illness, redundancy, homelessness, fighting…
I think this is made worse during the Christmas season by the common misunderstanding that we may feel we have to be jolly for a whole month of the year. Do you know how hard it is to be jolly all the time?
I can’t do it!
Have you ever had that experience of groaning when somebody says something like, “Cheer up, it’s Christmas!” Which is perhaps one of the worse things in the world to say to someone when they are down, for whatever reason.
All the anxieties of real life that have no room in our jolly commercial Christmasses but are exactly the reason why God came to us when we think about it:
For the writers of the Gospels, Christmas is more than a capturing of childhood wonder, or a season to be artificially jolly – Christmas is about a future yet to be born.
That is what provides the wonder and the joy. And for those in the nativity who can see that, they discover a magic moment – even though it looks to the rest of the world like just another poor baby whose parents can’t even provide him with a bed for the night.
This year I went on a mindfulness course for clergy in Dorset. Mindfulness is a form of ancient meditation increasingly gaining credibility in medical circles. Basically it teaches the art of being in the present moment and seeing everything and everyone potentially as a gift.
In other words, a ‘magic moment’.
Although this might be easy to scoff at, the more I hear on the news of…
…let alone all the other things happening in our world – the more I firmly believe that we need to cultivate the art of discovering ‘magic moments’. We certainly need to do something. Because what we are doing is literally making us ill and killing us, and our world.
For me as a Christian it all begins at Christmas in a manger with a homeless baby and shepherds and magi and angels saying, ‘There…”
“There is a magic moment – see it for all it’s worth – it could just change your life, and help change the world.”
However much we dress up the nativity with tinsel and fairy lights, we cannot hide the real light that shines from the manger. Magic moments are not just to be discovered in church at Christmas, but in your life in the world – each day.
Magic moments – like gifts, inviting us to receive them…
“Love was as hardwired into the structure of the universe as gravity and matter.” (Dan Simmons)
Dan Simmons is an American science-fiction writer whose works often include themes of history, fantasy, religion and horror. Simmons is mainly known for his novels such as the Hugo award winning ‘Hyperion’ (1989), ‘Ilium’ (2003), and its sequel ‘Olympos’ (2005).
In these particular works Simmons cleverly interweaves the storylines from more classic writings such as Chaucer’s ‘The Canterbury Tales’ in ‘Hyperion, and Homer’s ‘The Iliad’ in ‘Ilium’ and ‘Olympos’. If you are not familiar with any of the works of Dan Simmons then an in-depth introduction of ‘Olympos’ is provided below by www.thescifichristian.com.
An abiding question in ‘Olympos’ is ‘What does it mean to be human?’
This is a question older than Homer’s ‘The Iliad’. Within Homer’s culture of Ancient Greece that question was not only explored intellectually via epic stories but physically through the Olympic games. Beginning in Olympia 2700 years ago the original games honoured the Greek gods, they were as much a religious and political statement, as well as a sporting celebration of human prowess.
Today the Olympic games may not honour the Greek gods but they can still be emotive when combined with political issues and as such may confront us unexpectedly with the perennial question, ‘What does it mean to be human?’
We have a clear example of this in in the current Olympic games in Rio de Janeiro, Brazil. Before the games began riots erupted in the streets of Rio de Janeiro and Sao Paulo in protest of the wealth of resources invested in the Olympic games in contrast to the absolute poverty typified in the city’s favelas. Furthermore, the recurring scandal surrounding the drug testing of athletes prior to the games compounds the whole question of the purpose of the games themselves. For critics it literally begs the question, ‘What on Earth are we doing?’ Or more fundamentally ‘What does it mean to be human?’
To some degree ‘Olympos’ is a morality tale reflecting on the human desire to be ‘god-like’. This is a common thread within the genre of science-fiction explored for example in films ranging from ‘Metropolis’ (1927) to ‘Elysium’ (2013), the latter of which was performed literally in the contrasting locations of Mexico City and Vancouver. All of these stories try to address in varying degrees some of the issues we now see played out in the stadiums and streets of Rio de Janeiro during the Olympic games.
However, the opening ceremonies of the Olympics this year have been noted for displaying far more of a social conscience. The darker aspects of Brazil’s history, including slavery, were acknowledged. Concerns over deforestation and environmental issues were clearly displayed within the performances. For the first time this year there is even an Olympic team consisting entirely of refugees. In that sense the games are not trying to be a mere distracting spectacle to ‘appease the gods’ but a focusing point on what we should be striving for as human beings.
In his letters in the New Testament Saint Paul also used the imagery of sporting games as a platform to ask the question what we should be striving for, (eg: 1 Corinthians 9:24-27 & 2 Timothy 7:4-8). Being a person of faith requires commitment and perseverance just like that required of any athlete. We will falter unless we remain focused on what we are seeking to attain.
But what is the prize?
Yet again the Olympic games have surfaced many questions. For me they are typified in the statue of Christ standing over the city of Rio de Janeiro watching our triumphs and tragedies unfold as much in the city streets as in the stadium. He stands in silence but his arms are outstretched.
I agree with Dan Simmons. I believe that love is hardwired into the structure of the universe as much as gravity and matter. A love that lies at the heart of everything and everyone and ultimately comes from the heart of God. A love that knows no bounds and that once discovered we cannot help but share in our actions and not just in words. Or as Saint Francis of Assisi is attributed to have said, “Preach the gospel, and if necessary, use words.”
What does it mean to be human?
Whether we choose to explore this question through sport or science-fiction I believe the answer remains timeless and the same:
Go for gold in attaining that Love.
I grew up with David Bowie.
What I mean is, I grew up listening to the music of David Bowie coming from the bedrooms of my older siblings.
Like other popular songwriters, the lyrics of David Bowie permeate the English language. Perhaps the most recent being to ‘Major Tim’ by the media in reference to the British astronaut, Major Tim Peake. Many will know that this nickname refers to ‘Major Tom’ in the lyrics of David Bowie’s classic song, ‘Space Oddity’.
But perhaps David Bowie’s most haunting song was his last, ‘Lazarus’. The song is a moving reflection on death from a performance artist coming to terms with his own.
The name Lazarus is in itself a reference used by artists through the ages to refer to a man who died and was brought back to life by Jesus in the gospel of John 11: 1-44. The name ‘Lazarus’ is forever linked with one who has come back from the dead. It is a strange gospel story at first reading. What does it mean?
First, let me say I think there are often many levels to stories:
For years I have read this story at only one level. But more recently I have had an epiphany. I now read it at a further level.
We are Lazarus.
We are Lazarus when we hear the voice of the one who calls us from the tomb. This story is the story of our coming to life from death now, not just in a future event. We are to see ourselves in Lazarus, whose name, a shortened form of Eleazar, means “God helps.” He is from a town whose name, Bethany, means “House of Affliction.” So God helps one who suffers from affliction. John’s gospel often uses the physical realm as a metaphorical pointer to the spiritual realm.
I think this story reminds us we can experience death in many ways. We will die physically, but we can also die emotionally, psychologically, relationally, communally, or spiritually. I am often reminded of Miss Havisham in Charles Dickens’ “Great Expectations”, who sat in her ragged wedding dress – grave clothes if you like – amid the cobwebs and the darkness of her home. Miss Havisham was in a ‘tomb’.
The character of Miss Havisham warns us that we all have the potential to create tombs. As individuals we can create them in our homes. Collectively we can create them in other places. Death is more than a physical experience and we use the word to express more than the ending of physical life.
I volunteer for a local schools project called REInspired. A few days ago I was discussing with some primary school children the subject of ‘death’ as a part of the national Religious Education syllabus. We reflected on the story of ‘Waterbugs and Dragonflies’, by Doris Stickney, a story that describes a transformation consequently resulting in a new form of life. We thought for a while what the surface of the water represented in the story and the waves caused when the waterbug breaks through to become a dragonfly.
Grief is sometimes described as being like ‘waves’. And we all need time to grieve. But I am convinced that we are not created to stay in tombs forever – in this life or the next. For Christians that is the simple but powerful message of Easter.
One of the most significant Christian responses that can be shared in this world with other human beings is the response to death. Not in a superficial way but acknowledging all the emotions involved and yet providing a message of something more. This is powerfully conveyed by Sister Helen Prejean in her true story ‘Dead Man Walking’ written in 1993, which subsequently became a film of the same name in 1995 starring Susan Sarandon and Sean Penn. The film not only explores death, but issues of anger, hatred, forgiveness, and redemption. In other words, what does it mean to be human in the face of death?
However, there is another question. Not only what does it mean to be human when encountering death but what does it mean to be human beyond it? From mummification to cryogenics, human beings have sought to defy death through history. Cybernetics now poses the interesting question of whether human consciousness can be transformed into digital data and hence become ‘immortal’?
The ‘mind, body, spirit’ debate continues to remain elusive. An example of this is ‘The God Impulse. Is Religion Hardwired into the Brain?’ published in 2011 and written by professor of neurology, Kevin Nelson, which concludes that spiritual experiences lie somewhere between consciousness and REM sleep. However the book can neither affirm nor deny whether these spiritual experiences are ‘real’. Furthermore, some profound questions arise in other ways:
The Biblical tradition does not point us toward immortality, which is a Greek philosophical concept in origin. Instead it speaks of life transformed before God, even after death. Resurrection and immortality are not identical.
The gospel story of Lazarus may help us understand the concept of resurrection if we explore the imagery in the story a little further. When Jesus eventually arrives at the tomb in the gospel story he asks, “Where have you laid him?” The crowd reply, “Lord, come and see.” It is hard not to flashback to chapter one of John’s gospel when the would-be disciples were seeking Jesus, asking, “Lord, where are you staying?” And he responds, “Come and see.” Life with God is signified with invitations into the new and unknown.
At the entrance of the tomb Jesus cries out with a loud voice, “Lazarus, come out!” The Greek verb ‘kraugazein’ occurs six times in John’s gospel. It is used four times for the shouts of the crowd to crucify Jesus. The shouts of the crowd bring death to Jesus. But Jesus’ shout brings life to Lazarus – and to us.
A voice calls at the edge of our tombs. We are to substitute our name for that of Lazarus and live – freed from our grave clothes. For what does Jesus say at the end of this story?
“Unbind him and let him go.”
There are many forms of death. I know what it is like to be in the ‘grave’, and maybe you do too. But a voice spoke to me, through differing voices, and in time… I was unbound. For we are created not for death, but for life and to share that life with others, in this world and beyond.
Life unbound – come and see…
Is it right to share your faith?
No, I don’t think it is.
Not if that faith involves bitterness, judgmentalism, fear, or any other dysfunctional behaviour. Why share that? But, if faith involves openness, humility, forgiveness, justice, love – isn’t it wrong not to share that? So the real questions are:
At a neighbouring church the congregation were once asked to provide their own answer to these questions in 300 words. 300 words is not very long. It is the time you might spend waiting for a bus, or ordering a coffee, or reading a blog! It is a window of opportunity to share with another.
This last question may seem facile but statistics indicate that our attention spans are shortening in the digital age, it has even been said that an average attention span is now shorter than that of a goldfish.
So, if you are still reading this then please consider the following:
300 words is a small number amid the sea of words that surround us every day. But some may recall that 300 Spartans made a huge difference to the battle of Thermopylae, a story retold in literature and popular films ever since. Or think of it like this, 300 words can be like the mustard seeds Jesus once talked about (Mark 4:26-34), in what are often described as the ‘parables of growth’ for the Kingdom of God. Small seeds, and yet, who knows what growth may come?
“Yes” is the answer – in the sense that each can bring life. So, take heart – for you only have to pay attention now to my 300 words that I will share. Admittedly they come from a Christian perspective because that is who I am, but instead of over-analysing what I say, as you read my words, perhaps think about what yours might be – whatever your faith or none. Why? Because it seems we do not have time to attend to much more. 300 words might not be much to look at, but then neither are mustard seeds, are they?
I am a Christian because I believe there is more to life than what we can own.
There is more to people than a chance group of cells.
We have a soul that seeks fulfilment.
We look for fulfilment in all sorts of ways. But ultimately it comes when we realise that it does not depend upon us becoming bigger, by acquiring more stuff, power, or fame. It depends upon us becoming smaller and seeing ourselves as part of a bigger picture, like a piece in a jigsaw, or a thread in a tapestry.
If God exists, as I believe, I think that is how God sees us. And when I listen to the words of Jesus in the Bible, or think about what he did, that confirms what I feel.
Becoming a bigger person can happen when we learn to give things up.
To let go.
It is in giving that strangely enough, we receive and grow. Sacrifice sometimes makes us stronger, not weaker. Strong enough to face all our fears, even the fear of death.
Death comes in many forms.
There is physical death. But I believe in emotional, relational, social, communal, psychological, even spiritual death. And I believe Jesus can save us from all these ‘deaths’.
Why do I believe this?
Because he already has, in some ways, for me.
And that is enough for me to believe he will do more.
Being a Christian is not about reading books, or being impossibly good, or listening to boring sermons. It’s about being alive. And recognising that this life in all its forms comes from God whose generosity is bigger than death in all its forms.
We are not here to be endless consuming machines.
We are here to be alive and to share life with others generously…
I blame it all on Star Wars!
Before the arrival of video recorders (whatever they were?), before dvd, blu-ray, or digital downloads; through the rose-tinted spectacles of a childhood summer, I can remember watching Star Wars (now episode IV: A New Hope), four times in our local cinema.
Science-fiction has been a prominent feature of my life since before the days I reached two numerical digits in Earth years – as you can tell! Through the genre of science fiction possible futures are presented before us. No clearer has this been to me than in the ‘Mass Effect’ video game franchise initially launched on the X-Box 360 games console in 2007. On the new or ‘next’ generation of video games consoles the latest instalment of ‘Mass Effect: Andromeda’ is eagerly awaited.
Mass Effect as a gaming experience was presented as a trilogy, which was music to the ears of one nurtured on the original trilogy of Star Wars (just to confuse you that is episodes IV-VI). Apart from the innovative third-person gameplay the significant and lasting memory of the Mass Effect trilogy was the possibility of playing a ‘good’, ‘bad’, or morally ambiguous character within the role playing features of the game. This presented endless possibilities of replayability but also the freedom to explore the subtle and complex experience of the consequences of moral choices. This trend continues in ‘Witcher 3″ and ‘Fallout 4’ to name just two in this video-game genre. It appears video gaming is becoming more morally complex and more sociable with the growth of online co-operative and multiplayer gaming.
Games form part of the human need to escape, explore, dream, and control. They can be traced back thousands of years to the beginnings of chess, and earlier. Human psychology does not need to help us to comprehend the significance of games in human development, we know, and we know that development and need for play does not end with childhood.
And yet there is an aura of respectability that surrounds any admission in the love of playing chess, for example, that is totally absent in the same admission of playing video-games. This is unfortunate as it is commonly catalogued that the video gaming industry continues to out-perform the Holywood film industry and that gamers vary so much than the commonly considered teenage young male playing alone in his darkened bedroom. Perhaps it is time to look again at how we understand play as a generation comes of age that have only ever known the world of the internet.
As the attendance in traditional Christian church worship continues to decline and become more exclusive to the general population’s experience in British post-industrial society so the numbers in video gaming continue to grow and become more inclusive. Although there is no direct correlation and this would be too simplistic, there should be a recognition that the desire to explore and play runs very deeply within the human soul. Jesus himself said, “Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.” (Mark 10: 14-15)
In some ways play has never sat easily with the Protestant Christian work ethic and yet it is God-given. The sabbath is a key concept in the story of biblical creation, and Easter it can be said, of ‘re-creation’. Dr.David Naugle provides an excellent summary and critique on this subject in his work, ‘A Serious Theology of Play’ and concludes by saying:
“If God is a God of play, and if human play is, indeed, rooted in divine play, then we, as humans, ought to develop our abilities at play and cultivate a spirit of playfulness. This is both our gift and our responsibility in a often-serious world. Whatever forms of “play” you may pursue—whether it be music, reading, sports, furniture restoration, gardening, photography, or drag racing—do it heartily unto the Lord, as a reflection of a rarely recognised aspect of the divine nature. Your life will be an answer to H. L. Mencken’s stereotypical puritan who worries about people having fun, and your example will testify to the Friedrich Nietzsche’s of the world that, indeed, there is—and that you know—a God who dances.”
We need to look again at play in all its forms. The good news is Christian churches are. One experience I can testify to is the value of ‘Messy Church’ which is growing within Christian churches in the United Kingdom. It holds a very simple yet refreshing message, ‘God creates from mess’ – would that more of our post-industrial, even ‘regimented’ forms of Christianity could hear this message. Play gives permission to explore, experience, learn and comprehend with another area of the brain and yet the very phenomenon of ‘Messy Church’ underlines that many of us do not associate the concept of ‘church’ with the fundamental human need for ‘play’.
We are creatures that cannot help ourselves but play and that can take many forms that can be encouraged. Playing cards can be done in a healthy or an unhealthy way, so can physical sports like football, and even video gaming. None are intrinsically bad but three questions do emerge:
Fortunately some are engaging with these questions and those with eyes to see and ears to hear are beginning to reassess and appreciate the mass effect of games.
‘E.T. The Extra-Terrestrial’ was a huge summer blockbuster in 1982. I remember seeing it at a packed cinema and yet the world portrayed in it seems to now be of the last century. More disturbing is another film released that year which I remember watching at a virtually empty cinema, that was deemed a box office failure at the time, but whose haunting themes and message only seem to resonate more closely with this new millennium. It is now described as prophetic and a cult classic.
‘Bladerunner’ presents a dystopian nightmare of a not too distant future whose complex themes question our human identity. Paul Sammon in ‘Future Noir: The Making of Bladerunner’ (1996), sums this up well when he says:
“Lurking under the film’s pop visuals and trendy special effects is a subtle, dizzying tangle of deeply felt moral, philosophical, and sociological concerns. Take the film’s title a “Blade Runner” could also be interpreted as someone who scampers along the thin edge of life. Or witness the multiple examples of narrative mirroring (or doubling) throughout. Deckard kills two replicants, two replicants save his life. Deckard finds a reason to live; Batty wants to live. Religious parallels are also rampant: Tyrell is literally the replicant’s God, and Batty, Tyrell’s prodigal son, symbolically pierces his hand with a nail, suggesting crucifixion. Even the film’s horizontal/vertical design scheme makes a statement; Blade Runner’s privileged few live in luxurious towers, literally high above the disenfranchised masses below. All the musings are swept aside, however, by the three, key, simple yet profound questions which constitute the core of the film: Who am I? Why am I here? What does it mean to be human?”
These questions resonate even more clearly in our age of the global community. We can invent the persona of whoever we want to be, dispose of that identity, and invent another one in a matter of minutes online. We are constantly bombarded with information and an endless horizon of possibilities and yet there are suggestions that we are ‘communicating’ less in relation to social interactions, the irony being that we may feel less connected to other human beings within this digital communications oasis. And a Kierkergaardian existential despair may develop leaving us residing at ‘What does it mean to be human.com?’
Human beings are social animals. However badly we may do it sometimes, we are designed to relate, it is within our DNA. The received Christian view is that we are not complete as human beings within ourselves. The wholeness we seek cannot be filled by technology, drugs, sex, or the ever increasing acquisition of material goods, “Stuffocation”, as James Wallman aptly puts it in his book of the same name. Instead we may have to begin by letting go of that which we seek to grasp. Or to quote the spiritual realisation that the replicant character, Roy Batty, comes to at the end of ‘Bladerunner’, “All these moments will be lost in time…like tears in rain.”
The Bible makes it clear that immortality is not the goal of human existence, instead ‘eternal life’ is, which we can experience in this life. At the heart of eternal life is a relationship and most relationships require what is commonly termed ‘give and take’, perhaps even sacrifice. (John 17:3) The digital age presents us with endless promises of acquisition and yet the human soul seems to become enlarged when we face that which we are prepared to lose. (Matthew 16:25). This spiritual practice is not only common to Christianity but to Buddhism and there are numerous instances where a dialogue has developed on this subject. I think it is no coincidence that there has been a continuing rise of interest within medical, secular, as well as religious circles, in the practice of mindfulness in recent years. Although there may be different conclusions on why this has happened, its popular ascendancy within only a matter of a decade cannot be ignored.
Whatever our religious beliefs or philosophical viewpoints, it seems to be true that the human spirit often grows through a healthy form of materialistic detachment, challenge, even adversity, and not consumerist acquisition. The former gives birth to self-realisation and fulfilment while the latter may feed upon our status anxiety and fear. And what we can discern is that the predictions of ‘Bladerunner’ will always be replicated if we persist in ignoring a very ancient yet modern truth, whatever value system we may profess:
The future is only dark if we have no faith in the dawn…