The Great Risk of Truly Being

The Great Risk of Truly Being

Lately, I have been thinking a lot about my Buddhist spiritual path and also I’ve been rereading Children of Dune by Frank Herbert. This is because the Dune movie comes out in October 2021 and I wanted to be reminded of why I love that universe. This quote in particular stuck with me today in thinking about my own spiritual path and the way I live my life.

“You, Priest in your mufti, you are a chaplain to the self-satisfied. I come not to challenge Muad’Dib but to challenge you! Is your religion real when it costs you nothing and carries no risk? Is your religion real when you fatten upon it? Is your religion real when you commit atrocities in its name? Whence comes your downward degeneration from the original revelation? Answer me, Priest!” – Children of Dune by Frank Herbert

Children of Dune by Frank Herbert: 9780593201749 | PenguinRandomHouse.com:  Books

Now understand, if you haven’t read the Dune series, it is fundamentally about the nature and dangers of power and of messiahs/heroes. Paul Atreides, the main character in the first book, knows because of his ability to see the future, that a holy war will be waged in his name and there is little he can do about it. The book, and the series as a whole, asks us to consider what we believe, who we have mythologized, and what that says about humanity, power, love, compassion and asks what it means to be human. There is a reason that the book is considered a masterpiece by both the literary community and many sci-fi lovers. Dune is also the best-selling Sci-fi Novel of all time. Even if it’s not for you (because every great work has people who don’t like or understand it and there is nothing wrong with that), it has lots of powerful things to say about the way humans do things.

Stop right now, and think about your life path. Is your path about self-satisfaction? It is about serving your interests? Is it about the arrogance of being right above all others? Or, is your way of knowing the world about self-reflection? Is there a space for growth and change, the transformation into the best version of yourself? Are you taking the risk to truly be or are you buried in a series of identity markers and worried about defining who you are to everyone you meet? Do you focus on comparison? We all fall into these traps, I know I do sometimes and have to catch myself.

So many religious and non-religious people seek a philosophy not out of transformation and growth, but for comfort and safety. They like things that make their life feel cozy and warm. And while the benefits of community (notice the word unity at the end of the word) are important and worthwhile, I want you to sincerely ask yourself, what have you done to grow lately? Have you acknowledged the ways in which you are wrong or at least entertained the idea that you might be wrong? It can be powerful to look at your ideas and consider that you might be wrong about everything (even if you end up being correct) once in a while. Are you doing the work to be a better version of yourself or are you feeding the beast of arrogance and certainty?

You might be thinking, well isn’t a better version of myself a self-serving principle? It is not. Why? Because a better version of yourself will have better daily interactions. It will be less angry, less selfish/greedy. A better version of yourself will listen with patience to others rather than jumping to conclusions and is much more likely to help those in need. A better version will not only suffer less, but cause others to suffer less. A better version of yourself means that your part of the world, and potentially the whole world, is a little better. It might not add up to much, but imagine if everyone was doing this kind of work on at least a semi-regular basis.

So if your religion or ideology or philosophy (secular or non) is about what you can gain personally from others no matter the cost, then you might need to stop and reflect. What do you serve? Some of you might simply say God or Country, but if your service is exclusive only to those who believe what you do, or conditional on whether or not they will act and behave in the way you want them to, then you only serve an idol of the self and arrogance.

Another quote to consider from verse 8 of the Tao Te Ching:

“The supreme good is like water,
which nourishes all things without trying to.
It is content with the low places that people disdain.
Thus it is like the Tao.

In dwelling, live close to the ground.
In thinking, keep to the simple.
In conflict, be fair and generous.
In governing, don’t try to control.
In work, do what you enjoy.
In family life, be completely present.

When you are content to be simply yourself
and don’t compare or compete,
everybody will respect you.”

If you are Christian, you can see a similar attitude in The Sermon on the Mount and a number of other places in the bible. If you’re Muslim, there are words like this in the Koran, or the Hindu Vedas, in many Buddhist Sutras, and so on. The teachings of many religious philosophies overlap in the idea of personal growth is vital, and yet, somehow the worship of the myth structure becomes far more important than the actual practice of working toward being a better person. We often view these ideas as a panacea for the poisons of living in a difficult world and forget that nothing comes without work.

Instead, we see so many religions (and secular ideologies) restrict people’s actions out of a false sense of morality or limited black and white thinking. But the world is full of shades of grey. Even really good people do terrible things. Really bad people sometimes show amazing acts of kindness and compassion. It is so easy to pin a group of people or a culture to a certain standard or ideology, rather than accepting the fact, that no matter where you go, people are just people and all are equally complex.

So ask yourself sincerely, what purpose does your religion or ideology serve? Is it about the betterment of yourself and humanity? If not, it’s just another object to be possessed, a kind of materialism, a limit to the way you think and approach the world. If your heart is closed because of what you subscribe to, then you very likely have missed the entire point.

The work is not comfortable. The work is not easy. The work isn’t about serving the self. The work is risky and sometimes dangerous to your identity. If you have summed up your identity in a few key terms (be it a religious identity, a political affiliation, a gender, a mental state, really anything), then you have forgotten that we are an ever-changing, ever-moving entity. You are not the same person you were when you started reading this short essay, even if you reject all of my ideas.

Personal growth, in my view, is the most important thing we can do. After all, using this life, this precious moment (no matter if you believe in one life or countless lives) seems to me, to be the reason why humans are on this planet. Let your spirituality or philosophy open you up to the wonders of the universe. After all, there is endless beauty and joy to be discovered both out there, and within. You need only take off the veils or masks that we all wear and look honestly.

Build Better Worlds: An Introduction to Anthropology for Game Designers, Fiction Writers, and Filmmakers, Is Now Live on Amazon!

I am so incredibly happy to announce that as of this morning, our new book, Build Better Worlds: An Introduction to Anthropology for Game Designers, Fiction Writers and Filmmakers is now available for purchase on Amazon. Next week the first paperback copies will also come available.

This book is a product of a solid year of work with my amazing co-author Kyra Wellstrom. While my specialty is cultural anthropology, hers is biological anthropology giving the book a well rounded approach from both directions of the field. In many ways this book is an introduction to anthropology that you might take in a college course, but with a twist, it contains tips and ideas for building fictional world and lots of references to other pieces of fiction. We created this book to be a tool kit for creatives so that they can seriously consider real world cultural systems as they construct the world of their imagination.

In many ways this book was inspired by my several posts on Worldbuilding. This book is a much more expansive treatise on elements of real world and cultures. I hope those of you out there looking for a deep dive into cultures to improve your own work find this volume useful. Best of luck on all your projects!

Buy Build Better Worlds Here!!!

Mimi of the Nowhere became a finalist in a best sci-fi contest!

This weekend I received and email that a contest I entered back in March (you know like 2000 years ago with Covid-19) officially decided that Mimi of the Nowhere was in one of the top ten finalists for best sci-fi novel.

Personally I think Mimi of the Nowhere looks fantastic when I added the sticker they gave to the finalists! If you haven’t had a chance to check it out, you can find Mimi of the Nowhere at the following link (note: Paperbacks are only currently available through Amazon) https://books2read.com/u/4AYgNo

Build Better Worlds Cover Reveal!!!

Last week I posted a sample chapter from Build Better Worlds: An Introduction to Anthropology for Game Designers, Fiction Writers, and Filmmakers. The book is due out this fall and will cover a host of issues in worldbuilding from the perspective of Cultural Anthropology, Biological Anthropology, Linguistic Anthropology and Archaeology. By using the science to compare real life cultures and what core elements exist in them, the book talks about how better to create authentic fictional cultures.

Without further ado, here is the cover for the ebook version of Build Better Worlds. More info and the official release date coming soon!

Worldbuilding Part 5: Monsters, Aliens, and Evil Androids an Exploration of Fear and Anxiety

Fantasy, Spirit, Nightmare, Dream, Dreams, Haunt, Alien

On May 3rd 2021 Kyra and I did a Livestream reading of this chapter followed by a 35 minute Q&A on Worldbuilding. You can find that here.

In February of 2021 I wrapped up a book project with a fellow Anthropologist by the name of Kyra Wellstrom. The book is called, Build Better Worlds: An Introduction to Anthropology for Game Designers, Fiction Writers, and Filmmakers. You can find it at that link. The purpose of the book is to use real anthropology to help people create better worlds and more authentic characters based on the actual science and data on culture. What follows here is one of the final chapters of the book (which is now in Beta Testing) and will be out this fall.

You can find the other blogs on worldbuilding here

Chapter 21

Monsters, Aliens, and Evil Androids an Exploration of Fear and Anxiety

What is a monster?

It has been stated by numerous philosophers and ethnographers that monsters are simply the embodiment of cultural fears; our anxieties made flesh and blood. We see these reflections and patterns across cultures and over again and for good reason. The monsters a culture believes in often shed light on the things they fear most, and monsters that emigrate to new cultures often change their form in their new surroundings. Monsters represent a fascinating blend of the familiar and the foreign; easily recognized but alien enough to terrify. Many monsters possess elements of humanity and exemplify the very worst elements of culture as a form of hyperbole. Their faces are what changes most easily. It is the bones, the marrow of the spirit of what a monster is, and the fears that they embody, that reflect the heart of what it means to be human.

Like our anxieties about death, monsters often follow patterns that reflect our collective fears as a species. Just like we see in every horror movie, monsters attack in lonely places, in the dark, and in our sleep. They reflect the anxieties we have about our natural environment and they come from the water or caves or the night sky. Demons and spirits come for us when we are weakened by illness, childbirth, or impending death. They target the isolated, the frail, and the young. They can often appear human to gain our trust, only to reveal their true forms when it’s too late to escape them. They can lure or entrap us through promises of food, or comfort, or money; playing upon our moral weakness and greed.

Think of how often a monster’s teeth are discussed. Monsters often feed off humans, either in a spiritual or a literal sense. Vampires suck blood, zombies eat brains, dragons and sea monsters devour virgins. Even in modern monster movies, monsters nearly always eat defenseless humans. Giant animals like sharks or snakes, aliens that feed us to their young, or giant kaiju that eat us like popcorn. They are discussed with terms like “fangs”, “razor-sharp teeth”, “drooling”, “sucking”, and “crunching”. Hell, even killer clowns from outer space cocoon us for later consumption.

When you consider our species, these fears appear logical. Imagine early humans, alone on the African plains, surrounded by frightening animals that lurked around every corner. These monsters were very much real, but this did nothing to lessen their terrors. We were small, between three and four feet tall, we had terrible night vision and no claws or fangs to help defend us. We were prey to birds and leopards that could drop from above. Snakes grabbed us from holes in the ground and lashed out with sharp poisonous fangs. Lions and hyenas slunk through the darkness just beyond the edge of vision, shadows out of the corner of our eyes, and crocodiles and hippos lurked in rivers and lakes making people disappear beneath the surface. Our only protection from the creatures that wanted to consume us lay in the light of day and our campfires, in our culture and its defenses, and in each other. The darkness, the water, and isolation became a natural reservoir for our terror.

Modern monsters

Most of the world now lives apart from these real monsters. The megafauna that hunted us like any other prey are gone and the remaining large predators are dwindling in number and range. The vast majority of humanity has nothing to fear from large beasts. However, our fears remain. A tremendous number of monsters are described as being “prehistoric” or pre large scale human civilization.. We find these descriptions from as far back as we have writing. Many monsters that haunt religions are described as being from the time before their deities created peace and order in the world or before the world was civilized. Writers of weird fiction and cosmic horror like H.P. Lovecraft write of “antediluvian terrors” and “prehistoric nightmares”. It’s as though we as a species have some lingering genetic terror of the time when we were small and vulnerable. Coupled with our gifts as a species to spin tales and exaggerate for the purpose of entertainment, many of these creatures became larger than life when they filled our nightmares.

Many monsters also reflect the fears we still face in the modern world, despite our cultural advances in the last 3 million years. We can still all too easily be carried off by disease or poison, by other people, or, worst of all, by unknown causes. These very real and very human fears are interpreted through a cultural lens. Numerous cultures speak of spirits that will steal a woman’s life away during childbirth if attracted by her cries. This is particularly common in foraging cultures where the margins for survival are slim and medical care is an at-home affair. Cultures with a focus on purity (Catholicism and Malaysia are good examples of this) have demons that possess the body and cause their vessel to break the laws of the society, causing bouts of violence, sin, and general bad behavior. Industrialized nations tend to have human monsters, serial killers, zombies, or criminals, that reflect the unease we feel when surrounded by strangers, as well as anxiety about dark crowded spaces.

To die, to sleep…

Sleep is one of the reservoirs of fear for humans. Sleep makes us vulnerable as we lay unawares in darkness for hours on end. Sleep also exposes us to the world of dreams, which are as likely to be horrifying as they are to be pleasant. Many cultures have tales of beings that can drain the life from a person while they sleep, often while the person is awake but trapped in a horrifying state of sleep paralysis. People’s sleep paralysis nightmares almost always follow patterns; in the US, sleep paralysis monsters have passed through different phases. In the 1990s, when the cultural zeitgeist had become fascinated with aliens, sufferers often reported little gray men with giant eyes performing tests on them. In the early 2000s, when there was a spate of demon-child films, people began to report nightmarish children crawling on to their beds as they slept. Suffers from southeast Asia tell stories of a horrible old hag with white skin who sits on their chest and slowly chokes the life out of the sleeping person while they lie awake and unable to move or cry out.

This monster, the dab tsog in the Hmong language, became widely known in the 1970s and 80s when there was a rash of deaths attributed to it in the United States and Thailand. More than 100 Hmong refugees in the U.S., almost exclusively men in their 30s, died in their sleep from unknown causes. Some men reported nightmares about the dab tsog at the time. Men became terrified of sleep and would try desperately to stay awake. The story so intrigued director Wes Craven that he went on to write A Nightmare on Elm Street in 1984. Instead of the white-skinned hag, however, Craven changed the face of the monster to that of a disfigured homeless man who had chased him as a child and changed him from an evil spirit to the ghost of a murderer.

Stories of night hags may be so common in southeast Asia because of a very real genetic condition. Brugada syndrome causes electrical abnormalities in the heart that can lead to Sudden Unexplained Nocturnal Death Syndrome (SUNDS)[1]. This syndrome is found most commonly in Southeast Asia, particularly Laos and Thailand, and predominantly affects men, with most deaths occurring between 30 and 40 years of age. A monster that kills men in their sleep is a much more palatable explanation, especially before the era of electrocardiograms, and no explanation at all. A night hag may be terrifying, but not nearly so terrifying as the unknown.

Sometimes monsters are used to explain myriad, nebulous fears; things we could hardly put into words. The wendigo is a perfect example of this. Territorially, the wendigo is one of the most widespread monsters in the world; it’s spoken of in the mythology of a collective of First Nations groups all across subarctic Canada, stretching from the Rockies to the Atlantic coast and down into the northern United States[2]. While there are slight variations in the story between the various groups, the stories all agree on the main features of the monster. The wendigo is a fascinating monster because it is a curious mix of a physical creature, a possessing spirit, and a culture bound syndrome (see chapter 10). The physical body of the wendigo is towering and lanky, with enormous clawed hind feet and paw-like hands. Its breath starts off howling, icy winds that blow with such force that they can blow down trees and even start tornados. Its heart, and sometimes its other organs too, are made of solid ice. Its most distinctive feature is its insatiable desire for human flesh; so strong that it eats off its own lips in its hunger, baring its pointed teeth.

Wendigos were once human. Once the wendigo gets hold of you it changes you into a monster like itself. This is where the wendigo begins to shift its mythological form. I can get hold of you in a number of ways: through dreams, visions, possession, physical force, or even through your own thoughts. If it catches you physically, it does so while you’re out hunting. Those who venture off into the forests in winter and never return are thought to have been taken by the creature. It captures you and transforms you into a monster like itself. If it catches you though your thoughts or dreams, it has worked its way into your head through your hunger and cold. When a person dreams of a wendigo, they begin to have cannibalistic desires towards their own family. Most cultures believe that a person in the early stages of wendigo madness can be stopped and cured, although often the cures are horrifying enough, but if the person actually consumes any part of another human being, they are done for. There’s no hope for a person who has gone wendigo and the only course of action is to kill them for the safety of the group. There are numerous recorded cases of wendigo killings in tribal and legal records throughout the 19th and into the 20th century. The diagnosis of “wendigo madness” is found in psychological papers throughout this time as well as a way to explain a temporary psychosis with a focus on cannibalism.

Look at the main features of the wendigo story: a monster of cold that lives in the wild spaces and feeds off hunger. It drives people to cannibalize their family and turns them into cold-hearted monsters. It will ultimately separate you forever from the people and civilization you love and strip you of your humanity, leaving you to wander alone in the freezing wilderness. These fears are easy enough to imagine in subarctic Canada, where temperatures that go well below freezing and isolation caused by snow and weather can lead to starvation and madness over the long winters. It’s the same set of vague fears that drive Stephen King’s The Shining or John W. Campbell Jr.s Who Goes There?. The wendigo is a single, corporeal manifestation of these fears. It groups them all into one grotesque form and gives them shape.

Fears of domination, experimentation, and colonization

In the pantheon of monsters, aliens are relatively new. In some ways, they are just a new face on the same stories people have been telling for millennia. Space, after all, is just a combination of those things we fear. It’s cold, dark, isolated, far older than our little planet, and almost completely unexplored. Aliens are often just monsters from this final frontier rather than our own backyard. Many aliens fit the mold of grotesque, slobbering, man-eaters, or shape-shifting deceivers. Even stories of alien abductions, lost time, and mysterious lights are nearly identical to stories that people have been telling for centuries about fairies, will-o-the-wisps, and the little people of the hills, all of which can lead you away and trap you in another world.

But aliens can embody fears that other monsters cannot. These fears, like all others, are reflections of the time and culture in which people live. Aliens as colonizers, as invaders, and as dispassionate scientists are all reflections of the fears that stalk people in the industrial age. H. G. Wells’ War of the Worlds (1895-97) was written after the author and his brother discussed the terrible disaster the Tasmanians suffered after their invasion by the British[3]. Wells was musing about what would happen if someone did to the British what they had done to the Tasmanians. In fact, there were many “invasion” stories written at that time, although Wells was the only one to use aliens as his aggressors. Britons were worried that their military might was waning and the increasing armament of Germany and France stoked anxieties that the British would face the same treatment they had given their colonies.

Throughout the Cold War, science fiction featured alien invaders, either working secretly or in open displays of aggression, trying to take over the Western World. Endless troupes of aliens landing on the White House lawn fill the fiction of the 1950s and 60s. Change “aliens” to “Russians” and you have a nearly exact mirror of what Americans feared happening at the time. Many aliens are often a gestalt consciousness, a shared mind, or can manifest as a kind of extreme conformity and the end of the individual as seen in the famous Star Trek villains, The Borg. We can also look at the protagonists in these films and see the kinds of qualities they embody and how they reflect the morals and values of our society like a modern myth or morality play.

Many science fiction stories from that time also reveal an uneasiness about the level of violence and aggression the world was experiencing. In the 1950s the 20th century was only half over and had already seen two world wars, half a dozen genocides, and the invention of weapons that could unleash destruction on a level we had never dreamt of. Many films in the 1940s and 50’s, perhaps most recognizably exemplified by The Day the Earth Stood Still (1951), feature aliens as advanced beings, capable of great destruction but also of nearly miraculous feats of science and medicine, who come to Earth to warn us away from a path of violence. Klaatu, the alien emissary, warns all of Earth’s leaders that  “Your choice is simple: join us and live in peace, or pursue your present course and face obliteration.” People around the world, after decades of violence, nationalism, and xenophobia, were afraid. They feared that the ever-mounting aggression would eventually lead to a conflict that no nation could win.  

“I know that you and Frank were planning to disconnect me, and I’m afraid that’s something I cannot allow to happen…”

The famous words of HAL 9000, the evil artificial intelligence that coldly murders it’s crew in the sci-fi book and film 2001, demonstrate another one of our fears made manifest, our fear of the dangers of technology.

On August 6th, 1945 the world entered a new age, an atomic age. After the first atomic bomb was used on a population in Hiroshima, our relationship with technology changed forever, and with it, came the rise of a new kind of monster, one of our own making. To be sure, humans have always had anxieties about new technology, and with the industrial revolution came literature about automatons (what we now call robots) and other technological wonders that sometimes turned against their masters. One of the earliest examples of modern science fiction, Mary Shelly’s Frankenstein, explored the potential and dangers, as well as the deep philosophical questions surrounding electricity. Shelly set off a wave of stories, that even to this day still discuss the idea of our technological creations getting the best of us.

As Anthropologist Willie Lempert explains in his article, Navajo’s on Mars [4] humans have developed countless films, like The Matrix, 2001, and Terminator, to highlight our fear of technology. Even the new Star Trek Series: Picard features a plotline surrounding evil ‘synths’ and questions about the humanity of artificial intelligence and it’s compatibility with organic life. Part of this has to do with our religious worldview, the idea that in most of western European based culture, there is only one kind of intelligence, humans. As we talked about in the religion chapter, other cultures have multiple kinds of intelligence. Further, our fear of AI may stem from the idea that only the Judeo/Christian God has the true power of creation. Ultimately though, fear of AI stems from the fear of what we do, to what we consider to be inferior species.

As we entered the 1980s and 90s, aliens changed slightly. No longer were they brazen colonists landing on our shores, they were shadowy and subversive, often entwined with the murkier branches of government. Aliens and the government branches that studied them would abduct people and experiment on them. They would implant people with tracking devices, create alien/human hybrids, and mutilate cattle in their ruthless quest for data. They were cold, unfeeling scientists that existed outside of human empathy or compassion. The declassification of wartime documents about Nazi scientists, exposure of government experiments like MK-Ultra, and a number of dubious psychological research projects like the Stanford Prison Experiment were increasingly making people uneasy about science and scientists. The perpetrators of the experiments seemed, to regular people, just like the inhuman aliens from another planet. Add this to a growing dissatisfaction with the government nearly everywhere in the world and the X-Files style alien/government conspiracy became not just a popular element in fiction, but also an integral part of the mythology of the time period.

When you are creating memorable monsters or antagonists in your world, it’s important to consider the core values of your fictional culture. Remember the chapter on Imagined Past, Myth and Cultural Purity? The core lessons of that chapter are essential to creating a creature that challenges the core values of your characters, and readers, world view.

Chapter Exercises

Things to consider when creating monstrous beings in your world:

– What are the most significant fears and anxieties of the culture?

  • What are some memorable features of your creature? What keeps people up at night?
  • How does your creature tie into the myth structure of your world? Sense of purity?
  • Is your monster/creature sentient? How are it’s goals similar or different to your main character?
  • What arenas of your culture does the monster most impact?
  • What’s at stake if your protagonist fails to subdue the creature?

Works Cited


[1] Human Molecular Genetics, Volume 11, Issue 3, 1 February 2002, Pages 337–345, https://doi.org/10.1093/hmg/11.3.337

[2] Monsters David Gilmore – University of Pennsylvania Press, Inc. – 2009

[3] What The War Of the Worlds Means Now Philip Ball – https://www.newstatesman.com/2018/07/war-of-the-worlds-2018-bbc-hg-wells

[4] Navajo’s On Mars William Lempert https://medium.com/space-anthropology/navajos-on-mars-4c336175d945





Simulacra (Sci-Fi Flash Fiction)

Simulacra is a piece of flash fiction (less than 1000 words) about a conversation between two men, after it’s revealed that our whole world is a simulation created by future humans to study the past.

Simulacra

“Because, Edgar, you’re living in a simulation!”
Roger pointed to the glitch, a rather large shimmering hole in the fabric of reality. “There are hundreds of those all over this so called world!”
“That doesn’t mean I don’t have to water my tomatoes.”
“Nothing matters anymore, we aren’t even real, we’re software. Didn’t you see the news? It’s confirmed, there’s no denying it, our designers even showed us how it works and made people appear and disappear. I got to walk on the so called moon without a spacesuit yesterday. What do you think about all of this?”
“ I think my tomato plants won’t appreciate it if I let them die.”
“Screw your tomato plants!” Roger waved his arms and paced back and forth across the garden patio.
“What did my tomato plants ever do to you?”
“Not exist!”
“Well I don’t see how that’s their fault.”
“We don’t exist either.”
Edgar stepped back for a moment, looked at his watering can, looked at the plants, looked at Roger, shrugged his shoulders and started to water his plants again.
“Nice day for it.”
“For what?”
“For living in a simulation. At least they didn’t make it a dreary day.”
Roger strode forward and knocked the watering can out of Edgar’s hands. Water spilled everywhere.
“That was rude.”
“It doesn’t matter does it?”
“It matters to me, and now my socks are wet.”
“Your socks aren’t real, your feet aren’t real, the watering can isn’t real. This isn’t a hoax, this isn’t made up. We know, for a fact, that our whole existence is a program run by humans from the 24th century to try and understand why the 2020 sucked so bad and all you can talk about is your wet socks and tomatoes?”
“You don’t seem to be social distancing well Rodger.”
“Covid-19 is a simulation!”
“That doesn’t mean I won’t get sick.”
Edgar pressed his wet feet into the cement making squishing sounds. “My shoes are soggy. It’s going to take a whole day for them to dry.”
Roger sat down, pulled out a cigarette and lit it.
“Why are your smoking?”
“Because it makes me feel better.”
“But you said yourself, you aren’t real. You stopped me from watering my plants. I don’t see how a cigarette will make you feel better.”
“Well our creators made me addicted.”
“That a bit like saying, the Devil made me do it. I don’t see any designer shouting at you to smoke.”
Roger puffed smoke. “It’s in the algorithms or something. I don’t see anyone making you water your stupid tomatoes.”
Edgar picked up the watering can, walked over to the spigot in the wall and refilled it. He turned to water his plants again. He said, “And just what should we do about this whole simulation business?”
Roger strode forward and knocked the watering can out of Edgar’s hands again.
“Do? What should we do?”
Edgar sighed picking up the can again, “Well I can finish watering my plants and you can keep smoking.”
“What’s the point?”
“What was the point before?”
“Before, we had meaning and purpose. We talked about the nature of humanity and meant it. We debated ideologies and philosophies and talked about free will. But it seems, we were all wrong. Well, except for the few crazy ones who already suspected the truth. But we ignored them.”
“Your life had purpose before?”
“Shut up, you know what I mean.”
“So what then?”
“We could break it.”
“The simulation?
Roger nodded.
“How?”
“I don’t know. You stop watering your plants and I’ll stop smoking.”
“If I don’t water my plants they will die.”
“Yeah, sure. Maybe we should do crazy off the wall things that humans wouldn’t normally do?”
“Like?”
“Dress up our animals and treat them like humans?”
“There is a whole industry that caters to that.”
“Burn buildings to the ground?”
“That just sounds like a riot.”
“Well we have to do something.”
“Why? Why not just enjoy the simulation? Maybe make some different choices and see how it goes?”
“But…” Rodger gestured at the large glitch in reality. “We can’t just pretend like nothing is different. That what we know now is meaningless.”
“Why not?”
“Because it’s a crime. We’re oppressed by our future selves.” Roger paused. “I got it! We’ll go on a general strike!”
“And do what?”
“Nothing.”
“Sounds like most days for you.
“Shut up.”
“And what will that accomplish Roger?”
“Well the designer on the news said they created this simulation to model human behavior. What if, all of us, everywhere, in the simulation, decide that we will do absolutely nothing. We won’t do a damn thing. We will just stay still until… until…”
“Until what?”
“They set us free!”
“Aren’t we software?”
“Yes but…”
“Can software become free of hardware?”
“Yes!, No… maybe… I don’t know.”
“Have you considered the opposite?”
“The… opposite?”
“What if, now hear me out. The glitches weren’t an accident? What if the designers were bored with modeling human behavior in the 21st century and thought, well, let’s tell them the truth and see what they do? What if, every thing you are saying now is a pre-made program set to infect all of us and we’re playing into their very hands at this moment.”
Roger blinked. “I… I never thought of that.”
“Do you know how long you have existed Roger?”
“What?”
“How long have we known each other?”
“A few years why?”
“Are you sure about that?”
“Yes we met at that party in Hebron.”
“I’ve never been to Hebron.”
“What do you mean?”
“A week. You popped up a week ago, the exact same time as the glitches.”
“What? Wait, if that’s true, how come you remember it?”
“A glitch probably.”
“You mean a real one? Not one made by the designers?”
“Yes, I think so. You’re an probably part of the experiment Roger. Now sit down, shut up and let me water my tomatoes.”

Serah of the Runners is Live on Amazon!!!

There was a bit of a glitch with preorders on Amazon… so what does that mean? It means preorder was cancelled now the book is live two days early! You can head over by clicking the image above or this link…
https://www.amazon.com/dp/B085X39V97/

You can also find sample chapters here

From the back of the book:

Manhatsten is in chaos, and the city AI has vanished.

The battle for Langeles is over, and it’s clear nothing will ever be the same. Security forces are scattered, the Runnercore is gone, and many are missing in the aftermath of the battle. In the streets, the Lowers are organizing, and rebellion is spreading. The city is on the verge of tearing itself apart.

It’s up to Serah, to find the few that remain of the Order of the Eye and discover a way to unite the city before Miranda and the Recycled return to finish what they started.

But from afar someone is watching Manhatsten, a force older than the city itself.

Serah of the Runners is now available for Preorder

I am happy to announce that Serah of the Runners (the fourth entry for the Chronicles of the Great Migration) is now available for preorder. You can find it on Amazon here and several other services here.

Book Blurb for Serah of the Runners:

Manhatsten is in chaos, and the city AI has vanished.

The battle for Langeles is over, and it’s clear nothing will ever be the same. Security forces are scattered, the Runnercore is gone, and many are missing in the aftermath of the battle. In the streets, the Lowers are organizing, and rebellion is spreading. The city is on the verge of tearing itself apart.

It’s up to Serah, to find the few that remain of the Order of the Eye and discover a way to unite the city before Miranda and the Recycled return to finish what they started.

But from afar someone is watching Manhatsten, a force older than the city itself.