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The book starts well with a broad overview of the benefits of the A.T., but degenerates into what feels like a criticism of other (competitive?) systems such as meditation or Hatha Yoga.
There is a good book to be written on this subject, but A.T. is not of itself a spiritual technique. It is needs to be closely allied with a genuine doctrinal system for that. This book seems to confuse that which might remove blockages with that which feeds our growth.
Speaking from my own experience - the slow process of re-learning how to use my body using the fundamental principles discovered by F.M. Alexander continues to facilitate my own personal growth in the spheres of body, mind and spirit - and McGowan's book is important for anyone who is undertaking training to be a teacher purely because it addresses the technique from a wider spiritual perspective rather than from the usual "health / self improvement" angle that most secondary "introductory" texts provide.
Each chapter which touches on key Alexander Technique teachings/ discoveries - whether it be the power of habit , the crucial place that inhibition and direction play in freeing us from harmful misuse or the importance of breathing and the need for accurate sensory appreciation - is un-obtrusively underpinned by McGowan's belief in mentalism - and the final chapter and the epilogue provide further information about the philosophy and work of Paul Brunton.
The chapters about Meditation and Hatha Yoga are not criticisms - the balanced and pragmatic suggestions offered to ensure that the body is treated with respect and the plea not to relegate it to an inferior position in the search for higher states of mind and spirit have the mark of personal experience - McGowan, as an experienced teacher of Alexander Technique, is not interested in defamation of any other spiritual path. And it is only the careless reader who might think him so.
Recommended for the seeker with an open mind with the patience to return to a text that discusses difficult ideas - definitely not for inveterate "end-gainers"!
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The book's premise is straightforward: Jesus Christ is both Creator and King, and therefore all of life, both private and public, is subject to the author's interpretation. That is, the authors are pretending to be god. The implications of this should be obvious, but alas are not: today 1/2 of the U.S. Senate would sleep soundly at if the reigns of goverment were turned over to Pat Robertson- or, e.g., if John Ashcroft were to become attorney general.
Every ideology is inherently hubris, since it inevitably makes assumptions concerning creation and the nature of reality and the source and meaning of right and wrong.
Hopefully Americans will learn of the diabolical nature of these Reconstructionist theocrats before it's too late.
The book's premise is straightforward: Jesus Christ is both Creator and King, and therefore all of life, both private and public, is subject to His rule. The implications of this should be obvious, but alas are not: modern society becomes hysterical at the very thought of anything which might, in modern terms, "mix politics with religion." Of course this hysteria is nonsense. Every ideology is inherently religious, since it inevitably makes assumptions concerning creation and the nature of reality and the source and meaning of right and wrong. But the Christian religion and its trappings are out of vogue in this century, while the cults of the all-powerful state and the relativistic individual reign supreme, and it should surprise no one that the acolytes of the modern polytheism should seek to silence the ancient monotheism at every opportunity.
So just what are the implications of a consistently Christian political theory? Perhaps it is best first to understand what the implications are not. While the authors call for a Constitutional amendment recognizing Jesus Christ as Lord and as the Source of its life, liberty and law -- much the same as almost every other Western nation has -- they emphatically do not call for what moderns refer to as a "theocracy". "Theocracy," which is to say, rule by God, already exists: Christ's kingdom is "not of this world", and He rules the affairs of men no matter what they do or say. Rather, the authors believe a consistently Biblical social theory requires a separation of church and state, that the two institutions, along with the family, are ordained by God and meant to operate in very different spheres. They do not call for the submission of government to the church, or any earthly clergy: what they want is conformity of civil life, and indeed of civilization, to the teachings of Christ.
In practice, this means that the authors do not favor a change in the form of American government; they favor a change in its character and beliefs. It is an ideological and spiritual revolution they seek, not a revolution of the modern sort, and it is entirely based on principles familiar. The authors stake the claim of Jesus Christ's rights as King, but do not call for an Earthly king to rule in His stead; instead, they call for repentance and conversion on the part of those who do rule on Earth -- the electorate -- and for the election of leaders who will faithfully discharge their Constitutional duties not as faithful humanists or faithful Marxists but as faithful Christians.
And what does leadership as a faithful Christian mean, aside from not committing adultery, not breaking campaign promises, and not selling secrets to the Chinese? Well, actually, it means a change in worldviews, just as did the shift from the old order to New Deal statism in the 1930s. The authors take time to explore the Christian foundations of liberty in the modern world, noting correctly that of all the ideologies in history, only Christianity produced modern political and economic freedom. They detail the depravity which results (and which has resulted) from an abandonment of absolute right and wrong, and show why no adequate legal standard -- and certainly no truly free one -- can be built apart from the standard of Scripture. They trace the free market's roots in Biblical law and show why government must be both very small and very unintrusive. They offer a completely new paradigm for education, and call for reason over "sentimentalism." In short, they address, and address well, most of the vital issues of the day.
One cannot come away from Explicitly Christian Politics without a deepened realization of the religious nature of the "isms" of our time and the abysmally bad politics that flows from them; likewise, one cannot read this volume without an appreciation for the fact that these Christians have devised a better model. Quibble with the details all you like: Explicitly Christian Politics is nothing short of the rebirth of a vital Christian social theory, far beyond the "me-too" pluralism of the Christian Right to date. There's something special here. it is very clearly not going away.
Copyright: Rod D. Martin, 8 May 1998.
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The scientific research and family genealogical history that made this book possible are fascinating to read about. This is a thoroughly riveting book.