The Dialectic & Praxis: Diaprax and the End of the Ages
by Dean Gotcher deangotcher@gmail.com
The Institution for Authority Research website.

© Institution For Authority Research, Dean Gotcher 1996-2015

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DIAPRAXED HUMILITY

True evaluation never takes place as it does in hard sciences. This is why, even when they recognize the pattern of failure coming from their process, they refuse to recognize the error of their way. They are possessed by the sense that they are able to understand where they are, that they have all things in control, and therefore must deny that they cannot get out of the process on their own. Pride prevents them from admitting it and asking for help from the only one who can help, a "lower order," facts-based, traditional-minded person who believes in higher authority—God. True humility is not a trait of "intellectuals." They only diaprax humility to satisfy their egos. They only seek self exaltation (Self Actualization).

Because those under the influence of diaprax reflect the self-exalting, "I will," attitude of Lucifer (Isaiah 14:12-16) and not the self-humbling, "Thy will," attitude of Jesus Christ (Mark 14:36), any act of humility from them is only self-serving. Their rebellion against the authority of God and His Word prevent them from expressing or experiencing true humility, even when they attempt to express it in connection with their intent of satisfying the personal-social needs of others (read Matthew 7:21-23 and Luke 13:24-28 in relation with Matthew 25:31-46). "Humble yourself under the mighty hand of God, and he will exalt you at the proper time" (I Peter 5:6).

When friends come back from three-day retreats of TQM, OBE, STW training they often respond as described above. When you confront them with questions that demand facts, they demonstrate much discomfort, and become evasive. They may even disassociate from you if you persist. They are in grave danger, and they do not know it and will most likely refuse to recognize it or even admit it. If enough people in leadership positions go to these meetings, you, your family, and your community are in grave danger. No one should participate in diaprax. To do so is to risk everything one believes in.

DIAPRAX AND REASONING

The final phase of the process, SYNTHESIS, consists of a singular intent of uniting facts and feelings for the sake of world peace—cosmic oneness. This is done to alleviate the differences found in life regarding believed facts that get in the way of human relationships, such as the felt need to be accepted by others. As one proceeds through diaprax, it is the objective of the process, to make meaning out of life. Because facts and feelings conflict in life, then reasoning is seen as the only means whereby harmony or peace can be achieved. Although those who push this method of reasoning call it "scientific," it is only scientific in structure when applied to nature or hard science. When applied to socio-psychology it becomes "soft" science or so-called science.

Behavior has never been accurately categorized, despite all the attempts to do so. Therefore socio-psychologists have taken it upon themselves to use a method they see applied in the real sciences, and apply it on mankind. The logical deduction is that they have classified man as material. Since he is more, the process is inadequate as a tool of evaluation. One must realize first of all, that the "scientific" process of diaprax is nothing more than a fraudulent means to redefine mankind as nothing more than a cosmic beast. With that as its goal, this process, as it is being applied, will turn man into just that—beasts. Except in this case it will be a thinking beast who can justify the means it uses to satisfy its personal-social relationship needs in its cosmic-bound enclosure.

Those who succumb to diaprax end up worshiping their ability to reason their way out of personal accountability because, in their mind, they can "rationally" blame anyone in an authority position for any or all of their personal troubles and failures. They worship equality of opportunity because, in the mind, they feel they can be anybody (God) when they really cannot (virtual reality). They worship social class because, in the mind, they can justify their accusation of anyone (God) who gets in their way as being an oppressor. And they worship social mobility because, in the mind, they believe that they are the way, the truth, and the life (God). They worship their own wisdom, their Gnostic matriarch Sophia, their mother earth, because in their minds, they believe that America and the rest of the world might turn to the authority of God and His Word for the answers to life, if they do not do something about it first. This reasoning is diaprax; this is the spirit of Antichrist.

This is all about the fear of alienation, man's resentment toward the one in authority who causes it. When one fears alienation with man, God will always become the object of resentment. This is due to our resentment toward those things (God's law, His demand for faith and obedience, and His unchanging position on sin) which get in the way of relationship building with those we like or want to get to know, who hold an obverse point of view.

When alienation with God is removed in Christ, one receives His Spirit of power, love, and a sound mind. At the time one's alienation with God is resolved, his alienation with the world begins. One must choose between God or man. There is no other choice. When human relationship building becomes the center piece of any ministry, that ministry is no longer serving God.

DIAPRAX IN SESSION
(refer to chart inside of back cover)

Using the dialectic process with its THESIS, ANTITHESIS, SYNTHESIS, phases and their three sub-phases (nine phases in all), we can follow the series of questions that are used to produce the diaprax, New Age, cosmic-bound mind.

THESIS

Phase one: THE THESIS INTERROGATION. "Why do you feel the way you do?"

THESIS—thesis

Sub-phase one: POSITION STATEMENT. The beginning of the "interrogation" process. The change agent becoming aware of your position regarding a social issue.

"What do you think about...?" (Cognitive)
"How do you feel about...?" (Affective)

After the facilitator gives a brief "friendly" introduction and engages the members of the group in some "warm" and "casual" dialogue he begins the process of "interrogating" with "drawing out" type questions. When a facilitator says to you, "Don't worry about what you might say. This is just an exercise, so just open up and participate. No one is here to hurt you, we are all here to help one another. This exercise is not being recorded." Do not believe them. It is being recorded. Someone somewhere is keeping notes on you. Information on your behavior is being recorded by a selected recorder, whether you know it or not. Your behavior is being kept track of, if not on tape, at least in notes or in someone's head, to be written down later. In a separate change agent or group leadership meeting this information will be used to analyze your behavior in the group exercise. In a diaprax society everyone is always being analyzed, even the facilitator.

THESIS—antithesis

Sub-phase two: DEFINING YOUR POSITION. The change agent begins with questions such as:

"Could you explain that further?"
"What do you mean by...?"

Using a controlled environment to develop group interest on a social issue, the facilitator must first develop connection with each individual. He does this by first asking each individual to more clearly define their terms so he can better understand their position. He uses this phase to activate the desire for respect each individual desires from the facilitator as well a the respect desired from fellow peers regarding their position. Once this happens one's position is in jeopardy.

THESIS—synthesis

Sub-phase three: REALIZATION OF SELF and "INDIVIDUAL RIGHTS." The beginning of the "I have my rights" attitude. Liberation from those those who establish socially restraining rules, who limit equality of opportunity. The oppressed-oppressor syndrome is now being developed.

"How do you think you arrived at that view?"
"Why do you think you feel that way?"

This is the sub-phase where the individual realizes the source for his discomfort when he desires to be a part of a new group of people. That discomfort being the fear of rejection by the new group if he does not adequately justify the restraints and rules placed upon him by parents, laws, God, etc. The purpose of diaprax is to encourage him to "think for himself" to realize that he has the right to question rules or standards that stand in the way of new social experiences.

ANTITHESIS

Phase two: THE ENVIRONMENT FOR GROUP RELATIONSHIP BUILDING. "Have you considered the alternatives?"

ANTITHESIS—thesis

Sub-phase four: NEGATION OF THE NEGATIONS. The change agent must begin the process of group-think or relationship building with questions that help free the participants so they can experience change and diversity among themselves. This is done with questions such as:

"How might this be approached in another way?"
"What are the alternatives to your position?"

Every participant must feel it their "right" to say NO to all the "cannot," "must not," "will not" commands or standards established by parents, God, or prior experience. For everyone to feel free enough to participate in the experience of group life and be willing to experience "diversity in unity" learning to "agree to disagree" for the sake of social harmony, they must be willing to set aside any rule that might restrict or restrain dialogue. The Ten Commandments will definitely be redefined (humanized) or left out because they are intolerant of diaprax—unrighteous human behavior.

ANTITHESIS—antithesis

Sub-phase five: CONFLICT. The analysis of the consequences of alternatives begins with questions such as:

"What might be the result if...?"
"What effect might that have upon...?"
"What are the consequences?

Conflict is the result of definition and redefinition taking place within and between each individual and the group while attempting to maintain respect in the eyes of the group and enhance group cohesion. The quest for developing the common ground necessary for group consensus keeps all participants moving forward in this time of cognitive dissonance, where differing opinions or beliefs are shared and participated in by everyone, while overcoming the residue of conviction for having questioned the original position. Cope therefore becomes a word central to the life process of each individual as he or she sets out to satisfy personal needs while at the same time serving social needs. This is the heart of the personal-social relationship needs dependence phase of diaprax.

ANTITHESIS—synthesis

Sub-phase six: MEDIATION or CONFLICT RESOLUTION. A sub-phase closely following from sub-phase five with questions such as:

"Which is best, right, most desirable, or most functional?"
"Why?"

Developing mediation or conflict-resolution skills is the reason for this whole exercise in "group dynamics." Therefore absolutes must be sacrificed for the

sake of social harmony. According to diaprax, the only absolute is change, the only thing relative is truth. This is where the paradigm shift of the New Age really kicks in because there is no "going back to basics" in this process, that means no going back to parents' or God's preset standards regarding right and wrong.

Phase three—SYNTHESIS: "LIFE-LONG LEARNING." Becoming a life-long change agent.

SYNTHESIS—thesis

Sub-phase seven: DETERMINATION TO CONTINUE DIAPRAX. Each group-think individual now sets out to help bring others into the group-think process. By drawing others in the diaprax environment they are able to help them become aware of their own personal-social relationship needs. Group-think individuals, at this sub-phase are able to help facilitate the process with questions such as:

"What do you think about...?"
"How do you feel about...?"
At this sub-phase the "group-think" or "transformation-minded" individual is determined to activate the process of diaprax upon other individuals or groups who "still have" a "traditional" or "transitional" mindset. They are determined to produce more higher-order thinkers for the cause of world harmony and peace. Remedation has resulted in the habitualization of the process.

SYNTHESIS—antithesis

Sub-phase eight: NECESSITATION. For everyone to develop a "low intolerance to ambiguity" and adapt to a life lived in the "gray zone," all for the sake of society, they must learn to accept chaos, change, and coping with stress as a way of life.

The individual change agent, convinced of the necessity for change, now believes it is necessary for everyone to learn to cope with stress in an environment of chaos. Because the "transition" phase requires group conflict, if individual respect is to be maintained and group cohesion is to be developed, then it will be necessary for everyone to learn to cope with the chaos of change.