From the Glorious Revolution to the Climatological Revolution
Perhaps you are already acquainted with those patterns. Perhaps you are not.
The history of biases against the reasonable sharing of power also reveals several interesting patterns.
The world before the Glorious Revolution was one of wars, famines and diseases. The world after it was one of wars, famines, diseases, revolutions, reforms and empires.
You may believe there is nothing glorious about an unsettled world. That is understandable.
Every monarch is an accidental one, unless elected to the position.
Every oligarch is an opportunist.
Most people who seek election are deluded about their own abilities. They are opportunists too. They may even believe they are ordained by a deity to achieve positions of political leadership.
What political rights do you possess and how did you acquire them?
How do you define a political right and distinguish it from any non-political rights you may think you possess?
What do you believe to be the most interesting patterns in history?
What caused the Glorious Revolution?
What is causing the Climatological Revolution?
What causes rioting?
What causes taxation?
What causes flowers to bloom?
What causes home furnishings to fade?
What causes governments to fail?
What causes children to complain of hunger?
What causes illness?
What is your preferred narrative of history, including your own history, and why?
If this is your first experience of the Revolutionary Climatological Needlepoint Committee, welcome.
How much of your understanding of history is based on your experiences of fiction, and how do you know?
How much of your understanding of religion is based on your experiences of fiction, and how do you know?
How much of your understanding of nature is based on your experiences of fiction, and how do you know?
Perhaps you are having difficulty interpreting those questions, particularly in terms of understanding.
How do you know you understand anything well enough for it to inform your decision-making appropriately?
Fact includes the fact that many people mistake fiction for fact and fact for fiction.
How much of your understanding of law is based on your experiences of fiction, and how do you know?
How much of your understanding of art is based on your experiences of fiction, and how do you know?
How much of your understanding of business is based on your experiences of fiction, and how do you know?
How much of your understanding of love is based on your experiences of fiction, and how do you know?
How much of your understanding of humour is based on your experiences of fiction, and how do you know?
Words are used in different ways in different places.
Words are used in different ways by different social groups.
Words are merely symbols of meanings, like painted images.
Feelings reside in living bodies.
Shared meanings can only be assumed, in much the same way as shared feelings.
How does history usually guide your approach to advocacy and activism?
How does fiction usually guide your approach to advocacy and activism?
How does science usually guide your approach to advocacy and activism?
If so, how did you acquire that privilege, and when?
The Revolutionary Climatological Needlepoint Committee acquires its policy stances through the suitably informed reports of the Proper Policy Institute.
Perhaps you are a member of the Enlightened Society for Future Global History.
If so, how did you acquire that privilege, and when?
The Revolutionary Climatological Needlepoint Committee acquires its preparedness through advisories acquired from the Enlightened Society for Future Global History.
What is your acquaintance with the real world and how did you acquire it, and when?
Perhaps you believe it exclusively exists within your own mind and/or body.
Perhaps you believe the real world exists chronologically.
Perhaps you believe you exist chronologically.
There are many privileges associated with access to the real world.
Indeed, the real world is where the Revolutionary Climatological Needlepoint Committee resides for much of the time.
Who do you currently help, and how, and why do you do so?
What have you preferred to eat and drink over the past few weeks and why, and where did the ingredients originate?
How do you prefer to communicate, and with whom, and for what reasons?
The Revolutionary Climatological Needlepoint Committee has been preparing for the Climatological Revolution for many years now. The members have obviously been learning considerably through their various understandings of previous revolutions.
If so, how did you acquire that privilege, and when, and from whom?
Members of the Revolutionary Climatological Needlepoint Committee have often sought emotional comfort and moral guidance through the Order, particularly whilst feeling impatient or otherwise frustrated.
Yet real democracies are necessary.
How, though, are they likely to arise, with or without premature or belated uprisings?
The Revolutionary Climatological Needlepoint Committee upholds its principles appropriately, especially in terms of timing.
What is your preferred approach to addressing oppression?
All members of the Revolutionary Climatological Needlepoint Committee acknowledge that succeeding with their aims will be difficult and possibly even dangerous. That is why a clear sense of purpose is necessary, particularly in relation to the preventing corruption.
Most politicians either begin their public careers as blatantly corrupt or soon become that way. That is why a revolutionary yet dignified approach to addressing their rudeness, and all other rudeness, is required.
With so much political corruption continuing to cause hypocrisy, hubris and impunity to thrive at the expense of life itself, what are you contributing to the climatological revolution?
With much of mass media continuing to be undoubtedly incompetent as protectors of the public interest, and disgracefully stupid for much of the time, and often unforgivably irresponsible and possibly even dangerous, how are you serving the public interest and encouraging persons in power to account for their own actions, and for their frequent failure to act appropriately?
Disease, despair and disaster are unfortunately still inevitable for much of the world's population, including the non-human parts, with or without extraordinary technological advancements.
Even if you are regarded as a legitimate constitutional monarch, or you are an heir to one, you may wish to sit on a royal prerogative for as long as possible.
If you are regarded as an expert regarding constitutional law, you may wish to encourage outdated legal fictions into perpetuity.
Even so, accurate definitions are likely to be more appropriate if the strength of public sentiment boils up into civil unrest and economic chaos.
For example, the current Prime Minister of Australia apparently feels the urge to act like an absolute monarch, thereby making an absolute mockery of democracy. Most purported parliamentarians in Australia, and elsewhere, are not much better.
Perhaps you are a practitioner of opportunism.
That would be most unfortunate. It may even be disastrous for the world as a whole, in much the same way as ignoring scientific evidence.
The Revolutionary Climatological Needlepoint Committee has long been active mainly in minds rather than in the physical world.
The physical world requires protection from unimproved minds.
Societies and environments require protection from opportunist exploiters, but how?
What can the Revolutionary Climatological Needlepoint Committee do to help?
What can a quality news service do to help?
Perhaps you are a member of the Adelaide Adagia News Ensemble.
If so, how did you acquire that privilege, and the associated responsibilities?
How do you prefer to consider culture in terms of rights, responsibilities, privileges and disadvantages?
If you are already considerably experienced as a patron of necessary
activism, where is the evidence of the support you have provided and the effectiveness of your approach?
How well have you informed yourself about the work of the Revolutionary Climatological Needlepoint Committee, and what have you discovered about yourself and the world through that investigative process?
You may be seeking to be regarded as one of the patrons of the committee and its work. If so, what are you able to offer and why do you wish to do so?
Do you have much knowledge of peace treaties?
Do you have much knowledge of plots, conspiracies and similar plans?
Do you have much knowledge of absolute monarchies and republican kleptocracies?
How do you tell when someone has too much power?
How do you tell when other people have too little power?
Who should have the right to demand taxes be paid to them?
Who should have the right to declare war, or even peace?
What do you know about the history of false accusations?
What do you know about the history of impunity?
Perhaps you do not know the difference between a dissolute political leader and the Dissolution of the Monasteries under Henry VIII of England.
What is your acquaintance with the agenda of the Revolutionary Climatological Needlepoint Committee?
What is your acquaintance with events between the Dissolution of the Monasteries and the Glorious Revolution, all over the world?
What is your acquaintance with events between the Glorious Revolution and the Climatological Revolution?
The Scientific Revolution is often thought to have begun soon after the Dissolution of the Monasteries, with the publication in 1543 of a work by Nicolaus Copernicus called De revolutionibus orbium coelestium.
Yet the Dissolution of the Monasteries did not cause that publication to occur.
Science is about understanding the world accurately in terms of cause and effect. That can be achieved through observation, experiment and the reasonable questioning of assumptions.
Yet science is not enough in itself to help increase accurate understandings in and of the world. Solving difficult problems, especially wicked problems, requires something more.
How do you attempt to prevent arbitrariness?
How do you attempt to prevent superstitious beliefs and otherwise unreasonable ones?
How have you attempted to warn people about magical thinking and other delusions?
What have you discovered about supposititious children and changelings?
Please be aware that accurate records are necessary in many circumstances, primarily in order to ascertain the truth.
Please update your knowledge of circles, cycles, spirals and feedback loops as soon as possible.
How do you prefer to think about safety and security at present, whether as an environmental activist or as a parent or as a conference delegate or as a journalist or as a philanthropist or as an employer?
Perhaps you have been mostly concerned about terrorist plots rather than other political plots since the beginning of this century.
Perhaps you are mostly concerned about the legal and illegal trade in harmful drugs.
Perhaps you are a treated like a political prop or a political problem.
Perhaps your life is regarded as little more than a fictional plot.
Perhaps you, or someone close to you, has been accused of being part of a conspiracy.
What, if anything, do you have in common with Mary of Modena?
Hopefully, you do not have much in common with her silly husband, or his brother, or their father, or grandfather, or son, or grandson.
And the plot thickens, but not necessarily like a Gunpowder Plot or a Rye House Plot or Popish Plot or Monmouth Rebellion or Argyll's Rising or the Jacobite Risings.
Even so, there are rumours of an imminent repeat of the Wars of the Three Kingdoms.
Yet people are dyeing and dying and worrying and struggling and feeling indignant and organising resistance movements.
Although sowing doubt is reasonable whenever evidence is insufficient to claim something is true, when there is no reason to doubt, who benefits?
What is your acquaintance with royal bastards and purportedly legitimate royal offspring?
How do you decide whether any point of view is valid or not?
What does the word valid mean to you, and why?
What does the word invalid mean to you, and why?
Understanding the source of any point of view is important if that point of view is problematic and possibly even dangerous.
Understanding the source of any point of view is also important if that point of view is appears to be a plausible reason for a problem existing, even when evidence is lacking.
A point of view may not be plausible to you yet it may be believed to be true by particular types of people.
How, then, to you place people into categories in relation to their beliefs?
There are likely to be deluded people with a propensity to equate climatology with demonology. They are unlikely to have a reasonable understanding of the concept of validity. They may even believe their own point of view is the basis of all validity.
How do you usually attempt to define the supernatural, particularly in terms of good and evil?
What do you know about the political uses of unreasonable ideas, particularly in terms of abusive practices, including deliberate confusion?
What is your acquaintance with textual criticism and exegesis?
What is your acquaintance with the philosophy of science?
What is your acquaintance with historiography?
Perhaps you define apostolic succession in terms of superstition.
Perhaps you define many habitual practices and/or fashionable ones in terms of superstition.
The Revolutionary Climatological Needlepoint Committee expects all its members and supporters to be appropriately prepared for all sorts of events, including weather events and political events.
While dressing appropriately when addressing weather-related problems may be quite easy for you at present, at least from your own point of view, what do you believe it means to dress appropriately when addressing political problems?
Whatever you believe to be true may be believed to be untrue by other people.
How do you assess the reasoning behind a stated point of view, including the political reasoning?
How do you identify and assess unstated points of view?
What have you discovered about, and through, Renaissance humanism?
What have you discovered about, and through, social contract theory?
How do you know you have been paying attention properly to differing interpretations of ideas and situations?
How do you compare the Scottish Reformation with the English Reformation?
How do you distinguish between writings intended to inform and writings intended to flatter?
Perhaps you are incapable of understanding the flax of the matter.
How do you assess the value of a document or painting or explanation or description or item of clothing or a building or a person or a garden or forest or river or sea?
How do you distinguish between literal and figurative language?
Do you usually do so in relation to the market price of fish?
Do you usually define any revolution in terms of the market price of foods and other resources?
Do you often wonder why prices tend to defy logic, and even ethics?
Do you often wonder why taxes tend to defy logic and/or ethics?
What, then, is the current status of democracy and the revolution?
What does sovereignty mean when a market runs a state?
Perhaps you regard all difficult questions as rhetorical questions.
Why do journalists fail to ask difficult questions of politicians, and of the rulers of the bond markets?
Who, in fact, runs the bond market, and why do they have so much power?
How do you compare the bond market with the stock market and the foreign exchange market and commodities markets and the money market and the cash/spot market and the inter-bank lending market and the cryptocurrency market and the derivatives market and the reinsurance market and the real estate market and overly powerful supermarket chains and capital markets and futures markets?
Who legitimately has the right to make laws?
Who legitimately has the right to make wars?
Who legitimately has the right to demand the payment of a tax or fine or any other forfeit?
Perhaps you do not think Catherine of Braganza had much in common with Anne of Denmark or Adelaide of Saxe-Meiningen or Anne Hyde or Mary of Modena or Henrietta Maria, or even Mary Queen of Scots or Catherine Parr.
Dowries have been part of the financial market for many centuries, and the political market.
What do you know about diplomatic alliances and their connection with trade wars?
Who are your allies, and how do you know?
What experience have you already had in negotiating political alliances?
What have you been learning from history about that process?
How do you know you are preparing properly for COP26 through climate courtesy credentials?
What have you been learning from the reel world about the real world?
How do you tell the difference between a real herring and a red herring?
How do you tell the difference between a fishing reel and a Scottish reel?
How do your questions help you to determine the value of something?
How do your questions help you to express your values?
How do you know your mind is adequately analytical?
What do you know about the career of George Buchanan?
What do you know about Scottish cuisine and the influence upon it of the Auld Alliance?
Perhaps you regard questions about your morality as merely rhetorical.
What do these questions have to do with the price of eggs?
Preparing for international conferences should, ideally, involve the prior acquisition of sufficient knowledge.
But how do you know when your knowledge is sufficient before entering a testing situation?
How good are you at preparing for tests and contests?
What do you know about the career of John Balliol?
What do you know about the career of Edward I of England?
What do you know about the development of various types of reels?
What do you know about formal fallacies in relation to logic?
How much do you value a cup of tea, and why?
You may associate tea with Catherine of Braganza and/or the Boston Tea Party and/or the development of European trade with China and/or the development of the British Empire and/or the development of the Portuguese Empire?
Perhaps you know something about Zhang Qian.
Would you prefer to learn about Eurostat figures on recent trade between Europe and China or would you rather learn about the history of Scottish country dances or the use of herringbone patterning for various purposes or the history of herrings as food?
You may associate a Scottish breakfast with tea, porridge, eggs, kippers, potato scones, marmalade and oatcakes.
Tartan is woven in a vertical and horizontal pattern, of course.
Tweed is woven in a herringbone pattern as a twill.
Although Glasgow is in the Scottish Lowlands, you may be considering attending COP26 in full Highland dress, even if you have no ancestral connection with any part of Scotland.
What do you know about various cultural customs and economic customs?
What do you know about the history of trade routes and tolls?
What do you know about toll castles and toll houses and toll booths and toll roads and toll bridges?
What do you know about Scottish tolbooths?
Perhaps you associate formal fallacies with formal wear and informal fallacies with informal wear.
How do you tell whether fallacies are intentional or unintentional?
How do you know you are capable of caring properly about the truth?
Perhaps you equate international trade agreements with deals with the devil.
Perhaps you equate international security agreements likewise.
Perhaps you equate meetings of intergovernmental organisations with trade fairs.
Perhaps you know something about the problem of two emperors.
The Revolutionary Climatological Needlepoint Committee regards all emperors and empires as incompatible with world peace.
How, for example, do you distinguish between James I of Scotland and James I of England?
How do you distinguish between Jack Lang of Australia and Jack Lang of France?
How do you distinguish between Edward I of England and Edward/Duarte of Portugal?
How do you distinguish between William Wallace the Scottish military leader and William Wallace the King's Master Mason under James VI and I?
You are likely to be able to distinguish between Ali Bongo the late British magician and Ali Bongo Ondimba the current president of Gabon.
You may know the difference between a summit meeting and a funfair.
You may know the difference between sustainable development stakeholders and the inhabitants of Fairyland.
You may know the difference between bluestockings and lovely green leggings.
You may know the difference between an intention, a tent, a tenement, political tensions, bureaucratic indifference, an over-indebted property developer and incompetent central bankers.
Perhaps you can tell the difference between the Darien scheme and a durian fruit.
You may even know the difference between an earasaid, a belted plaid and a maud.
You may be quite familiar with the United Nations or not very well acquainted with it at all.
Like central banks, it is not an organisation known for its competence.
Perhaps you know the difference between the River Clyde, the River Forth and the River Tay.
Perhaps you know why so little progress has been made since the UN Framework Convention on Climate Change came into effect on 21 March 1994. Perhaps news of the convention did not seem as important as the 66th Academy Awards ceremony.
The Glasgow UN Climate Change Conference in the SEC Centre is taking place quite soon.
The venue has previously been used for a Eurovision Dance Contest, a Girls' Day Out Show, a wrestling championship, and world science fiction conventions in 1995 and in 2005.
Perhaps the world will experience a Glasgow reel but very little effort to address the global heat situation.
Perhaps someone will be doing so in a kilt and sporran.
Perhaps someone will be doing so with a niddy-noddy.
Perhaps someone will be doing so with particular illustrations.
But does Leonardo da Vinci have a role in explaining the reasoning behind government inaction on climate change?
What would he know about the price of tea in China, or Sri Lanka, or Bhutan, or Darjeeling, or Scotland, Kenya, or anywhere?
What does COP26 have to do with the value of anything, including afternoon teas in beautiful, safe and comfortable surroundings during pandemics and extreme weather events?
What do you know about sustainable agriculture, sustainable fishing, foreign exchange markets, public health, food hygiene, food sovereignty, and the causes of food shortages, and water shortages?
What do you know about the dangerous influence of delusional eschatologies on public policy?
The charlatans in charge want the public to believe enough is being done to save the world from further disaster. Yet disasters happen daily as a consequence of insensitive political decisions, the indifference within bureaucracies, and from the failure of anyone in a position of power to defend the public interest adequately, locally and globally.
The Glorious Revolution of 1688/89 did not provide freedom of conscience, religious tolerance, freedom of religion, or democracy. Its purpose was to uphold the political and religious dominance of the Church of England, as still continues to this day in British politics.
What do you know about the House of Lords?
How do you distinguish between freedom and justice?
If you are seeking to support the Revolutionary Climatological Needlepoint Committee, do please ensure you understand what will be required of you.
Unlike the Glorious Revolution, which was mainly political, the Climatological Revolution is mainly natural. It involves nature, on one side, fighting back against human arrogance.
Which side do you propose to support, and why?
What have you discovered about hot air, hopeful heirs and horrible hotels?
What have you discovered about the environmental, social and governance factors of ethical investing, including in terms of political investments?
When is sedition a moral duty?
What is your relationship with nature?
What is your relationship with corruption?
What do you know about the history of treaties?
How do you tell the difference between the European Union and the Council of Europe?
How do you tell the difference between the International Monetary Fund, the World Bank, the World Trade Organisation, UNCTAD, the OECD and various other organisations?
How do you tell the difference between an autocratic approach to public policy and a reasonable approach?
What do you know about foreign interference, particularly in election processes?
What do you know about the influence of wealthy and otherwise influential people in undermining democratic processes?
What do you know about international interdependence?
What do you know about conflict resources?
What do you know about conflicts of interest?
What do you know about claims of the national interest of various states?
Perhaps you prefer to wear a lace jabot and a full-bottom horsehair wig and uphold the interests of a corrupt regime in court dress.
Perhaps you prefer to wear sports clothing decorated with the logos of corporate crooks.
What do you know about the history of prerogatives and charters?
What do you know about the history of decrees and ministerial powers?
Perhaps you are familiar with the United Nations System and the United Nations Art Collection.
Perhaps you believe you are preparing for the long-term future appropriately.
But what do you really know about the necessary preparations and the resources required for their successful implementation?
What do you know about the Queen of Elphame?
What do you know about Thomas the Rhymer?What do you know about Tam Lin?
What do you know about the Battle of Bannockburn?
What do you know about the Crécy campaign?
What do you know about the Black Death in England?
What do you know about the knights and ladies of the Garter?
What do you know about the quest for a civilised atmosphere?
What is most important for you to know at this very moment, and why?
How carefully have you been attempting to distinguish between the interesting and the important?
What, if anything, is important for you to know about William Dampier, and why?
What, if anything, is important for you to know about Antonio Verrio, and why?
What, if anything, is important for you to know about yourself?
Perhaps you are familiar with the French Edict of Fontainebleau of 1685.
Perhaps you are familiar with the English Declaration of Indulgence of 1687.
Perhaps you are aware of how often people in positions of power fail to take adequate notice of the reality of circumstances.
Perhaps you are familiar with the Invitation to William of 1688.
Perhaps you are already aware of why COP26 will inevitably be crap.
Perhaps you know little about the mysteries of Loch Ness and the slighting of Urquhart Castle.
Perhaps you are not yet acquainted with Nicneven and Habetron and The Flyting of Dumbar and Kennedie and Samhain and liminality and the Celtic Otherworld and the primordial EverTime.
Perhaps you know little about the seemingly endless flyting and fighting in the political world.
Perhaps you know little about the ongoing failure of virtue to tame hubris.
The politically wild people will continue to shape the physical world in the image of their own greed. They will continue treating nature as contemptible. They will continue ignoring the need and rights of people their predecessors regarded as savages. Yet people living relatively in harmony with nature have never been more superstitious than the people living in palaces.
What will it end?
What will it begin?
How long will the consequences last?
And how do you know?
Perhaps you will ask a unicorn to help you find the truth.
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