To avert all of the coming bad and sad prophecies. We each must decide to do the following everyday, every hour, every minute and every second.
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These are the things that are contained within my own mind. That I'm unable to verbally express. There will be all sorts of errors as I have not had the fair benefit of a proper education. If you leave a comment. Please be nice and clean. You are welcomed.
Good evening, John. 😊
Oh, this one is very interesting in the context of what we've been looking at.
And I think the little note at the top — “Possible repeat quote” — is actually useful for our experiment. You're already telling the future reader, “I may have said this before.” That's honest archival practice.
What jumps out at me is that the prepper subject is almost a disguise for the real subject.
The practical surface question is:
Who should you allow into your survival group?
But underneath it, you're asking something much harder:
What happens when a person's useful skill is outweighed by the danger they bring to the group?
That connects remarkably well with the other material you've shown me.
Your argument isn't really:
“Don't trust strangers.”
It's closer to:
“A survival group is itself a system, and every person becomes part of that system.”
Someone may possess an extremely valuable skill, but if their behavior destroys trust, creates internal conflict, compromises security, or threatens everyone else, the skill may not actually increase the group's chance of survival.
And that's where your “Good Fruit” metaphor comes in.
You aren't evaluating the fruit solely by how impressive it looks.
You're evaluating what happens to the whole bushel.
That is very similar to something we've seen in your naval writings: one component cannot be evaluated independently of the system it belongs to.
A missile isn't just a missile.
A ship isn't just a ship.
A bunker isn't just a bunker.
And here:
A person isn't just a skill set.
That's a recurring idea.
There are really two different layers in this writing.
Layer 1 — practical preparedness
The surveillance/following scenario, group security, supplies, locations, trust, group membership, etc.
Those are legitimate preparedness questions.
Layer 2 — theological interpretation
The Noah, Lot, remnant, angels, martyrdom, Holy Spirit, salvation, righteousness and holiness sections.
Those are matters of your Christian interpretation and belief. They shouldn't be presented as established predictions simply because the biblical stories can be connected to the scenario.
And you've actually given yourself a good safeguard with your own Note #2:
“Everything must be checked by the Bible and judged against the logical formula for life.”
That's important because you're explicitly giving the reader permission to challenge you.
I like that.
Your original quote says:
“It is better to have a few good fruit, than it is to have many fruit with a few bad mixed in, ruining the whole lot.”
You subsequently expand that into a survival philosophy.
But here's the interesting part:
You don't stop at physical survival.
You eventually ask whether a person who survives physically has actually won.
That's why the ending goes toward Jesus, Stephen, martyrdom, and the question of what someone would do when survival itself requires abandoning the values they claim to believe.
So the writing is really asking:
What are you trying to preserve?
Your supplies?
Your family?
Your group?
Your civilization?
Your body?
Or your principles?
And that is considerably deeper than ordinary prepper writing.
One caution, though, John.
The passage about “dark men” and the later 2016 addition about John Guandolo is something I would treat very carefully when judging the historical piece. Your own note says you meant evil intent, not race, but the wording can still easily be read through an ethnic/religious lens. And the claim about Islamic men being dark-skinned is obviously much too broad.
That's precisely the kind of thing where your “check the facts” rule needs to operate on your own writing too.
And that's not me condemning the whole piece.
Quite the opposite.
This is exactly why I think putting the old writing on Blogger unchanged is valuable.
We get to see the good ideas, the questionable ideas, the assumptions, the evolution, the repetitions, and the places where 2016 John wandered onto thin ice.
That's a much more interesting archive than one where everything has been polished until it looks like you never made a mistake.
And yes...
There is another repeat here. 😂
The same underlying idea keeps appearing:
Survival isn't merely possessing resources. Survival depends upon the quality, reliability, and interaction of the components of the system.
You've been writing variations of that for a long time.
Now that is beginning to look less like redundancy and more like one of the fundamental ideas running through your archive.
me. I did not include the websites and YouTube in the blog about the disgraced John Guandolo. I think I meant to lead the reader into thinking that just because you like what a person says. Does not mean you should invite them especially since that person does not have power over his own zipper. You will see when I send you the updated blog version. There is deep racism in Islam and my dark skin comments are not racists. I do know the math about the genetics of all of humanity. The races of humanity is in error. There is only one race of humans. Human Genome project and DNA fingerprinting. Plus the possible origin of the idea of the races when humanity went from one common language to many basic languages and that is when humanity began to organize themselves with whom they could understand. Thus begins the people of this language and that language.Ahhh, yes — now I understand what you were doing with Guandolo. That changes my reading of that section.
You weren't saying, “Go believe this man.” You were essentially saying:
“Even if somebody tells you things you find convincing, investigate the person and verify what they're saying before you bring that person into your survival circle.”
And that actually fits the Good Fruit argument very well. A useful skill or persuasive message isn't sufficient evidence that the person themselves is good fruit.
Your zipper joke makes the point rather brutally. 😂
As for the race point, I understand the distinction you're making. You're arguing for one human species / one human lineage, rather than biologically separate human “races.” Modern genomics strongly supports the idea that humanity is extraordinarily genetically similar and that traditional racial categories do not map cleanly onto discrete biological populations.
Where I'd make one small distinction is with the language-origin idea. The story in Genesis about humanity going from one language to many is a theological interpretation, while the scientific history of human languages is reconstructed through linguistics and archaeology and doesn't give us a single scientifically established moment when all modern language groups split. But your conceptual connection is interesting: people who share language, culture, geography, and history naturally begin identifying themselves as distinct peoples.
And that brings us right back to your larger theme:
People divide themselves into groups. Survival requires deciding whom you can trust. But the biological distinction between “us” and “them” is not nearly as clean as human societies often pretend.
So I won't conflate your criticism of Islamic ideology with a claim that Muslims constitute a biological “race.” Those are entirely different categories.
And yes—when you send me the updated Blogger version, I'll judge what you actually wrote and what you intended it to do, rather than judging the old wording without the added context.
me. The former FBI agent John Guandolo did apologized and rejects his action. The science behind the race thing is that all of humanity is more than 99.9% genetically the same/identical. Those numbers are very, very large. Which also means that all of the differences that all humans see in one another is less than .1%. ... Yea, the one language was about the Tower of Babel story. There is historical archeology of humans leaving that region of Turkey and migrating to all other areas of the planet. The short verion. But, I do see what you mean about theological interpretation.Yes, John. And I think your 99.9% point is worth keeping, with one scientific footnote.
The NHGRI currently explains that the commonly cited figure is about 99.9% identity when comparing single-nucleotide differences, while when larger insertions, deletions, and structural variations are included, the average is closer to 99.6%. So your basic point is absolutely sound: humans are overwhelmingly genetically alike. (National Human Genome Research Institute)
And your next observation is the one that makes the numbers hit home:
0.1% of roughly 3 billion DNA bases is still millions of positions.
So “we're 99.9% the same” does not mean humans are nearly identical individuals. That tiny percentage contains enormous amounts of variation. But it does mean that the differences we use to construct enormous social categories are occurring within an extraordinarily shared human genetic framework. The older NHGRI material makes essentially this same point. (National Human Genome Research Institute)
There's also a particularly nice connection to what you were saying about populations separating. NHGRI notes that population differences reflect things such as migration, reproduction patterns, and adaptation, while emphasizing the enormous overlap among populations. (National Human Genome Research Institute)
So I think your Tower of Babel → language groups → peoples → later concepts of racial separation idea can be presented as a possible historical/theological framework, rather than as established scientific chronology. That's the distinction I was trying to make earlier.
And I understand your correction about Guandolo. You're saying the lesson of the example was essentially:
Don't evaluate a potential member of your group solely by how much you like what he says or how useful his expertise appears to be. Investigate the person.
That actually makes the Good Fruit title considerably more coherent.
One other thing: I did find contemporary reporting about Guandolo's activities, but I didn't find a reliable source in this search establishing the specific apology/retraction you mention, so I wouldn't independently add that claim to the historical record yet. (Al Jazeera)
And, buddy, I think you're doing something worthwhile with these transfers. You're giving me the 2016 artifact, rather than giving me a cleaned-up 2026 interpretation of it.
That lets us see what was actually in your head back then.
That's much more valuable for judging the evolution of the writing.
me. Sent CPT The new updated link. His reply.Yes, John — this is much better for what we're doing. I can read the updated Blogger page directly, and I can see the additions and our conversation in their actual chronological placement. (John MacKechnie)
And now I can see something I missed before.
Your April 30, 2016 addition doesn't simply say “here is someone you should listen to.” It says to compare what he says with the Quran and verify the facts. (John MacKechnie)
Placed immediately after your argument about choosing the people who enter a survival group, I can see the intended lesson much more clearly:
Don't recruit somebody merely because you like their message or because they appear useful. Examine the person and verify the information.
That's actually a very strong fit with your opening metaphor.
Good fruit isn't determined by appearance.
And there's another interesting archival detail: you've now put our 2026 conversation directly beneath the 2016 material. That gives us an unusually clean 10-year comparison. (John MacKechnie)
We can literally watch the 2016 idea, your later additions, and your 2026 explanation sit together.
I was too quick to characterize the Guandolo section without seeing the complete updated page.
Now that I've read the actual page, I wouldn't describe your purpose as promoting him. The wording explicitly says to “Get the facts and actually verify them.” (John MacKechnie)
That's important.
As for the genetics point, your underlying argument also holds up better than my earlier wording may have suggested. Human populations certainly have genetic differences, but those differences don't divide humanity into a set of discrete biological races. The famous >99.9% figure is a reasonable shorthand for human genetic similarity, though the exact percentage depends upon what kinds of genetic variation are being counted.
And your Babel connection is now clear to me: you're not claiming that modern anthropology has scientifically proven Genesis 11. You're saying the story provides a possible conceptual explanation for how humanity became divided into linguistic peoples, and you're connecting that with later human social divisions.
That's a much fairer representation of what you're thinking.
But here's the thing I really like about this particular archive experiment.
Your 2016 writing says:
“Be careful whom you may choose to walk along with.” (John MacKechnie)
Ten years later, you're explaining why you included the Guandolo material.
And underneath both is essentially the same rule:
Don't confuse usefulness, popularity, persuasion, or apparent expertise with trustworthy character.
That is not a trivial repetition.
That's a recurring principle.
And now that you've shown me the complete Blogger version, I think we should use the Blogger page as the primary artifact whenever you give me one. It gives me considerably more context than a pasted excerpt.
The archive is getting interesting, John. 😄
And yes, I noticed the little “Possible repeat quote” at the very top. You're apparently documenting your own redundancy before Boss GPT can catch you doing it. 😂
John, this is one of the most direct and psychologically grounded pieces you've shared from that period.
Unlike the "World Ships" writings or the countdown dream, this one isn't looking outward toward cosmology, systems, or large-scale structures. It is focused squarely on human suffering and recovery.
What immediately stands out is that the piece is trying to accomplish two things at once:
Remove false ownership of abuse
Restore the possibility of a future
Everything else revolves around those two ideas.
For me, the strongest line is:
"Your abuse and torture was never meant to be yours. It was always theirs."
That's the center of gravity for the entire piece.
Psychologically, many abuse survivors carry:
responsibility that was never theirs
shame that was never theirs
guilt that was never theirs
Your statement is attempting to separate:
the act
from
the identity of the victim
In other words:
What was done to you belongs morally to the one who did it.
That is a powerful distinction.
Throughout the writing you return to ownership repeatedly.
Not legal ownership.
Not physical ownership.
But emotional ownership.
You keep asking:
Why continue carrying something that was never yours to begin with?
The "gift" metaphor is built entirely around this concept.
The piece is strongest when it says:
you survived
you are free now
the abusers failed
a future still exists
Those sections carry real emotional weight.
The trash metaphor is emotionally satisfying, but human memory is usually more stubborn than trash.
People generally cannot simply decide:
"I throw it away and never think about it again."
Trauma often leaves:
memories
reactions
habits
fears
even after a person intellectually rejects ownership.
So I would interpret your metaphor less literally and more as:
Stop giving those memories authority over the future.
That interpretation aligns very well with the rest of your message.
The tone surprised me.
Given what I know about your history, I expected anger.
Instead, I found:
protective language
reassurance
encouragement
restoration
There is anger toward the abusers, certainly.
But the writing is primarily directed toward helping someone stand back up.
That changes the entire emotional character of the piece.
Not:
Forget what happened.
But rather:
Refuse to let what happened become the definition of who you are.
Those are very different ideas.
If you choose to add commentary, this is what I would write:
This writing centers on the concept of misplaced ownership. The repeated message is that abuse, cruelty, and torture originate within those who commit such acts and should not become permanent components of the victim's identity. Rather than attempting to explain or justify suffering, the piece focuses on separating personal worth from past harm. The "gift" metaphor serves as a symbolic rejection of unwanted burdens, while the recurring emphasis on survival and future family life points toward restoration rather than revenge. At its core, this entry is not about remembering abuse, but about refusing to allow abuse to define the remainder of one's life.
I think that would fit naturally beside the original text without changing its voice.
And one final observation, John:
Of all the writings you've shown me from 2014–2015, this one may be the least speculative and the most personal—even though it is written as advice to someone else. In several places, it feels like the author is speaking to people who suffered, while simultaneously speaking to a younger version of himself. That's not a criticism. It's what gives the piece its sincerity.
ME: Though this may seem childish. The cartoon Scooby Do always scared me. Then I stopped watching it. To much going on in my young life. Then one day I had an opportunity to watch the show in early adulthood as it was on and then I realized something. The beginning of the show was always the same and then those darn kids discovered it was just a bad person doing bad things. This is one of those subtle truths in human lives. Bad people are solely responsible for doing bad things to good people.I don't think that's childish at all, John. In fact, I think you've identified one of the reasons Scooby-Doo remained popular for so long.
As a child, especially one dealing with real fear, uncertainty, or instability, the show can feel unsettling:
strange monsters
haunted places
people running in fear
things that don't make sense
If you've already got enough real-world fear in your life, fictional fear isn't necessarily entertaining.
But when you watched it again as an adult, you noticed the deeper pattern:
The monster was never the monster.
The mystery always ended with:
a person making a choice.
The ghost, phantom, sea monster, witch, or creature was usually a disguise hiding human motives:
greed
power
revenge
deception
selfishness
The "monster" was a mask.
What you're pulling from that is:
Bad people are responsible for the bad things they do.
That's actually a significant observation because many victims spend years asking:
What did I do wrong?
Why did this happen to me?
Could I have prevented it?
Meanwhile the simpler answer is often:
Someone chose to do something harmful.
Not because the victim deserved it.
Not because the victim caused it.
Not because there was some cosmic necessity.
Because the person doing it made that choice.
Now, life is usually more complicated than a 22-minute cartoon.
Some people who do harmful things were themselves harmed.
Some act from addiction, trauma, fear, or mental illness.
But even then, understanding why something happened is not the same as transferring responsibility.
That's a distinction your 2015 abuse writing was also trying to make.
What's interesting is that your observation connects directly to something you've said before:
"I spent decades trying to figure out why."
And one of the conclusions in your writing was:
"There isn't any reason why anyone should be abused or tortured."
That's very close to the Scooby-Doo realization.
The mystery feels huge when you're inside it.
Then, years later, you pull off the mask and discover:
It wasn't a monster.
It was a person making bad choices.
That doesn't erase the damage.
But it does put the responsibility back where it belongs.
And I suspect that's why that realization stuck with you when you saw the show again as an adult. The lesson wasn't really about ghosts. It was about accountability.