GAZETA WARSZAWSKA - Jay Dyer: Tajne stowarzyszenia, CIA, demony, samotni strzelcy i globalistyczna próba zatuszowania tego wszystkiego

Chapters:

0:00 The Attempts to Suppress Christianity in Schools

8:14 The Problems With Christian Zionism

14:09 What Is Calvinism?

24:10 A Different View of Salvation and the Bible

30:13 The Rise of Secret Societies

34:09 The Importance of Reading the Bible

36:38 What Are Icons?

42:55 The Difference Between Orthodoxy, Catholicism, and Protestantism

47:56 What's the Highest Form of Government?

55:49 The Rise in Online Debates

1:00:42 The Death of Atheism

1:04:35 The Religion of Hollywood

1:12:25 Has the CIA Been Involved in Making Hollywood Movies?

1:14:51 Lone Gunmen and False Flag Recruitment

1:17:44 The CIA's Role in American Politics

1:19:22 Were Epstein's Sex Crimes a Distraction From Something Bigger?

1:22:34 Are Aliens Actually Demons?

1:24:39 The True Goal of the Globalist Elites

1:31:51 Yoga, Sexual Perversion, and Demonic Power

1:39:55 Was Oppenheimer Participating in the Demonic?

1:43:44 The Rise of Charismatic Christianity

1:50:17 The End Times

0:04

4 sekundy

Jay Dyer, thank you very much for doing this. I have a lot of questions to ask you, but I want to begin with orthodoxy.

0:11

11 seconds

You are one of the most visible and maybe effective evangelists for orthodoxie,

0:18

18 seconds

Christian orthodox, certainly in your age cohort, maybe in the country.

0:25

25 seconds

You're orthodox. Why are you orthodox? What is orthodoxies?

0:29

29 seconds

I'm Orthodox because I went through a long journey trying to figure out what authentic Christianity is.

0:36

36 seconds

And so I was raised Baptist.

0:38

38 seconds

That took me eventually into Catholicism when I was about 20, 21, I think. I read St. Augustine's City of God.

0:45

45 seconds

I read a bunch of his other works and I thought, well, Baptist isn't right because I'm finding in the Church Fathers all these teachings that are not Baptist.

0:54

54 seconds

And so that kind of gradually took me in the realm of Traditional Roman Catholicism did that for a long time.

1:01

1 minute, 1 second

And as you get into, I think the more recent problems of Vatican two post Vatican two theology that led me

1:09

1 minute, 9 seconds

to the question of how do I reconcile this with what I know the first thousand years of Christianity teaches.

1:16

1 minute, 16 seconds

So long story short, uh, it took me about eight or 10 years.

1:19

1 minute, 19 seconds

I finally came to the Orthodox church about 10 years ago.

1:22

1 minute, 22 seconds

So that's the simplest quickest reason is cause I think I think to most modern

1:30

1 minute, 30 seconds

Christians, certainly American Christians, that's like a black hole. What does that even mean, the first thousand years of Christianity? It's an area that we're not taught.

1:37

1 minute, 37 seconds

I know that when I went to college, the only thing that we talked about from that whole period was like Augustine's confessions

1:44

1 minute, 44 seconds

and maybe, maybe one other book or two, we have something called the dark ages and nothing happens. Nothing about Byzantium.

1:51

1 minute, 51 seconds

And then like these people called the Medici's make a ton of money in Italy and start funding beautiful art and that's the beginning of civilization

1:59

1 minute, 59 seconds

So I, and I remember at college, I was like pressing the department, like, why don't we study some medieval stuff, some Byzantine stuff.

2:07

2 minutes, 7 seconds

And they were like, why should we, we don't care about that Christian stuff.

2:12

2 minutes, 12 seconds

So, um, yeah, I think there's probably a little bit of an intentional desire to suppress that, uh, for, I mean, American education, I think it's pretty much brainwashing.

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2 minutes, 21 seconds

So, but one sentence this might take between Constantine in the 4th century and

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2 minutes, 28 seconds

the Renaissance, you had Christian civilization.

2:32

2 minutes, 32 seconds

The most successful empire in history is the Byzantine Empire, from Constantine all the way up until the fall of Byzantium II to the Muslims.

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2 minutes, 41 seconds

So, um.

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2 minutes, 43 seconds

Why do you say it's the most successful?

2:45

2 minutes, 45 seconds

Uh, that's a common sort of academic assessment, just in terms of their, they flourished on a gold standard for a really long time, um, they started clipping the gold,

2:53

2 minutes, 53 seconds

money clipping, like the, uh, Roman empire in the West had done before them and other empires.

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2 minutes, 59 seconds

So they, they fell prey to usury as well. Yep.

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Uh, so they fell to a lot of the same.

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Issues that empires tend to fall to human weakness and weakness recognizable stuff degeneracy all of that also

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rabid nationalism had a tendency to Break down empires as well Um, I like spangler and I think if you read oswald spanglar, he talks about

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how there's kind of a life cycle But I think the unique aspect of the business the empire was that it was Explicitly christian based on orthodox christianity

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And so in many metrics of what it is to be successful or flourishing it flourished, um, but, uh, it did fall.

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I think again, I'm not trying to measure Christianity just on worldly success, but I do think it does play out in that way at times, right?

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If you're, if you're really based around Christ, if your, if your theology or civilization is logo centric, then it's going to play out that way, you're just going

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to prosper because you're aligned with what's true.

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You're aligned that transcendent source. So, um anyway, for me, that journey ended up being eventually Orthodox Christianity.

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4 minutes, 5 seconds

So, but just really quick back to the Byzantine Empire. Did you know it existed before?

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4 minutes, 12 seconds

How many people are aware that there was a Byzantine empire and know anything about its outline? Not many people in the West.

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4 minutes, 17 seconds

Again, there is a very clear, especially if you take humanities courses, you know, the way they're constructed in, in college and, and maybe even younger private type schools.

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4 minutes, 28 seconds

Like you go from, you do the pre-Socratics, you do Plato and Aristotle.

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4 minutes, 33 seconds

And then you do Augustine, maybe a stoic or two, and then you jump to Descartes, so you skip that whole period.

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4 minutes, 40 seconds

And not just to say Byzantium, but also, you know, the latin west was.

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Uh, you know, explicitly Christian as well. I think that's it's intentionally overlooked.

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Um, they don't want people reading what brilliant thinkers were doing in the middle ages, because that's where we get

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universities, universities come out of Byzantium, they come out of the West, um, soda hospitals.

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So some of these very fundamental science itself actually comes out of that whole period, so, but we are taught, we think that No, these are all post-enlightenment,

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you know, post-scientific revolution developments. They're not. They're medieval developments. So a lot of that's suppressed.

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A lot of the, I had to kind of just read and learn on my own.

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Is an adjective, but also an epithet that's medieval by design, drawing and quartering somebody.

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These dark ages, they were dark like that's all Voltaire.

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That's all sort of an atheistic, uh, French revolutionary attack on what came before, uh by design.

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When did you learn that?

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Well, I was really interested in medieval thought, scholastic theology in college in my twenties. And so I was reading

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Aquinas and reading all these guys as I had all these atheist professors who were constantly debating with them.

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I even did a public debate my sophomore year with the atheist professor. So I would be reading all those guys, studying philosophy and history and then debating with

6:07

6 minutes, 7 seconds

those guys and then coming to my own conclusions about that stuff through just reading, so. Interesting.

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6 minutes, 15 seconds

I keep interrupting. So that led you to orthodoxy.

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6 minutes, 18 seconds

Pete Slauson Long story short, yeah, roundabout way, I went from traditional Catholicism in my 20s to eventually, I took about eight to ten years to

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6 minutes, 27 seconds

study orthodox stuff pretty intensely. So that would be, because I'd put a lot of time into reading the Latin Church Fathers.

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6 minutes, 33 seconds

So I was reading Jerome and Ambrose and a lot Augustine's works. And then I realized I've never actually read the Eastern Church Fothers.

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And if you get into church history and that first millennium that he talked about You realize that all of the seven slash eight ecumenical councils of that first

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millennium, they're actually all had in the East, they were all called by the emperors, the Byzantine emperor. They're not called by The Pope.

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Certainly The Pope was either there or had legalized there.

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So the West was represented, but it was in its ethos.

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It was essentially Eastern and Eastern in its Orthodox theology. So I just decided to go on a long.

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Reading track of reading all of those guys as best I could for many, many years. So that would be like the Cappadocians, that would be a Basil, the two Gregorys,

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St. Cyril of Alexandria, St Maximus of Confessor, St John of Damascus.

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Those are some of the key figures in that milieu of the first thousand years that set the tone of all of Christianity in

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terms of its most fundamental doctrines of Trinity and Christology, right? That's, that's what Christianity is.

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Those two doctrines are the key sort of linchpin that it all hangs on.

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7 minutes, 40 seconds

So the first thousand years is dominated by those topics and that in a roundabout way, a lot of people don't realize this either that

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actually conditions what type of Christianity you're going to have, how it's going to affect society, how it's gonna affect your life.

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Um, so for example, you have a very truncated version of say evangelicalism that's only based around just how you're saved, right?

8:04

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That's not going to effect society.

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And so those types of Christianities or... I would say deviations.

8:11

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They're also very susceptible to being used by other groups.

8:14

8 minutes, 14 seconds

I know you just had a, you had a guy on talking about evangelical Zionism and this dispensational theology because that

8:21

8 minutes, 21 seconds

theology is sort of based around an eminent, you know, into the world type scenario, you sort of retreat and you're not

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8 minutes, 29 seconds

able to create a vibrant cultural effect of Christianity. That's by design. People figured that out. They were very cunning.

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A few centuries ago, they realized that that's the kind of Christianity that can be useful.

8:41

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That theology, which I'm not an expert in, but have heard a lot about in the last couple of years is so totally

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incompatible with what the New Testament actually says that it makes you wonder, like what kind of church could fall for

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that? And it would be a church with a pretty thin theology. Exactly. Right.

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And a structure that couldn't do anything about apostasy.

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9 minutes, 6 seconds

And it's also antithetical to the Christianity of the first thousand years, and the reason I keep saying the first 1000 years is that that's not just where we get

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these doctrines of the Trinity and who Jesus is formulated, but we also get the Bible.

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The Bible itself comes out of decisions of church fathers centuries after the apostles.

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So if we're going to have a church or a religion based on the Bible, we really already truncate

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Christianity because the Bible itself In our ethos is a liturgical document. It's actually part of a liturgy.

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It's not a personal devotional book primarily.

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So divorce it from that context, divorce it from the community that produced it.

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Is what produces sort of aberrant truncated versions of the religion that make it susceptible to princes, foreign governments,

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NGOs, think tanks, foundations, they become essentially tools of saw power, which is what I think much of the evangelical Protestant world today.

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Not indicting the individuals, but the groups, the denominations, they're very easily bought off.

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For example, very wealthy families in the West, about a hundred years ago, were able to buy off many of the mainline Protestant denominations and turn them into effectually NGOs.

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Just one example, the Rockefellers, and they're not the only family, but they're one of the families that invested very heavily in not just the UN, but also the World

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Council churches to create a sort of a supra.

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International version of the UN that would be for religions.

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And they were very explicit in their biographies about how this was to basically make it kind of an NGO. So make Christianity into

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kind of a form of soft power for American interests, really oligarchical interests.

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And that's one of the weak points, I would say, of Protestant theology, evangelical theology is that it's very susceptible to that.

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Not to say that the Roman Catholic church, or even amongst the Orthodox church, there aren't people that are susceptible to the same types of subversion, but I think it's a lot

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more difficult when you have an ancient historic type of church that has certain structural, structural integrity and

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normativity to it that, you know, Billy Bob strip mall church doesn't have.

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11 minutes, 22 seconds

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11 minutes, 29 seconds

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11 minutes, 35 seconds

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11 minutes, 39 seconds

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11 minutes, 45 seconds

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11 minutes, 54 seconds

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12 minutes, 1 second

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12 minutes, 8 seconds

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12 minutes, 25 seconds

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12 minutes, 33 seconds

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Because unlike Billy Bob's strip mall church, 2,000 year old church can say, wait a second, we've never believed

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this, we've never done this, why would we be changing? There is a sense of continuity.

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There is, there's also like, if you have the attitude of a standard sort of Protestant evangelical person,

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there is nothing in history is settled because every generation kind of has to reinvent the wheel, they have to redo all the same controversies and crises all

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over again, because they could have all been wrong. Nothing is settled, right?

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Because for Protestant evangelical Christianity, the Bible and the apostles are kind of like the end.

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13 minutes, 19 seconds

I know that a lot of Protestants would say, well, we like Athanasius.

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We like, you know, Santa Gustin or whoever, but when you actually go and read them, they have bishops, they have relics, they have

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the Eucharist, they have all these elements that don't align with Protestant reformation. So I was an avid Calvinist.

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I was super into John Calvin and all that stuff when I was a younger guy.

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And it was, it was a unsettling.

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You know, to read these guys and realize, well, they don't teach Calvinism. So what am I going to do here?

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I either not be a Christian or I can align myself with whatever the first thousand years of Christianity actually is.

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And I say the first thousand years too, because Catholics and Orthodox share that, that first thousand of years. So we both have that in common.

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So I think that narrows it down.

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It's either going to be Roman Catholicism or it's going to be Orthodoxy because.

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But what about orthodoxy struck you as non-Calvinist?

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Like what are the differences, the big differences?

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So, you know, Calvinism is not just predestination and the sort of, um, strict, uh, soteriology or salvation doctrines.

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It's also iconoclasm, which ends up, I think, affecting one's view of art and esthetics. Idol smashing.

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Correct. Um, and I was a very avid sort of iconoclastic Calvinist when I was young. Um, um it's also very, um.

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Rigid in terms of its view of Social structure, church and state, uh, I, the more I read the church fathers, the more I got into that kind of a theology.

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I realized that like Calvinistic sort of Republicanism doesn't really match up with Byzantine imperialism or monarchy.

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15 minutes

You know, the, the traditional views of the church's take on governance. The Byzantine Empire is a theocracy. Yeah, well, yeah, pretty much.

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What's interesting is that there are spheres, right?

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So you have basically, if you think about the Byzantine double-headed eagle, that symbol is one body of the people, but church and state as two

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separate heads, so there's spheres of authority, but one body that they share, which is the people.

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So, uh, and then the West to a degree had this until the middle ages, when you get sort of a rise of, um, the 11th century papacy, which becomes also the state.

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So you get a Papal States and a sort of under Pope, Dictatus Papi is the famous document

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that says the church is also a state now.

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But until that time, the norm was church and states were working in unison. Symphonia is what it's called in the Greek.

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So that's what I had to grapple with, but Calvinism really doesn't see it that way. It's more like a It more, it favors Republicanism.

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There were, there were famous battles between in England, for example, the Presbyterians, uh, and the monarchists. So they actually had a

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huge fight within the history of the English Reformation as to whether they would be Anglican sort of monarchists or whether they will be Presbytarian Republican Calvinists.

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So that was a famous, uh reformation battle. Um, but long story short again, like, you know, Calvinism, I think is just, it's antithetical to.

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The first thousand years of Christianity, not so much because of those esthetic or cultural issues.

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It's also Christologically errant in that the whole idea of what salvation is,

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is ultimately one's legal standing in terms of what's called justification by faith alone or penal substitutionary atonement.

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This idea that you're justified by God through a sort of notional acceptance of a set of ideas and then God's attitude towards you changes.

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So it's dispositional but it's not focused on an actual ontological change in the person. Orthodox theology is very different.

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God's disposition is based not on purely a legal stance, but on your actual ontology change.

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So a metaphysical change in you versus a dispositional attitude.

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So I don't, maybe we don't get too heavy on the philosophy, but I do want to.

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What's the difference between the two?

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Basically, uh, there's an idea in the middle ages called nominalism. Have you heard of that? Yes.

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Okay. So nominalism is the idea that there are only names to things, not essences, so there's no human nature.

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There's no dog nature.

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When we talk about natures or classes or sets of things, we're not giving a, an ontological metaphysical status.

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We're just simply classing things together linguistically in a set.

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The Middle Ages in the ancient world, the time of Paul or the church fathers, they thought very differently. They thought that

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things have natures, they have essences, and so the words aren't just terms or nominal, name-ism.

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They actually describe what's really there in them metaphysically, okay? So there is human nature.

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And in orthodox theology, Christ assumes- deny that.

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In the middle ages, it begins with people like William of Occam. So Occam is the first nominalist.

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And the man with the razor, the exactly, he's known for that.

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Um, and he challenges some kind of established ideas of like essential. It's called essentialism that things have essences.

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And so he also goes up against this idea of universal.

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So there's no such thing as a universal class or essence of a thing.

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And that had been kind of the norm since Plato and Aristotle as well. But.

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So you get a denial of essentialism and essences, and then you get another guy named Gabriel Beil, and he's very influential on Martin Luther.

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And so when the Reformation kicks off, there's this debate about how could you be called righteous if you're not in fact righteous?

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So if as a human being you are, you know, menstrual rags, as Isaiah says, as the Reformers said, then how could God call you righteous without being a liar?

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What enter in nominalism and nominalism is able to say, ah, because things don't have actually have essences. They just have names.

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And so if God calls you that, you are that legally, even though in actual fact you're wicked.

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So that was, yeah, that was in Luther was very happy to utilize that nominalistic approach.

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And by the way, this is not just my theory. This is famous Lutheran scholars. There's a book called harvest of medieval theology by Heiko Obermann and the whole thesis

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of that book by a Lutheran is that Yeah, Luther had to use nominalism.

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So, so we're also the moving away, not just from theological squabbles, but the idea that things have natures.

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And that's just, this is how we get to David Hume and Kant and these enlightenment figures, which give us the, you know, scientific revolution.

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Supposedly this is, how we to, there's no male and female.

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So you can see kind of the logical train here. If things don't have essences, well, then they don't actually have genders, right, objectively, because everything is just a name.

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So I can just name myself he, him, Zer, Z.

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I'm not trying to go too fast or too far in the sense of like technology, but I'm saying there's a, there is an ideological sort of progression that you can get from nominalism to

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where we are now with postmodernism and then with essentially, you know, interesting that an adult could believe in something like that.

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I mean, having lived your life, known people, known animals, seen nature, and arrive at the conclusion that nothing has an essence.

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Everything is just what we call it.

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Like that, that flies in the face of your experience. It has to.

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What's that saying that you have to be an academic to be really stupid? Yeah, I guess that's right.

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To be indoctrinated into believing something. I remember Terrence McKenna, do you remember the cycle? Not Terrence McEnna.

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I remember reading it one time, and...

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He says something like, this is all just magical thinking, you know, this, if you take the shroom, you're going to see that

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things don't have essences, that things just have names and you just change the name.

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And I'm like, that's the gender idea right there.

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Christians ought to be safe in the Holy Land of all places, but they are not.

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Keep in mind, these are the descendants of the first converts, the first people who followed Jesus, people whose families have worshiped in the land Jesus walked

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for centuries, for thousands of years, and these same people are now facing enormous pressure to leave, fleeing their homes amid war and anti-Christian terrorism.

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Untold numbers of innocents are lost and without hope, fellow Christians. But how do you support them?

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There are groups out there who claim to support them whose real agenda is to move them out of their actual homeland.

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We think that's wrong, we think that is evil, in fact.

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And so we've looked far and wide to find a group that is actually supporting Christians in the Middle East. And we found one.

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It's called the Vulnerable People Project, VPP.

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It's one of the very few groups consistently helping vulnerable Christians throughout the Holy Land.

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They deliver food and water to Christian communities trapped in Gaza, for example. They help rescue civilians.

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22 minutes, 26 seconds

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Yeah. And that's just, it's kind of Apogee, you know, the, you know, gender insanity is just the most obvious, but it has a precedent in this.

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23 minutes, 26 seconds

Right. Theology, this theology debate. That's amazing. I've never heard that before. Huh?

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23 minutes, 31 seconds

I'm sorry to hear that about Luther who I've always loved. There's a lot to love about Luther. He's a character for sure.

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23 minutes, 37 seconds

You would actually chase the devil away with farts, which I think is great.

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23 minutes, 40 seconds

Quite a robust man and a happy family life and everything about him I like, but that is impossible to defend, just flies in the face of reality.

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23 minutes, 49 seconds

Yeah. And even modern scholarship in the Protestant world is a great book by, uh, Alistair McGrath out of England.

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23 minutes, 55 seconds

Uh, I think he's Anglican is called Eusticia day and his book was kind of a landmark in Protestants coming to the table and

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24 minutes, 3 seconds

saying, okay, look Luther's doctrine of salvation is not in the first 1500 years.

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24 minutes, 8 seconds

Unfortunately, so so this the understanding of salvation that preceded the Reformation was that people had to be changed on in their essence.

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24 minutes, 19 seconds

In order to be safe.

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24 minutes, 20 seconds

So there's an actual participation in what orthodox theology calls the uncreated energies.

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24 minutes, 26 seconds

So we believe that God has infinite divine energies and operations, attributes, as it's called in the West.

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24 minutes, 33 seconds

And for orthodox theology, and this is the patristic teaching as well, we participate in that.

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24 minutes, 37 seconds

So we're not just changing a legal status, we're actually participating in the life of God Himself, which, as I have said before, is the only way for us to be able to see the When you go back and you read the

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24 minutes, 45 seconds

New Testament, you're like, Oh, actually, well, that makes more sense. Cause Jesus says in John 17 that he came to give us a share in the glory that he had with the father before the foundation of the world.

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24 minutes, 54 seconds

So divine glory can't be a creature.

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24 minutes, 57 seconds

And so Jesus is equating grace with divine glory.

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So unless you think God has created parts, which would be polytheism or some form of ideology uncreated grace has to be a reality.

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25 minutes, 11 seconds

That's a participable thing.

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25 minutes, 13 seconds

Well, Jesus promises that the Holy Spirit will flow into people. Change them.

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25 minutes, 19 seconds

And that happens. Spirit's not a creature, because then you would be antitranitarian.

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25 minutes, 23 seconds

So absolutely this is why Peter says in his epistle, right, that we become partakers of the divine nature.

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25 minutes, 28 seconds

So very strong language in the New Testament and the epistles for what we call theosis in the Orthodox Church.

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25 minutes, 35 seconds

Paul says, for example, in Thessalonians that it is the dunamis or the power of God that is at work in him.

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25 minutes, 41 seconds

So the actual power of God, which can't be a created thing or created grace.

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25 minutes, 46 seconds

Which unfortunately even a Latin Roman Catholic church in middle ages created grace becomes a normative thing where what you're getting is just another form of

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25 minutes, 54 seconds

created the orthodox church saying no no the incarnation itself tells us that the uncreated united itself to

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26 minutes, 3 seconds

human nature and incarnation and that Jesus deified the human nature that he assumed with his own immortality grace and uncreated energy.

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26 minutes, 14 seconds

The role of the Bible, um, in the Protestant world versus the Orthodox world, you described it this way.

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26 minutes, 22 seconds

I think you said in Protestant Christianity, the Bible is seen as like a, a tool as a, what's a guide, of course,

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26 minutes, 31 seconds

the guide, the only guide really, and it is a devotional, but in the Orthodox, uh,

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26 minutes, 38 seconds

church, it's a liturgical document. What does that, what does that mean?

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26 minutes, 44 seconds

The Torghos has to do with the Greek word of offering or offering of thanks, offering of praise, but it's also

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26 minutes, 52 seconds

in the Hebrew tradition, we think that that was proto-Christianity, the ancient Hebrew texts.

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26 minutes, 58 seconds

It was part of, for example, David's Psalms.

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27 minutes, 1 second

Those were Psalms that David wrote to be sung at the temple liturgy.

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27 minutes, 6 seconds

So, liturgy is a sort of structured form of worship that...

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27 minutes, 12 seconds

Orthodox, you know, Roman Catholics, Anglicans, Episcopalians, they have a very structured form of worship that is called liturgy.

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27 minutes, 19 seconds

But originally it just means sort of offering, and even in Pauline epistles like the book Hebrews, you know, towards the end of it in chapter 13, Paul talks about.

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27 minutes, 28 seconds

Christians have an altar that they eat from that the Jews that serve at the tabernacle have no right to eat from Because our

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27 minutes, 35 seconds

altar is the true altar Which is thus a liturgical altar that very chapter he discusses the liturgical thanks and offering at

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27 minutes, 43 seconds

that altar So from the earliest days christianity had this sort of altar based form of worship Again, another Reformation

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27 minutes, 51 seconds

distinctive is that they began to move away from the idea of an altar towards a table, right?

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27 minutes, 56 seconds

So you have a sort of a desacralizing of the worship space to not be a Eucharistic offering but a shared meal, which, and

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we're not totally opposed to the idea of it being a shared meals, but it's first and foremost a worship offering.

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28 minutes, 11 seconds

If you go back to Abraham, Abraham built an altar.

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28 minutes, 14 seconds

God is always worshiped at an altar, at least the biblical God.

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28 minutes, 19 seconds

So for us, the Reformation then represents a form of turning away from that as a form of sort of Judaizing, it's a

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28 minutes, 27 seconds

form returning to a form a rabbinical theology.

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28 minutes, 31 seconds

And many of the reformers were actually very influenced by rabbinic theology, by the Talmud even.

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28 minutes, 38 seconds

So, the reformation has a stream of influences, Renaissance humanism, all those things play into that.

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And it's just very- Luther was not in that category though.

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28 minutes, 48 seconds

He was not interested in rabbinic theology, but he was influenced by what's a text called the Theologia Germanica, which was a neoplatonic

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28 minutes, 56 seconds

text. And so there was also some, there's also some evidence that scholars have pulled up that suggests that Luther might have had an interest in hermeticism.

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29 minutes, 6 seconds

I'm not saying that that dominates his idea, but more so with Calvin and some of the Swiss reformers, they were a little more directly

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influenced by rabbinical theology Talmudism. But not so much Luther, no.

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29 minutes, 18 seconds

Luther was very anti, I mean, he didn't even like Moses.

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He said, I like to punch Moses teeth out.

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29 minutes, 23 seconds

So, so Luther didn't like the old Testament at times, but again, he's a boisterous sort of, you know, satire, satirical character at times. So, uh, it's hard to know

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29 minutes, 32 seconds

exactly the most hilarious theologian in history was very hilarious.

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29 minutes, 35 seconds

Uh, um, so it's, it hard to exactly when he's always being literally might just be joking around, but no, I don't mean to mischaracterize cause I know Luther wrote about the Jews and their lives.

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That's a famous text that he wrote.

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29 minutes, 45 seconds

So I'm aware of that, but Just in terms of the general, you know, trends of the Reformation outside of Luther with Calvin's

29:54

29 minutes, 54 seconds

Wingley, Melanchthon, even later Lutherans were very involved in the founding of Rosicrucianism.

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30 minutes, 1 second

Johann Andre is believed by some scholars to be the author of the Rosicrution Manifesto, I forget exactly what it's called, but so

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30 minutes, 9 seconds

that is there and a lot of that has to do with, with Kabbalistic ideas. Who are the Rosicrucians?

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30 minutes, 16 seconds

Uh, this was an enlightenment era secret society of sorts, uh, which in the 1600s, 1700s, there, there was a

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30 minutes, 23 seconds

lot of these that were popping up everywhere. Cause you still had in Protestant countries, you had certain laws that would for any Catholic countries as well, they

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30 minutes, 31 seconds

would forbid participation in secret societies, they wouldn't forbid, uh you know, practicing of the occult and varying various ways.

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30 minutes, 39 seconds

But you also had court alchemists and people that would kind of, uh.

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30 minutes, 42 seconds

Like John Dee, he was the, you know, court astrologer to the queen.

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30 minutes, 47 seconds

So they would kind of do these things in, on the, in the download secretly.

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30 minutes, 52 seconds

And so you get a rise of these secret societies. This is where some of the first speculative Masonic lodges start to pop up in the 1500s, 1600s in Europe.

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31 minutes

Uh, but you also had a very interesting confluence of hermetic and Kabbalistic groups that were popping up.

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31 minutes, 7 seconds

Particularly Spanish rabbis that were very popular in Spain seemed to be involved in some of the, the rise of Kabbalistic influence in the West.

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31 minutes, 16 seconds

Um, and that I think contributes in part to the Rosicrucians who, according to there's a great book by a Dame Francis Yates called, uh, Rosicruchian enlightenment.

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31 minutes, 25 seconds

She actually argues that the enlightenment itself was heavily influenced by Rosicretion ideology. So, um, they were.

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31 minutes, 34 seconds

Neoplatonists, they were into magic, alchemy, so they were really interested in the idea of transmuting metals into

31:42

31 minutes, 42 seconds

the philosopher's stone, which some people thought was a real thing you could do and others thought, well, that's just an allegory for how to

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31 minutes, 51 seconds

undergo transformation into your better self or to become God in a literal sense, not in the sense of orthodox theology.

31:59

31 minutes, 59 seconds

So all of these, there's sort of different strains and strands in the hermetic world. Craft. Yep, you could say that, yeah.

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32 minutes, 7 seconds

Huh. A form of it, but again, that's all very diverse.

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32 minutes, 11 seconds

Uh, I mean, I think in the case of John D for example, he's the first 007. Did you know that? No. Yeah.

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32 minutes, 18 seconds

So the, the zero zero seven, which is two balls and a cane, which is two bull cane, that how John D would sign his

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32 minutes, 26 seconds

secret letters to the queen, um, because he was one of the influences on James Bond. So that's where we get 007 from.

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32 minutes, 34 seconds

That's. And, and Ian Fleming consciously took that from, uh, John D, but I, my, my thesis and other

32:42

32 minutes, 42 seconds

people think this as well is that when he created this sort of magical angel language that he called Enochian after Enoch,

32:50

32 minutes, 50 seconds

it was just a way to do spy codes and ciphers wasn't, I mean, he might've actually done some rituals, but it was

32:57

32 minutes, 57 seconds

also very useful as a tool for sending messages to Elizabeth that other people couldn't decode.

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So in the Orthodox tradition in the church, the Bible is read aloud.

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34 minutes, 18 seconds

Are Orthodox encouraged to read the Bible on their own?

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34 minutes, 22 seconds

Sure. I mean, St. John Chrysostom actually said famously that the laity have more need of reading the scriptures than even

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34 minutes, 29 seconds

the monks or the priests, because monks and priests live in the liturgy, which for those that don't know, in the Orthodox Church,

34:38

34 minutes, 38 seconds

basically every aspect of the liturgy and the liturgical calendar is Bible. It is scripture, constantly. It's like every aspect of it.

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34 minutes, 47 seconds

And so Chrysostom's argument was, laity need to be in the Bible more than they do because they live it.

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34 minutes, 53 seconds

So if you're not in the liturgy all the time, like those people are, the best substitute is the little church, which Chrysosom

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calls the house. So the household is, in the Orthodox idea, kind of a little mini church.

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So absolutely we got to be on the Bible all the time, and that shows that we're not anti-Bible, like a lot of sort of Protestant evangelicals think.

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So one of the reasons there was a Reformation in the first place is because the Catholic Church over time began to hide the Bible from Christians,

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35 minutes, 21 seconds

and it was not published in the local language in Europe.

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35 minutes, 26 seconds

It was in Latin, it was the Vulgate, and Luther's great breakthrough was to publish it in German, to translate it himself into German. Did the Orthodox Church do the same.

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35 minutes, 35 seconds

Yes, in fact, this is one of the differences between the pre-Vatican to Roman church and the Orthodox churches. The Orthodox

35:42

35 minutes, 42 seconds

always put in the vernacular, everything. The liturgy, homilies are supposed to be in the vernicular of the people. In fact, the Vulgate

35:50

35 minutes, 50 seconds

itself was originally the vulgar Bible. It was the Bible of the People.

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35 minutes, 56 seconds

And so, yeah, I think there was an element to where the Latin church, the Roman church to just sort of solidified into a kind of a tradition that.

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36 minutes, 3 seconds

And it's not inherently wrong to maintain that linguistic heritage, but it's, it's also possible to put it in the vernacular for the people.

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36 minutes, 13 seconds

Uh, I mean, that's the whole idea behind translating the Bible into, you know, the languages of the people so that they can understand it. Uh, but that is one of

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36 minutes, 21 seconds

the differences pre Vatican two, but interestingly, after Vatican two there were both Protestant and Orthodox influences on the reforms of the Roman Catholic church.

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36 minutes, 31 seconds

And thus Rome then became.

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36 minutes, 34 seconds

Emphasizing, they began to emphasize the vernacular after Vatican II.

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36 minutes, 37 seconds

What is, you said you're an iconoclast, a smasher of idols.

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36 minutes, 41 seconds

Orthodoxy famously incorporates icons, paintings on wood into its worship. What is that?

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36 minutes, 51 seconds

This is again, a huge misunderstanding that we would argue we believe is part of a

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36 minutes, 59 seconds

proto Christianity, it's part of Hebrew proto Christianity.

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37 minutes, 1 second

So when you go back to the book of Kings, when you go to the Book of Exodus and you see the way that the tabernacle and then later the temple are described, they are tremendously ornate.

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37 minutes, 12 seconds

You've got gold images of angels and you've got the Ark of the covenant with, you know, angelic imagery on it.

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37 minutes, 18 seconds

So we don't believe that real Old Testament Christianity or Old Testament Judaism, you

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37 minutes, 25 seconds

could say, not rabbinic Judaism, we think that's something different that developed in the fourth and fifth century. What is something different? Yeah.

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37 minutes, 32 seconds

But proto-Christianity or the Hebrew tradition was not iconoclastic. They were against idols, but not all imagery.

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37 minutes, 39 seconds

In fact, and this is something that really changed my mind when I was Calvinist, if you think about it, the Bible is a book, but words are just iconographic versions of images.

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37 minutes, 49 seconds

They're a type of image. Of course.

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37 minutes, 51 seconds

And so the more I thought of written word, yeah, the more I thought about that. It's like, well, you can't actually say all images are bad because

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37 minutes, 59 seconds

capital F a T H E R. That's a type of an image in the Orthodox church.

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38 minutes, 4 seconds

We don't typically image God, the father. We think that as Jesus says in the book of John to the Pharisees, no one has seen the father at any time.

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And he's quizzing the Pharisees there because he's saying, so who do you think Moses was interacting with on Mount Sinai? If.

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No one saw the father because it says Moses saw God face to face. Jesus is basically saying, I was talking to Moses, I'm God. That's why the Pharisees want to stone him in that chapter.

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38 minutes, 30 seconds

Cause he's saying he's the face of God that was interacting with Moses.

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38 minutes, 34 seconds

So this is, this is why the book of Colossians, the book of Hebrews call Jesus, the icon, I K O N in the Greek, the image

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38 minutes, 41 seconds

of the father, this enrages the Pharisee's. So, we think that iconography directly flows out of

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38 minutes, 49 seconds

the incarnation, the Son being the image of the Father.

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38 minutes, 53 seconds

Thus, throughout the early church, you have the development of the liturgy, even in the first and second century.

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38 minutes, 59 seconds

And this has been shown through archeological evidence, through people who study liturgery, they're called liturgists.

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39 minutes, 5 seconds

Even Protestant Anglican liturgist note that the early Church had altars, they had imagery, even synagogues in the in the first and second century.

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39 minutes, 13 seconds

Uh, one of the famous cases is the Dura Europa synagogue in Syria.

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39 minutes, 18 seconds

I think it's from the early two hundreds. Uh, it's lined with images, paintings of old Testament scenes and imagery.

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39 minutes, 26 seconds

So the Orthodox church, if you look at the Dora Europa synagogue is the most natural development of if

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39 minutes, 33 seconds

Christianity was going to open up to the Gentiles, it was coming out of the temple and synagogue liturgical system.

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39 minutes, 41 seconds

Is exactly what it would look like.

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39 minutes, 43 seconds

It would look like an Orthodox church and lo and behold, that's what Orthodox churches look like, and by the way, I remember uh, 20, 23, uh,

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39 minutes, 51 seconds

my, my priest who's a great Russian Orthodox priest, uh Father Vladimir, we, he took us on a pilgrimage to Italy and I was like, why are we going to Italy?

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40 minutes, 1 second

That's not Rome.

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40 minutes, 2 seconds

Well, there's a thousand years of Christianity, you know, prior to the rise of the medieval papacy in Italy.

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40 minutes, 8 seconds

There's tons of Orthodox places that you could go to, right, in Italy.

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40 minutes, 12 seconds

And so we went to the catacombs in Rome and lo and behold, when the Christians were persecuted and they're underground in the catagombs, the first, second, third

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40 minutes, 20 seconds

century, by the way, you can never see all the catacoms, like we spent a whole day just in one of the catacooms in Rome.

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40 minutes, 26 seconds

There's altars, there's images that they painted in the first second, third century. So even the catachome church had liturgy, had imagery.

40:35

40 minutes, 35 seconds

Plenty of examples of this, the Church Fathers also write about it as well.

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40 minutes, 38 seconds

So, those are huge, I would say, differences between.

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40 minutes, 41 seconds

And remember, the people couldn't read back then.

40:44

40 minutes, 44 seconds

Most of the Roman Empire was illiterate, so when they would go to these services in the catacombs or wherever, they would be hearing the Word of

40:52

40 minutes, 52 seconds

God. That's why Peter says, this is the Word God which was preached to you.

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40 minutes, 57 seconds

Paul says to Timothy, pass on all the things that you heard from me in the presence of many witnesses.

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So that oral teaching that.

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Oral hearing of the liturgical worship was the norm.

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41 minutes, 8 seconds

And then one of the things that really cracked it for me as a Protestant, when I left Protestantism was when I learned that, by the way, I learned this from evangelical scholars.

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41 minutes, 17 seconds

One of the thing that developed the canon of the scripture itself in terms of like how the church decided what books go in and

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41 minutes, 24 seconds

which ones don't was what's called the lectionaries.

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41 minutes, 27 seconds

Lectionaries are the daily liturgical readings in the churches.

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41 minutes, 31 seconds

So when the church fathers were having these councils and they were meeting kind of scripture doesn't actually get solidified, at least for the Orthodox church until the sixth

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41 minutes, 39 seconds

and seventh century, they would say, uh, okay, which ones do we have a tradition that says Paul wrote or Matthew wrote,

41:47

41 minutes, 47 seconds

which ones are in the daily election areas? And if you're a Protestant, you believe in soul scriptura, the idea that liturgy and liturgical

41:54

41 minutes, 54 seconds

tradition play this huge role in the determination of the Canon, make it very difficult to say that, you know, we're

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42 minutes, 2 seconds

based on scripture alone, soul scripture.

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42 minutes, 6 seconds

So orthodoxy is not based on Just the Bible.

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42 minutes, 10 seconds

No, we would We would say the Orthodox Church is based on the idea of apostolic succession that the Apostles appointed successors

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42 minutes, 19 seconds

in various Bishops, bishops and sees throughout the Roman Empire It's based on the tradition which

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42 minutes, 27 seconds

could include the lives of the Saints. It could include Liturgy it could include all kinds of the rights of the Church Fathers Canons of the Councils.

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42 minutes, 35 seconds

Those are traditions Uh, and the Bible. So all, all of those elements go into what the basis of the Orthodox churches,

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42 minutes, 43 seconds

whereas, you know, in the Protestant world, you, you have elected elders or something like that, but you don't have this sort of three tiered stool of apostolic

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42 minutes, 52 seconds

succession, tradition, and Bible altogether.

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42 minutes, 55 seconds

What are the practical differences as a weekly communicant in an Orthodox church? How is that different from being a Catholic or Protestant?

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43 minutes, 5 seconds

Um, well, certainly we would have more similarities to a Roman Catholic than most Protestants or evangelicals.

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43 minutes, 12 seconds

You know, there might be a high church Protestant or Anglican communion that would have some similarities with Orthodox church, but I think, uh,

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43 minutes, 20 seconds

you know, for the Orthodox world, um, Fasting is a lot more integrated into what we do than most fasting.

43:31

43 minutes, 31 seconds

Yeah, there's, there, there there's a lot of fasting days in the Orthodox church calendar. What does that mean for you?

43:37

43 minutes, 37 seconds

Oh, just abstaining from certain foods. Lent is a little more rigorous for the Orthodox than it is for. Why fasting?

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43 minutes, 45 seconds

Well, we think that Jesus and the apostles and people like John the Baptist kind of set the tone for

43:54

43 minutes, 54 seconds

retaining an element of asceticism in the church.

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43 minutes, 57 seconds

So obviously, some people could take that to the extreme.

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44 minutes

We're not Hindu yogis, you know, sitting out under a tree trying to roll around and poop or whatever.

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44 minutes, 5 seconds

But we do think there is virtue in.

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44 minutes, 10 seconds

Training the body to be subject to the will so that the body's desires and passions don't control us So that's

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44 minutes, 18 seconds

why fasting has an important role Basically learning to control the passions is what that's part of I'll offend you fast.

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44 minutes, 29 seconds

I am not the best at fasting because I have a really weird, uh, gut biome issues, so I don't fast as much as I

44:37

44 minutes, 37 seconds

should. Uh, it's very, it was very challenging, but there's also people that there's nuances for medical issues.

44:44

44 minutes, 44 seconds

Um, but the orthodox church fasts quite a bit, usually from various meats and stuff like that, but.

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44 minutes, 53 seconds

It's not just fasting.

44:55

44 minutes, 55 seconds

That's different. I think for the Orthodox church, it's not just about food, uh, fasting is also almsgiving.

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45 minutes, 2 seconds

Cause you're sort of it's self denial. That's not just about diet.

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45 minutes, 7 seconds

It's also you, for example, during Lent, it would be appropriate to confess more, uh it would

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45 minutes, 15 seconds

appropriate to give more than you normally would.

45:18

45 minutes, 18 seconds

So we make a pretty big deal about things like almsgiving, whereas, and I'm not saying that other groups don't give, but I think that's stressed a lot more in the Orthodox

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45 minutes, 27 seconds

church than it is perhaps in Protestant churches or other domains.

45:32

45 minutes, 32 seconds

Um, but, I mean, these are just kind of, there's immense differences, I would say between just, just the, uh, I mean, communion is a lot more serious in the Orthodox Church.

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45 minutes, 43 seconds

You don't commune unless you're Orthodox. You can't.

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45 minutes, 46 seconds

Like, we don't have what's called open communion, so Roman Catholic can't come or Protestant can't just come and commune.

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45 minutes, 53 seconds

Most churches are way more open about that.

45:56

45 minutes, 56 seconds

It's very strict in the orthodox church in terms of communion, and usually within the liturgy the priest says, you know, all who are baptized Christians who have

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46 minutes, 4 seconds

themselves through confession may approach the table.

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46 minutes, 8 seconds

Um, because we take it very seriously. We think it is actually, you know, the body, blood, soul and uncreated energy of Christ.

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46 minutes, 14 seconds

So we don't, we don't want to treat that lightly.

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46 minutes, 17 seconds

And I'm not saying that Protestants don't have a reverence for their version of the sacrament, but it's, it's just a lot more serious.

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46 minutes, 24 seconds

I think the Orthodox church and it is elsewhere.

46:27

46 minutes, 27 seconds

Um, but we do have some of the Sacramento principles like confession to a priest that Protestant don't.

46:35

46 minutes, 35 seconds

Have.

46:35

46 minutes, 35 seconds

So again, there's a whole milieu of wide scope of differences between. Everybody wants your attention.

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How was it since the religion you described was originally tethered to a government, an empire, How is...

48:02

48 minutes, 2 seconds

Becoming Orthodox changed your view of government and its role.

48:08

48 minutes, 8 seconds

Um, that's an interesting question. I, you know, I was, when I was a Calvinist, I was more like a sort of a libertarian, you know, get the state out of everything.

48:17

48 minutes, 17 seconds

It is the religion of libertarianism isn't it Um, but as I got more into historic Christianity, I sort of realized that, well, maybe

48:25

48 minutes, 25 seconds

Republicanism isn't like the highest form of government.

48:28

48 minutes, 28 seconds

Like, maybe it's not necessarily the best. So, and I'd never read any critiques of, you know, Republican governance and whatnot, but it turns

48:36

48 minutes, 36 seconds

out there've been, you know, quite a few people, especially after, uh, scientific revolution.

48:42

48 minutes, 42 seconds

There were, there were conservatives and right-wingers who were writing pretty, I would say substantial critiques of Republicanism.

48:49

48 minutes, 49 seconds

Nothing. Even members of royal families were writing pretty good critiques of, um, well, naturally, you know, that they have a vested interest in.

48:59

48 minutes, 59 seconds

No, but there were liberal in the best sense minded people, people who believed in inalienable rights, who argued that

49:07

49 minutes, 7 seconds

a Republican form of government, self-government democracy would devolve into tyranny.

49:13

49 minutes, 13 seconds

True. I Plato wrote even back in his day that, and he was of course, a proponent of Republicanism, but he wrote that the

49:23

49 minutes, 23 seconds

more decentralized in the sense of democracy, he didn't like democracy at all.

49:28

49 minutes, 28 seconds

He thought that that would eventually lead to mobocracy and the rule of the passions because the oligarch in that type of

49:35

49 minutes, 35 seconds

a democratic setting has the incentive to appeal to the biggest number at the lowest.

49:42

49 minutes, 42 seconds

Basis, lowest common denominator.

49:44

49 minutes, 44 seconds

And then it becomes incumbent upon him to really play on the passions of the mob.

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49 minutes, 49 seconds

So why not debase the people because they're easier to control the mob?

49:53

49 minutes, 53 seconds

So there's an incentive that even Plato noticed back then.

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49 minutes, 57 seconds

I think he writes in the republic, if this happens, they're going to legalize weed.

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50 minutes, 2 seconds

They're going to legalize everything to do with butt stuff, so it becomes fake and gay.

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50 minutes, 10 seconds

So he sought, I think, in various ways, even as a pagan philosopher, to try to figure out some way to have a society

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50 minutes, 18 seconds

based on sort of objective, almost mathematical principles.

50:21

50 minutes, 21 seconds

By the end of the Republic, it's sort of like, you get the impression that he thinks So you need to go study.

50:27

50 minutes, 27 seconds

Mathematics on the top of a mountain for 20 years. And then you come back and then you sort of instantiate mathematical forms into the society.

50:34

50 minutes, 34 seconds

And it's interesting because later on, by the end of his life, he seems to progress towards more of like a secret society type of governance.

50:40

50 minutes, 40 seconds

Cause he has this, um, I guess I'm going from memory, maybe the symposium or the other one, but he, he argues that there's this

50:47

50 minutes, 47 seconds

council of night in IGHT, which is a governance board of like spy chiefs. Yep.

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50 minutes, 54 seconds

And so they meet at night because the public's too stupid to know what's going on. So, uh, which is just weird.

51:00

51 minutes

Cause it reminds me of like, I remember reading something about Kissinger talking about the wise men. And like, it's like, he's a Plato's talking about like Henry Kissinger's form of like secret, like secret government.

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51 minutes, 10 seconds

And then we devolve to the level of Jeffrey Epstein from Coney Island.

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51 minutes, 15 seconds

Yeah, but it's all the same thing.

51:18

51 minutes, 18 seconds

It's just a, I mean, Jeffrey Epsteine was an idiot, which no one wants to say, but he was, obviously, when you read his writing.

51:26

51 minutes, 26 seconds

And so it's sort of our version of that.

51:30

51 minutes, 30 seconds

So I noticed that the enthusiasm for liberal democracy, whatever that is, but our system of government that has produced our culture.

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51 minutes, 39 seconds

Enthusiasm is waning for that.

51:40

51 minutes, 40 seconds

Like, I don't know many people who, I don't know anyone who wants dictatorship, just to be clear, but I don't know anybody, I literally don't anybody who thinks the current system is working.

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51 minutes, 50 seconds

So that suggests it probably won't last.

51:54

51 minutes, 54 seconds

So what comes next and what should come next?

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51 minutes, 58 seconds

Yeah, there's no easy answer to that. I mean, I think again, when you look at Christian history, even in the West or in the Orthodox

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52 minutes, 5 seconds

East, you have a pretty normative tradition of Kings and Queens, preferably Kings, but, um, and that happens

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52 minutes, 13 seconds

through a semi-sacramental service called a coronation service.

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52 minutes, 17 seconds

So, you know, the Orthodox Church always coronated emperors, czars, kings, some of the most famous, you know, kings in the history of the Orthodox

52:25

52 minutes, 25 seconds

church, you fought massive battles, they went to war.

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52 minutes, 30 seconds

So I think one thing that ties into this idea of a decryptionizing of the state, which is part and parcel with that sort of

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52 minutes, 39 seconds

a tendency in the Calvinist, uh, you know, libertarian type of tradition, the classical liberal ethos is there was

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52 minutes, 46 seconds

a famous Russian statesman, a public Nazi. I've, he wrote a book, uh reflections of a Russian statesmen around 1890s.

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52 minutes, 52 seconds

And he said, when you decrystianize the state you don't get liberty.

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52 minutes, 56 seconds

You get another cult that runs the state. Exactly.

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53 minutes

And he noticed that when the- I have too. Before the Bolsheviks, right?

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53 minutes, 5 seconds

Really? Yeah, he had looked at the French Revolution and prior examples and he said, you just get another call that steps in and runs things.

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53 minutes, 13 seconds

And I- So you're always gonna be governed by religious fanatics.

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53 minutes, 16 seconds

So the question is, which religion? Do you want some good ones, or at least some nicer ones?

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53 minutes, 22 seconds

I've noticed that just from knowing people who run countries, like they're all deeply religious people. Most won't admit it. You think Macron is not religious?

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53 minutes, 30 seconds

Oh, he's very religious. It's just not your religion. It's some other religion.

53:33

53 minutes, 33 seconds

I don't know what, um, yeah. So, yeah, I think the, the reformation, whether it intended to or not, ultimately kind of

53:42

53 minutes, 42 seconds

severed the relationship that the church had already sort of normalized between church and stay that symphony that we talked about,

53:51

53 minutes, 51 seconds

and then you get, and it's a confluence of interests.

53:54

53 minutes, 54 seconds

It's not just ideologues like Martin Luther or whatever.

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53 minutes, 57 seconds

In fact, many of the reformers had a very powerful.

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54 minutes, 2 seconds

Look, for example, Luther's Reformation wouldn't have exceeded without, uh, the German princes being behind it.

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54 minutes, 7 seconds

So he's sick. He, of course they were resentful cause they didn't want to spend the money. They didn't, and they didn't want to be under the Pope. They were tired of.

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54 minutes, 12 seconds

Of course, and Germany was emerging as the great power in Europe.

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54 minutes, 15 seconds

And like, why would you want to be ruled by... By Italy.

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54 minutes, 19 seconds

So there was a lot of resentment, papal stuff going on, same with Henry VIII, he didn't want to be under the Pope's rules about his ladies.

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54 minutes, 28 seconds

So those combinations of interests, by the way, there's also a Jewish influence on the Reformation as well.

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54 minutes, 33 seconds

In fact, there were, according to Carol Quigley, even Protestant and Jewish banking interests funded the French Revolution massively.

54:42

54 minutes, 42 seconds

Um, and he's got, he's gotta great chapter on the rise of the party boss system in France, which is the Rothschild banking system.

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54 minutes, 49 seconds

Um, And then I just read in the Rothchild's biography, uh, the fact that they had a long-term vendetta with the.

54:59

54 minutes, 59 seconds

Zaris attitudes towards Russians, uh towards Russian Jews and, uh.

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55 minutes, 6 seconds

Lord Rothschald wired 1 million Rupals to be I linen.

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55 minutes, 10 seconds

I knew about other, like the Warburgs and the shifts they'd funded a Lennon and Trotsky, but I did not know that according to the

55:17

55 minutes, 17 seconds

Morton, they'd actually wired Lennan a million dollars, so to speak, and he was supposed to pay it back, but he never did.

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55 minutes, 25 seconds

Well, I think the Bolshevik revolution was ideological, but I think it was also ethnic conflict to some extent.

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55 minutes, 30 seconds

The Lord Rothschild said that, he said we've got to, we will make the Russian Christians pay for what they did for many centuries in his mind.

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55 minutes, 40 seconds

And they did, they made them pay, uh, no one's paid more dearly actually.

55:47

55 minutes, 47 seconds

Um, so orthodoxy, I mean, a lot, you just said I didn't know because I know so little about orthodox, I knew nothing about it three or four years ago.

55:57

55 minutes, 57 seconds

Now it seems, I don't know ascendant, but it certainly seems popular. Why is that?

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56 minutes, 4 seconds

Uh, the internet, you know, has an interesting positive and negative effect that can have on all these domains. So I think in one way,

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56 minutes, 12 seconds

what, you know, I started looking at apologetic stuff around 2000, 2001. And back then it was,

56:20

56 minutes, 20 seconds

you would listen to people's cassette tapes. You would listen.

56:24

56 minutes, 24 seconds

And then a little MP3 on windows, media amp or whatever.

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56 minutes, 27 seconds

Uh, but now it's everywhere, you know, the debate sphere, which is something that kind of grew, not just from

56:35

56 minutes, 35 seconds

me, but I mean, other people like, well, you know, Crowder used to go do this sort of come convince me debate people and then Ben Shapiro would go debate the, you

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56 minutes, 43 seconds

know, college kids, the purple haired weirdos.

56:46

56 minutes, 46 seconds

So that's a lot of low-hanging fruit that like Ben Shapira would do, but they're also sort of accidentally almost came about

56:53

56 minutes, 53 seconds

a pretty intense tenure or so of online religious debating, uh, which Again, it just sort of happened.

57:01

57 minutes, 1 second

It wasn't something that I planned to do or anyone planned.

57:04

57 minutes, 4 seconds

It was just, I remember years ago, somebody said, Hey, would you debate this atheist guy? It was a libertarian guy. Yeah, sure. So we did it on a whim.

57:11

57 minutes, 11 seconds

Then another guy, Hey would you debate? This other, you know, French Canadian ate this guy. Yeah, Sure.

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57 minutes, 15 seconds

And then it sort of snowballs into, you know, a pretty regular thing of doing online religious political debates,

57:24

57 minutes, 24 seconds

uh, it's gotten very popular throughout many outlets.

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57 minutes, 29 seconds

And I think that is a huge contributor because especially if you're a young guy who's interested in ideas, you want to debate your ideas, you want have them challenged.

57:38

57 minutes, 38 seconds

You want to know if your position is solid or if it's weak.

57:42

57 minutes, 42 seconds

Um, the older you get, the less you want do that.

57:45

57 minutes, 45 seconds

And people tend to be, you know, sort of solidified into their views, but younger guys are more interested in that. So I think you buy a cable package.

57:53

57 minutes, 53 seconds

But I think that it's, it's very, um, It's very natural.

58:00

58 minutes

I think to people in the West to do that, to debate their ideas.

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58 minutes, 4 seconds

It's not a feature necessarily of every other society to debate.

58:08

58 minutes, 8 seconds

That's for sure and increasingly it's not a feature of our society. Exactly. We're talking in breakfast.

58:12

58 minutes, 12 seconds

You were a debate participant champion in School. Mm-hmm. I was too that was normal.

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58 minutes, 19 seconds

I don't normal but it wasn't as we're seen as weird No now I don't even know that that exists It exists on the internet so people are

58:27

58 minutes, 27 seconds

The kids in schools are not encouraged to do it. To debate, right?

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58 minutes, 31 seconds

No, in fact, I think I remember years ago when I was doing undergrad and then grad school, they were already sort of trying to phase that out because we had a debate team when I wasn't undergrad.

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58 minutes, 40 seconds

And then by the time I was in grad school there was no debate team anymore. It didn't exist.

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58 minutes, 44 seconds

Right. Cause the premium was on obedience at that point. Yeah.

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58 minutes, 48 seconds

Because they don't want you critically thinking through your positions. Cause then you might notice patterns, which are not amenable to the status quo.

58:57

58 minutes, 57 seconds

Nicely put that's absolutely right so but but people have been on the internet debating religion and orthodoxy's gotten a hearing for the first time

59:06

59 minutes, 6 seconds

maybe ever in American history And the result is I think, I mean, it's not the only contributor, but it did play a

59:13

59 minutes, 13 seconds

huge role in the rise of Orthodox converts in the last five, six, seven years for sure.

59:18

59 minutes, 18 seconds

Um, and again, it just, all of that, I would, I guess is providential because again, nobody in our sphere, our circles plan to do this.

59:26

59 minutes, 26 seconds

We thought it would be fun to do. I do a lot of different things. I don't just debate.

59:31

59 minutes, 31 seconds

So it was just sort of one of the side things I enjoyed to do at times.

59:35

59 minutes, 35 seconds

And that ended up for whatever reason being a lot more popular than I would have expected.

59:41

59 minutes, 41 seconds

So, uh, you know, we've debated many of the top atheists, Muslims, Jews are not huge on doing apologetics.

59:49

59 minutes, 49 seconds

It's not, they don't evangelize.

59:50

59 minutes, 50 seconds

So there's only been a few Jewish guys that even want to debate.

59:54

59 minutes, 54 seconds

Um, we'd done a lot of political debates, feminist debates that have Pretty, pretty big, I mean, in terms of viewership.

1:00:00

1 hour

So I think that- Who were the most fun, if you had to pick a Muslim atheist feminist?

1:00:09

1 hour, 9 seconds

They actually have a lot of similarities, believe it or not, Muslims are not very fun to debate. I wouldn't say that they're the most fun.

1:00:17

1 hour, 17 seconds

I mean, atheists can be fun because they get really triggered with certain, uh, entailments, but probably the

1:00:26

1 hour, 26 seconds

funnest debates are some of the more. Idiotic cult types of people.

1:00:33

1 hour, 33 seconds

They actually ended up being very comedic. So I do a lot comedic stuff.

1:00:36

1 hour, 36 seconds

So when we debate cult leaders, which we've debated several.

1:00:39

1 hour, 39 seconds

Those tend to be really funny, so they're the most entertaining.

1:00:42

1 hour, 42 seconds

Are there any atheists left in the United States? Is that there was?

1:00:46

1 hour, 46 seconds

You know, there was that was very popular in 2000s and I kind of think they

1:00:54

1 hour, 54 seconds

ran out of steam as the worst things got in the West, the less appealing atheism was because it has no explanatory power.

1:01:03

1 hour, 1 minute, 3 seconds

So when people start, especially after COVID and all that, so I up like people notice.

1:01:07

1 hour, 1 minute, 7 seconds

Okay. There's some really evil shit going on in the world.

1:01:10

1 hour, 1 minute, 10 seconds

Yeah. I mean, like we need some explanation and these guys are basically saying there is no explanation. Nothing means anything.

1:01:15

1 hour, 1 minute, 15 seconds

Right? So atheism kind of loses steam.

1:01:18

1 hour, 1 minute, 18 seconds

Um, a lot of the YouTube atheists that were big YouTubers just kind of.

1:01:23

1 hour, 1 minute, 23 seconds

Petered out. One of them was sticking bananas in his butt and they just like, who cares? It's gross. Weird stuff.

1:01:30

1 hour, 1 minute, 30 seconds

So, and then other ones end up like marrying dudes that are women. And so, uh, People begin to see like this has

1:01:38

1 hour, 1 minute, 38 seconds

nothing to offer.

1:01:39

1 hour, 1 minute, 39 seconds

I remember vividly, someone telling me that Sam Harris, the famous atheist was like really, really smart. He's really smart.

1:01:48

1 hour, 1 minute, 48 seconds

And I listened to Sam Harris once. I think it's not smart at all.

1:01:52

1 hour, 1 minute, 52 seconds

Like if that's your, like our standards, I think have changed, maybe. And then I think they've gotten higher. Yeah.

1:01:58

1 hour, 1 minute, 58 seconds

Well, I see when people said Sam Harris was smart.

1:01:59

1 hour, 1 minute, 59 seconds

Oh, yeah, in fact, I mean, I think that the tail end of that period was those debates with Jordan Peterson and

1:02:08

1 hour, 2 minutes, 8 seconds

Peterson was really critiquing atheist presuppositions.

1:02:12

1 hour, 2 minutes, 12 seconds

I think I felt like he could have even gone harder on those guys because they were already sort of losing the ground publicly.

1:02:20

1 hour, 2 minutes, 20 seconds

But even Jordan Peterson is just sort of simple lines of questioning. Well, how do you know that? What's that mean? You know?

1:02:26

1 hour, 2 minutes, 26 seconds

I even, even that wasn't enough really to like help.

1:02:30

1 hour, 2 minutes, 30 seconds

Like the atheist didn't have even enough response to sort of basic internal critiques, which is a very effective way of

1:02:37

1 hour, 2 minutes, 37 seconds

debating and doing, doing worldview debates is to do an internal critique where you show the fundamental contradictions within another person's worldview.

1:02:45

1 hour, 2 minutes, 45 seconds

That is one of the most devastating ways to go about debates. And, um, I think Peterson was, was.

1:02:52

1 hour, 2 minutes, 52 seconds

Aware enough to do that with those guys, whether it's Sam Harris or, uh, Matt Dilla Hunter into the atheist that that was kind of the nail in the coffin for the atheist.

1:03:01

1 hour, 3 minutes, 1 second

Then we had COVID and then people were just like, all right, we need an explanation for fricking demons.

1:03:06

1 hour, 3 minutes, 6 seconds

Yeah. These guys say there aren't demons. Obviously there's Epstein demonic level shit going on. So probably God exists, right?

1:03:14

1 hour, 3 minutes, 14 seconds

I think that's literally the path for a lot of people.

1:03:17

1 hour, 3 minutes, 17 seconds

I don't think that, I mean, I think that's actually what happened for a lot of people.

1:03:21

1 hour, 3 minutes, 21 seconds

And isn't it interesting that some of these high-level so-called atheists are flying with Jeffrey Epstein and going to...

1:03:28

1 hour, 3 minutes, 28 seconds

So sure, and have religious level devotion to all kinds of stupid causes. So like they're the most religious people of all.

1:03:35

1 hour, 3 minutes, 35 seconds

Exactly. But I also, I even wonder at times like, are they even atheists? Maybe they have other kinds of commitments. Of course not.

1:03:41

1 hour, 3 minutes, 41 seconds

I mean, I look at Sam Harris infrequently, but whenever I run across Sam Harris, he seems like a full-blown religious fanatic

1:03:49

1 hour, 3 minutes, 49 seconds

to me. His religion is whatever it is, humanism or Zionism or whatever, but his commitment to it is instantly recognizable as religious faith to me, right?

1:04:00

1 hour, 4 minutes

Yeah, I think, you know, the, the approach that I take to all those debates is worldview based and that what that means is that it's

1:04:09

1 hour, 4 minutes, 9 seconds

not primarily one side stacking up evidences versus the other side stacking evidences and which one you know way it's

1:04:17

1 hour, 4 minutes, 17 seconds

more so analyzing our fundamental commitments or our paradigm through which we interpret the world that's a lot more

1:04:25

1 hour, 4 minutes, 25 seconds

effective. If you can destroy the person's paradigm.

1:04:28

1 hour, 4 minutes, 28 seconds

For getting them to actually change their mind.

1:04:31

1 hour, 4 minutes, 31 seconds

So one of the threads that connects everything or, well, first I would say you've been thinking about faith in a serious way, much longer than most people your age, I think

1:04:39

1 hour, 4 minutes, 39 seconds

this was a pretty secular country or I thought it was.

1:04:43

1 hour, 4 minutes, 43 seconds

Um, but you were thinking about this stuff early and maybe that's why you have an advantage over a lot of us. But, um,

1:04:50

1 hour, 4 minutes, 50 seconds

I've now concluded that like everything is a manifestation of religious faith. And it just goes by different names. And so we, we missed it.

1:04:59

1 hour, 4 minutes, 59 seconds

We thought we lived in a secular country. We actually live like all countries. It's a very religious country.

1:05:04

1 hour, 5 minutes, 4 seconds

You wrote a book on what called esoteric Hollywood, which is basically revealing,

1:05:11

1 hour, 5 minutes, 11 seconds

analyzing and revealing the religious symbolism within popular art.

1:05:17

1 hour, 5 minutes, 17 seconds

Yes. What, what is, tell me the thesis, tell me why you wrote it and give me some examples.

1:05:23

1 hour, 5 minutes, 23 seconds

Uh, well, when I was doing undergrad grad work, I had multiple interests, not just philosophy and, you know, religious

1:05:31

1 hour, 5 minutes, 31 seconds

stuff, but also I've always been interested in film, love movies, um, grew up in a small town, so we didn't have much

1:05:38

1 hour, 5 minutes, 38 seconds

to do other than drugs and movies.

1:05:41

1 hour, 5 minutes, 41 seconds

So, uh, so I always gravitated towards that, towards the arts.

1:05:45

1 hour, 5 minutes, 45 seconds

Um, I enjoy, you, know, performing, doing comedic type stuff. I've always wanted to. Be involved in some way in media.

1:05:53

1 hour, 5 minutes, 53 seconds

So it was only natural, I think, to also take a lot of film classes, study a lot lit and then, you know, sort of bring them all

1:06:01

1 hour, 6 minutes, 1 second

together, synthesize all these ideas.

1:06:03

1 hour, 6 minutes, 3 seconds

And, uh, just for a long time, I was just blogging for fun.

1:06:07

1 hour, 6 minutes, 7 seconds

As I was doing undergrad grad school, I would blog about movies I was watching.

1:06:10

1 hour, 6 minutes, 10 seconds

And I was also studying like propaganda, psychological warfare.

1:06:15

1 hour, 6 minutes, 15 seconds

Uh, how that overlaps with intelligence agencies and how that overlaps, with Hollywood.

1:06:21

1 hour, 6 minutes, 21 seconds

So, uh, the book ended up being the product of just a lot of college and grad school research, particularly, uh about figures like Ian Fleming.

1:06:30

1 hour, 6 minutes, 30 seconds

How he would take sort of his own personal experiences in black ops and intelligence, and then put that into the character of James Bond.

1:06:39

1 hour, 6 minutes, 39 seconds

I mean, he's not the only influence, but he's one of the main influences on his character.

1:06:43

1 hour, 6 minutes, 43 seconds

And then how bond was such a powerful iconographic image to do Cold War propaganda.

1:06:51

1 hour, 6 minutes, 51 seconds

So I just always found that relationship fascinating between all these domains. You've got literature, you've got movies, you got intelligence stuff and all kind of playing together and how they

1:07:00

1 hour, 7 minutes

use that as a kind of tool of Western propaganda during what I think is a dialectical, you know, false cold world war

1:07:08

1 hour, 7 minutes, 8 seconds

dialectic, but it's very instructive.

1:07:12

1 hour, 7 minutes, 12 seconds

On many levels, how, you know, we were talking about icons earlier, but bond is a kind of icon of sort of Western, uh, nihilistic, uh you know Nietzsche

1:07:21

1 hour, 7 minutes, 21 seconds

and Uberman, right, that was used in the cold war to contrast against Soviet ideas of the

1:07:29

1 hour, 7 minutes, 29 seconds

collective man, the new man, you uh, you know, versus the individual man.

1:07:34

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Um, you've got capitalistic sort of self gratification on one side.

1:07:39

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And then over here, you've got decided that you are a property of the state.

1:07:43

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Both of these are dialectical opposites, right?

1:07:45

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And usually the way dialectics work in terms of big term strategy is to synthesize these.

1:07:50

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So, uh, I was also studying Hegel and Hegelian dialectics in college and how that that's, and he does say that there's thesis into the synthesis.

1:07:59

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There's a good academic.

1:08:01

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Research, which I think demonstrates that Hegel was also influenced by Kabbalistic ideas.

1:08:05

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So you have the two pillars of mercy and severity, and then you have the synthesis of those two extremes.

1:08:11

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That can be a way of managing and controlling.

1:08:13

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Um, and people have got this down to the science. It's not just my speculation. You can read like global elite writers like Jacques Attali. He'll talk about Cold

1:08:22

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War being two pillars, of two, two sides of the dialectic that you sort of manage the middle ground and you can synthesize and bring them together. Soap.

1:08:30

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Essentially what I argue in that book is just through a lot of different essays that I wrote analyzing Kubrick and Spielberg and David

1:08:39

1 hour, 8 minutes, 39 seconds

Lynch and Hitchcock, a lot different directors in the first book, not all negative, just sort of doing analysis, I'm not

1:08:46

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saying that everybody's involved in a grand conspiracy, it's more of a concentrated essays on different themes and topics.

1:08:54

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Relating to sex cult and symbology and film and how powerful at least in the last century Hollywood was for giving us

1:09:03

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our religiosity whether we knew it or not, you know, we mentioned Myth-making and we mentioned Plato and you know Plato talking about the

1:09:11

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noble lie and the Republic We thought we were in a secular society We were actually given an entire religious mythology through

1:09:18

1 hour, 9 minutes, 18 seconds

Hollywood You know But ever Bernays said Hollywood is the greatest engine of propaganda the world had ever seen at least up into that time

1:09:25

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And that was obvious to me, even as a child in the 70s, what was not obvious was that it was religious propaganda. I didn't realize this was our religion.

1:09:33

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I mean, maybe not overt, but it's there, right? It's, it's a subtle way to indoctrinate people into

1:09:40

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various types of basically just anti-Christian ideology.

1:09:45

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I mean the book is not just like a low tier thing saying that Hollywood's evil and it's anti-christian. Everybody knows that it's, this is more of an analysis

1:09:53

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of analysis of like, you know, was eyes wide shut perhaps.

1:10:00

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A window into something like Epstein before we knew about Epstein, that kind of stuff, I think that that's fascinating to me.

1:10:07

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I'm not saying that that was Kubrick's intention.

1:10:10

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Um, but sometimes the arts, this is really, really crucial with like Dostoevsky, like the arts can predict things even ahead of time.

1:10:18

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I'm not with such.

1:10:19

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Recurring Freak that you think is this, what is this?

1:10:23

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This is almost of a prophetic spirit. Almost.

1:10:26

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Yes, or, you know, it suggests that, like, we're just acting in a drama whose script has been written. I don't know. I mean, I've literally no idea.

1:10:35

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But it's outside, just a statistical matter, it's outside the realm of chance, for example, how many times The Simpsons predicted coming events.

1:10:43

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Like, what is that?

1:10:44

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I have known writers on The Simpsoms. They're not yogis. They are not mystical figure.

1:10:50

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I mean, so I have no idea what that is, but I just noticed that it's It's happened. It does happen.

1:10:56

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Phenomena that for one, like if you read Osiefsky and some of his novels, he would write almost with precision, I think not because he was in on it, but

1:11:05

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because he was actually kind of a genius. Like he would write about years

1:11:12

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before what the Bolshevik revolution would do and what the socialists would do in Russia and almost with accuracy in terms of like the number of skulls that would be mounted up.

1:11:21

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Um, that I think is prophetic in the case of a lot of what went on in Hollywood in the last, you know, several decades, that's more so propaganda. That's intentionally

1:11:29

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conditioning us, um, especially with a lot of like tech, uh, gadgetry.

1:11:36

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You know, the bond films actually introduced a lot of people to sort of spy world gadgetry that would then become.

1:11:43

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Day-to-day normal American living, right? I mean, even cell phones.

1:11:47

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Like the internet itself is just old school cold war cryptography that turned into everybody's form of communication.

1:11:54

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Um, you know, a lot of the spy surveillance gadgetry or whatever that you see going on in James Bond, this begins to be a thing that conditions people to getting used

1:12:02

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to, you know, being surveilled, getting used to having all their lives on the internet live stream.

1:12:08

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I'm saying that there's broader components to these types of stories that do condition us.

1:12:15

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I don't mean to go full schizo here.

1:12:17

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I'm not saying that like everything all I would just plan.

1:12:19

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I'm just saying that the deeper that you go into it, you do realize, for example, that, uh, the CIA is consulted on movies

1:12:27

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forever, forever, like all the way back to even before, uh you had famous actors and actresses that were spies.

1:12:34

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I mean, a lot of people don't know this stuff. That's just kind of level one of this stuff, but It even gets more sophisticated into like studying the effects of early

1:12:41

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slasher films that are had on people. It would put people in like a catatonic state to make them more suggestible.

1:12:47

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Everybody's probably heard about subliminals. Like all of that is related to or adjacent to the type of things that we're discussing here. Like this is, it's a very

1:12:56

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niche but well studied branch of how to use fiction to condition people.

1:13:03

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And one element that might be a little more accessible to people is that.

1:13:07

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If you go back to the turn of the century, last century in the UK, um, especially as they eventually had the Official Secrets Act, you

1:13:16

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couldn't say what you did when you worked for British intelligence or whatever, but you could write fiction novels that kind of loosely told those stories.

1:13:25

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And so a lot of British authors that are now famous, you know, formerly wrote or formerly worked in British intelligence.

1:13:32

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And then like William Somerset Maugham and these different characters, Graham Green, Graham Green. Exactly. They would go on.

1:13:38

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And then, of course, Ian Fleming, they would, they would write into.

1:13:41

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The stories, what they'd actually been up to. You could write our man in Havana, but you couldn't actually write what you did in Havanna. Exactly.

1:13:48

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Um, and then you'll, and you'll find these fascinating nuggets, you know, Joseph Conrad is the secret agent, which was one

1:13:55

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of the first, uh, there was one revolutionary era spy story.

1:14:00

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I forget the name of it, but his is sort of the most well-known, the secret agent, um, and he's got like the States using anarchists, there's

1:14:07

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a false flag event, like, you've got these principles in these fiction stories, which seem to match up to reality.

1:14:14

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So I just found that fascinating that, that you would have all this in fiction.

1:14:17

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And then that sort of, that sort of blurs the line between reality and fiction sometimes intentionally, because audiences

1:14:26

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will watch things and it will sort of embed in the subconscious and I'm not trying to be, again, I'm not being schizo about it.

1:14:33

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Like you're getting programmed.

1:14:35

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Whether you know it or not, but I don't think all plays and fiction are bad.

1:14:41

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I'm just saying people don't go to Argo to realize they're watching propaganda, but they're washing propaganda. Does that make sense?

1:14:48

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Of course. And that's why it's effective.

1:14:50

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So one question that appears in fiction and raises speculation in real life, and

1:14:58

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it's a very specific question, and you may know the answer.

1:15:02

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Is there evidence that intelligence agencies of any country have used, or criminal organizations in any country have ever successfully

1:15:09

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carried out assassinations using crazy or suggestible people who don't know they're participating in it?

1:15:15

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Which is to say like, lone gunman shoots public figure lone gunmen is actually a tool of some other organization doesn't know

1:15:23

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he's a tool the organization he committed the murder but he did so maybe unbeknownst to him at the urging of some of the groups Sirhan Sirhan for example is

1:15:33

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there any evidence do we know that's actually happened ever.

1:15:38

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I think it's very obvious that it has happened.

1:15:42

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I don't know what the standard of evidences would be to say with absolute certainty in a specific case, you know, people talk

1:15:49

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about Maria's vendor lube that he was used, you know, for the right, for that. Or I should, uh, we people talk about, as you said, sir, hon. I mean, you could say Oswald perhaps was.

1:16:00

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Uh, there is such a thing as false flag recruitment, which is where people are recruited into thinking that they're working for this group, but they're actually working for the Southern group. So that does occur.

1:16:08

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Um, and I think that if you study assassinations and how they're conducted, they don't happen often, but.

1:16:16

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They do tend to use, you know, uh, crazy people or, or people that are very suggestible.

1:16:23

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So I think, that's definitely probably 100% goes on. I mean...

1:16:28

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We had what was Shinzo Abe was one of the most recent, uh, other than Charlie Kirk, obviously, you know, assassinations that there

1:16:35

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was some weird, weird things with that in terms of usually political ideologues or religious ideologs are very useful for these types of, of operations.

1:16:45

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Um, so yeah, I think, I think, especially with JFK, even you've got significant evidence.

1:16:53

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If you look at the person of Angleton, if you look at what came out of the JFK files. Like he was.

1:16:58

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Literally just passing all kinds of information to the Mossad in the JFK files.

1:17:02

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There was like four pages were about his secret relationship with the Mossad.

1:17:06

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I think there was a confluence of interests, as you said, with the organized crime CIA and Israeli interests, all sort of had the motive in regard to

1:17:14

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JFK, but I think that's a recurring pattern is to absolutely contract it out to either organized crime. I mean, Murder Inc

1:17:23

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began as a Jewish assassination squad that was used by not just Sicilian mafia, but also at times the

1:17:31

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U S would contract out and use these people for operators.

1:17:33

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If you want to get rid of somebody, just use the gangsters. You're not going to do it yourself. So yeah, that's, that well known.

1:17:38

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I think if you look at operation underworld where the CIA was using organized crime for many years.

1:17:44

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How much evidence is there that the CIA do you think has an active role in American politics now?

1:17:52

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Uh, my research has mostly been past decades of that relationship.

1:18:00

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So I'm not.

1:18:02

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The most up-to-date on President, but I would imagine I would have passed his prolog, how certain are we that the United States, U.S.

1:18:09

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Politics has been influenced by?

1:18:10

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I mean, I think when people talk about the deep state, we're talking about a sort of breakaway national security apparatus that

1:18:18

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has a tremendous amount of influence and control on domestic and foreign policy. Absolutely. 100%.

1:18:25

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I think that superstructure that is international, that is, you know, people talk a lot about the five I's and all that kind of stuff. I think they do coordinate.

1:18:34

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I think it's very clearly.

1:18:36

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When you get up into that level, even above intelligence and CIA, when you get up into the level of like steering committees and the CFR, the trilaterals,

1:18:45

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like it's not accidental that Epstein was literally David Rockefeller's legate on the trilateral commission. He was a commissioner for it.

1:18:51

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I mean, that's that they created that for Brzezinski, right?

1:18:54

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It was Kissinger who went to David Rockefellers and said, we did this guy, Brzezynski would be great for trilateral. They created it for him.

1:19:01

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And so for Epstein to essentially be at that level, which is not, I don't think we knew that until that, you know, Bannon

1:19:09

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interview came out and Jeff rips it out with David Rockefeller.

1:19:19

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That's yeah, that's one of those details. That's I mean, do you ever suspect that the sex the sexual components of the Epstein

1:19:27

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story? Which I don't want to minimize because they're awful But do you every suspect that maybe they're also a distraction from bigger? It's much bigger than that.

1:19:35

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Yeah. I mean, in a lot of those emails and text messages and things that came out, you've got like, uh, there's so many crazy

1:19:43

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examples, like you've got, I mean you got high level finance, money laundering is part of that you've, got weapons trafficking is a huge part of, that, um,

1:19:51

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because if you read Whitney Webb's book, right, like it's the Adnan Khashoggi, uh operation, which also included like filming people on that yacht, uh that becomes kind of a pattern See ya.

1:20:01

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Also the way that Epstein would do, uh, his stuff. So you've got weapons trafficking. You've got the high level blackmail. You've. Human trafficking.

1:20:10

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You've got, um, money and finance, and you've also got, uh.

1:20:16

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Planned chaos in certain areas that you move money to prior to the chaos to benefit from the destruction, which is something

1:20:24

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that Ian Fleming had specter doing all the time.

1:20:28

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I suspect the in Fleming was talking about the sort of, uh, Epstein level Rothschild level, uh gaming

1:20:36

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of different markets, cause that's a huge part of what they were doing where he's basically emailing our end to Rothschuld.

1:20:43

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And he's saying, there's going to be a huge conflict over here, move in early, buy out resources, et cetera, because the conflicts,

1:20:51

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the chaos is coming, they did it about Kenya, uh or excuse me, Somalia, there was emails about.

1:20:58

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How to do this with the Greek debt crisis. When that happened to buy up after it collapsed, right?

1:21:04

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So that's a huge component. And we know that that's nothing new because the Rothschild's biography that I was

1:21:11

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just finished reading by Morton brags about how they did the same thing at Waterloo, they, they crashed the

1:21:19

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London stock market on the basis of false information and then bought it up when it crashed, when they out that the information was false.

1:21:27

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It's exactly what the same thing that Jeffrey Epstein was doing in the emails with, uh, are going to draw.

1:21:33

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It's funny that they called the, you know, the thousand years after the fall of Rome the Dark Ages as compared to this.

1:21:42

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It's also crazy too, that we think that there's no religious component to the world today when we seem to have all kinds of very

1:21:49

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demonic activities going on, which suggests, you know, secret societies, cults, you name it.

1:21:56

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So I think that the world really operates in this way versus the sort of secular mythology that we were taught.

1:22:05

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Yeah, I mean, I don't see anything secular happening really in the United States at all.

1:22:10

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And if you, I just first noticed this on the LGBTQ, I can barely pronounce it, agenda question where

1:22:18

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the commitment to that was like more than just compassion for, you know, discriminated against gays. It was like this religious fervor.

1:22:27

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Yeah.

1:22:28

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And that was the first sign to me that actually, I think we're dealing with a faith here.

1:22:33

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Yeah Yeah, and you know, there's a the you find elements of these types of ideas in various Talmudic texts For example the idea of aliens.

1:22:42

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I'm not saying that there might not be unexplained phenomena I think there is I think a demonic component to it, but the idea specifically of

1:22:50

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There's one of the tractates that discusses the 18,000 worlds.

1:22:53

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So it's it's an older Talmud idea that There are these other life forms and I think that this you know recent films like Disclosure Day

1:23:02

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Spielberg's ethos, that kind of, I think that plays into that idea that no, there's not demonic stuff because if you watch the movie, the whole thing was like, no, they're actually your friends.

1:23:12

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They, they, they sort of alien saviors makes that case.

1:23:15

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Yeah. It's kind of like, don't think it's demonic.

1:23:18

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This is more of a salvific type of thing. Um, so I think. That's propaganda.

1:23:22

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So we welcome our new alien overlords much like childhood Zen. And if you've read childhood Zen, you know that Arthur C. Clark, who was buddies with Crowley.

1:23:31

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Right. They're actually promoting this idea that Carolyn, who's this, he looks like a demon. Right. But he's our alien savior.

1:23:38

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And he comes to earth and gives like medical advances and technological advances. And then he says, Oh, by the way, I need your first generation of your children.

1:23:48

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And then.

1:23:48

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He takes them off and nukes earth. So it's like, I'm going to save you by taking your kids and destroying the rest of you because you're all going to kill yourselves.

1:23:58

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Uh, if we just let you be, and I'm just giving that as one example, like famous, you know, propaganda and sci-fi.

1:24:04

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HG Wells was a huge propagandist about the same, the stuff too.

1:24:07

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He was a high level, uh, he described himself as a Luciferian. He says in his book, God, the invisible King, he says, you might think that in the coming

1:24:15

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technocracy, brave new world, you're going to be atheists. No, no, no.

1:24:18

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So we have a different deities named Lucifer.

1:24:20

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Uh, he will be the deity of the future.

1:24:23

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So he's a Promethean, you could say, um, But he was also like one of the chief propagandists for the sort of Rothschild,

1:24:31

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Milner, Fabian circles that were promoting a socialism and technocracy back, you know, in the 1800s, late 1800s early 1900s.

1:24:39

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What are the consistent lies that this propaganda tells?

1:24:42

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Like what connects all of the, one of them, I'll just start by saying one of the main lies that they're committed to convincing you of is that all of this is

1:24:51

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secular, it's all science-based, it's materialism, like nothing, there's no spooky supernatural, like I noticed that.

1:24:59

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Yeah.

1:25:00

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Uh, one of the things I've done on my, my YouTube channel last 10 years is, uh, what I call the global elite book series.

1:25:06

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And all we do in the last 10, years is like, we pick various.

1:25:10

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Present ski, HG Wells, Jacques, out to Lee, Carol Quigley.

1:25:15

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I mean, you just go down the line and we read through the texts and then I do a talk on them.

1:25:20

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And what we've noticed, we've done dozens of these is there's a consistent pattern of, I say there's like, you know, five or six.

1:25:28

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Commandments of the, of the elite that you have to be on board with.

1:25:32

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And there seems to be recurring pattern of, um, because humanity is overpopulated, we must have global governance.

1:25:40

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We must have a, a United world religion.

1:25:43

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Eventually we must, uh, full spectrum dominance control of area of life.

1:25:47

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Everything's surveilled all the way up to, we did, even did, uh remember Klaus Schwab's, uh fourth industrial revolution book, that whole book they came out right before COVID was

1:25:56

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about how the coming crises will bring about this sort of globalized one world order ruled over by

1:26:05

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internet of things, you know, Skynet type stuff.

1:26:08

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And that leads to rationing and, uh, you know, austerity, all that kind of stuff that we've seen pushed by these people for so long.

1:26:16

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But I think, you know, some of the most telling books are like Jacques Attali's book, Brief History of the Future.

1:26:22

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That book was written in 2006 and he was the sort of Kissinger to, You know, uh...

1:26:27

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The presidents of France, Macron and people like that.

1:26:30

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Maybe even Mithirana, I forget who he was consultant to, but he was the Kissinger of France. Huge neocon type person.

1:26:39

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And in that book, he says towards the end of it, he says, we've progressed to the point where we're going to have a global brain.

1:26:47

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It's the golem because of the golems. We're all going to be linked in.

1:26:52

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You'll lose your individuality when you're linked into the global brain, And he says, At the spearhead of all of this is the transhumanists transhumanism is as Julian

1:27:00

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Huxley coined the term, the future that we're going into.

1:27:04

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And so those are the elements, one world religion, one world currency, uh, one-world brain. Uh, everything's sort of unified.

1:27:13

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And if you read Huxly, I read a bunch of Huxleys books.

1:27:16

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He says, not just in brave new world, but he wrote another book people don't know about called the perennial philosophy. And he says, people don't realize that any.

1:27:24

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Theology or ideology that allows you to have a significant degree of individuality has to be erased so that we can create the blob,

1:27:33

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the big amorphous blob where we're all sort of blended into one giant thing that's controlled, it's the exact same thing that a

1:27:40

1 hour, 27 minutes, 40 seconds

hundred years later, almost Jacques Attali says in his books, uh, about the global golem, like that's

1:27:48

1 hour, 27 minutes, 48 seconds

the goal is to create this sort of homogenized controllable.

1:27:52

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And of course, and that's the point of mass migration, eliminate distinctions.

1:28:00

1 hour, 28 minutes

But the goal of all of that is what? The destruction of people?

1:28:05

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Uh, I do think that there's a pretty consistent pattern of belief amongst a lot of these people who are

1:28:12

1 hour, 28 minutes, 12 seconds

technocrats and trans humanists, they think that technology will even to go back to Arthur C.

1:28:17

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Clark, like everybody remembers 2001 space Odyssey and he co-wrote that, uh, and helped, you know, that come to, to the, to the

1:28:25

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big screen, but they also wrote another book that was also a movie, which is very enlightening called 2010. It's not as good of a movie.

1:28:32

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But. In 2010, it becomes more explicit that the cold war was about producing a dialectical synthesis where the scientific elite

1:28:40

1 hour, 28 minutes, 40 seconds

from the Soviets and the West come together and they create the technocratic scientific priest class that rules

1:28:48

1 hour, 28 minutes, 48 seconds

us, that allows us to achieve apotheosis.

1:28:54

1 hour, 28 minutes, 54 seconds

And then in 3001, that apotheoses happens through union with AI and tech.

1:29:02

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So basically the idea is presented, I think in those books that we become God through technology, Ray Kurzweil, or he's even said this kind of stuff.

1:29:11

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So the singularity, all that kind of ideology, which is not new to Kurzweile actually, uh, Hagel had a version of this that he

1:29:19

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called the Omega point where all the dialectical oppositions eventually synthesize into everything in his view becoming spirit,

1:29:26

1 hour, 29 minutes, 26 seconds

which has everything becoming some sort of transcendent unified reality. It's Huxley's blob.

1:29:32

1 hour, 29 minutes, 32 seconds

It's, uh, you know, I think who's that crazy tear to shard in the ex-communicated Jesuit guy.

1:29:40

1 hour, 29 minutes, 40 seconds

He talked about the, uh new, everything becoming the new O sphere.

1:29:44

1 hour, 29 minutes, 44 seconds

And that actually influenced some of the early developers of the internet. They talked about creating this hybridized merged idea where

1:29:52

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everything becomes essentially the net basically. So I think that.

1:29:57

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That's how they see these things because they worship this idea of evolution.

1:30:02

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And I'm not saying there's not degrees of like adaptation and nature, but this idea that there is a determined, controllable priest class that can

1:30:10

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steer us towards some sort of, um, transcendent singularity omega point.

1:30:16

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That's sort of their religious, that's their eschatology.

1:30:19

1 hour, 30 minutes, 19 seconds

So they have, they have like you said, It's a competing eschatology, that's right. It's competing escatology, that's nicely put, but the goal, so the

1:30:27

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Christian eschatologist is God returns, and the pagan eschatologists is I become God. Exactly.

1:30:34

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So, and now some, some of those writers were actually revised and reinterpret Christianity.

1:30:41

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And you mentioned earlier, Rosicrucians, some of those hermetic groups actually had this idea that Christianity is just sort of a allegory for,

1:30:50

1 hour, 30 minutes, 50 seconds

uh, immortality and resurrection through some sort of gnosis or knowledge or technology.

1:30:56

1 hour, 30 minutes, 56 seconds

Replace man with the God with yourself Yeah, Crowley Crowley is a great example of this because he's a figure who, by the way, was also working for British intelligence.

1:31:04

1 hour, 31 minutes, 4 seconds

Uh, also Crowley was a, it was a huge proponent of this idea of man achieving apotheosis through not just tech, but through sort of magical view of tech.

1:31:14

1 hour, 31 minutes, 14 seconds

Which Isaac Asimov expresses in his, you know, three laws of magic or whatever, magic and technology, Arthur C. Clark, same ideology.

1:31:22

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He's hanging out with the Crowley and circle. So I think there's also an overlooked.

1:31:26

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A sort of satanic component to a lot of this ideology that people don't think about.

1:31:33

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But if you look at, for example, to go back to like the Milner, Fabian, Rothschild circles, they were promoting Madame Blavatsky heavily.

1:31:42

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She was a Fabian socialist and Crowley was a huge fan of hers.

1:31:45

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In fact, he told people to read her writings to understand- So, so Theosophy is another great

1:31:53

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example of this kind of religion of the future that Father Seraphim Rose talked about, in fact, he highlights Theosphy as one of the key elements in his famous book, Orthodoxy and

1:32:01

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the Religion of the Future, Saint Serapham Rose now, but very predictive, very accurate that this is essentially demonic.

1:32:08

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He wrote that in the 70s, basically saying where this, you know, H.G.

1:32:13

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Wells sort of idea would, would eventually take us by our day.

1:32:16

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And he was spot on and the book's kind of amazing.

1:32:20

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If you read it, um, literally predicting everywhere that we're at, but he says, you know, this Blavatsky satanic type ideology

1:32:27

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is what, for example, popularized yoga throughout the West. We wouldn't have yoga everywhere.

1:32:34

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Every Instagram chick doing yoga.

1:32:37

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If it wasn't for Adam Blavansky and then Crowley With respect, Madame Blufatsky from the surviving photographs does not look like she practiced yoga.

1:32:46

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Uh, I would not want to see her in yoga pants. No, sorry. I couldn't resist. I am a nasty person. Um, why yoga?

1:32:57

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Well, uh, there's a lot of reasons.

1:32:59

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I think that, and my wife just, she just did a whole bunch of podcasts on her YouTube channel about, uh yoga and tantric Buddhism.

1:33:07

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Um, there was a lot reasons why Eastern philosophy, and I'm not saying everything about Eastern philosophy is necessarily bad, but elements of Eastern philosophy has a

1:33:15

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lot more, uh collectivists in the way that they approach who man is and what he is in the world.

1:33:23

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So.

1:33:24

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Um, yoga, I think is a way to, if you take it seriously, I'm not talking about like people that just sort of stretch and do Pilates,

1:33:32

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but like the actual process of yoga is intended to initiate you and basically your, you know, the base

1:33:40

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of your spine, your chakras and all that, that's supposed to like essentially possess you now.

1:33:46

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I'm saying everybody does yoga is possessed. I'm saying that that's the purpose of it is you're invoking entities to.

1:33:54

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Begin at your butt stuff and like, go up and open up your third eye.

1:33:59

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So it's essentially an initiation process.

1:34:02

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What's supposed to be, that's what it is in the, in the Hindu and the tantric tradition, but in the tantrum tradition, it's, it's actually a lot of really gross stuff, which people don't know that.

1:34:10

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But what does that mean?

1:34:11

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Like really gross sex stuff, like tant, the actual tantric Buddhism, when you get into like the depths of what that's

1:34:18

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about is an Probably, absolutely.

1:34:21

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Just borrowed this for his whole process of pushing yoga, you have to do all of the worst possible actions to kind of get beyond good and evil.

1:34:31

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So it's kind of a Nietzschean idea of like, I mean, the worst thing you could think of, you got to eat like feces, you gotta do incest, like you do all the worst

1:34:39

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things to not just balance the good side, but also the evil side.

1:34:44

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So it's the left-hand and the right-hand path have to be transcended.

1:34:48

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And so their idea, this is a common idea, not just in, no, this is like the inner teaching of like tantric Buddhism. Like if you were to, but

1:34:55

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not just tantric Buddhism, I mean, there are other groups have adopted the same idea. Absolutely. Absolutely.

1:35:00

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Yeah. Um, you can see why Crowley saw that as. Or key to sod or exactly. Cobblistic echoes there too.

1:35:09

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But the core idea is you have to go as far out as you can.

1:35:14

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Yes, inversion, the principle of inversion, and we talk about this a lot of times, and you know, people in our sphere,

1:35:22

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my buddy Mark Hackard, he's written a bunch of articles about orthodox theology and philosophy and Soviet history, and he's talked about some of the early, for example,

1:35:30

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Bolsheviks, one guy named Gleb Bokii, he was very interested in sort of eyes wide shut inversion stuff as a way to revolutionize society.

1:35:39

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In terms of the Bolshevik Revolution, there was...

1:35:44

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So commit atrocities and, but not just like killing, but like also to promote in society, like degeneracy,

1:35:52

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because that has the print that can revolutionize society. But that's true.

1:35:58

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It is, in fact, one of the key sixties counter cultural revolutionaries, uh, Wilhelm Reich actually had the idea that

1:36:06

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in order to have a successful cultural revolution, you would have to have total

1:36:13

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open sexual pan relationships because that would remove patriarchy.

1:36:20

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And then with the rise of the goddess and the feminine principle, that would allow the actual socialist revolution.

1:36:27

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I was It's a very common, it was a very common idea.

1:36:31

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So the old fashioned communists, you know, the Stalinists were prudish. They were against the gay stuff. Totally against it.

1:36:39

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But the Bolsheviks had been, the pre-Stalin period had embraced that Stalin pushed back against it and then in the United

1:36:48

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States in the late fifties and sixties, a bunch of revolutionary movements believe that the SLA, Charles Manson, you know, there was

1:36:56

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all orgies But that ethos of the sixties counterculture stuff wasn't just,

1:37:04

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you know, Ginsburg and people like, you know, coming up with crazy ideas to party.

1:37:09

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There was an earlier idea that some of the key Fabian social, for example, 1890, some of Fabian socialist, like be interested in the

1:37:16

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web. They actually understood that if you promoted, for example, bestiality in public art, this could undermine and Troy.

1:37:27

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Uh, the UK's sexual ethos at that time.

1:37:31

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So they were way out of the curve, like in the 1890s, Bertrand Russell was famously a pansexual, like, uh, one of the, um,

1:37:39

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Terrence McKenna, a big open relationship. But so they've always understood that to remove those boundaries is actually a way to invert

1:37:47

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and then change society on the mass.

1:37:49

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To unleash power, there's a power that comes from that, from transgression, it's demonic power. Exactly. But they never called it that.

1:37:57

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But it's clearly true. But the tantrics understood that.

1:38:00

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They actually understood that you're actually sort of taking on sort of more and more demonic energy versus the, you know, God's uncreated energy.

1:38:08

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But it's still energy. Yeah.

1:38:10

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So when Satan promises Jesus that he can have, you know, the kingdoms, he could deliver the kingdoms like he had the power

1:38:17

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to bestow on those who worshiped him. Like it's, it's real. There is a real.

1:38:22

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Demonic power that can be tapped into.

1:38:27

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So that's what makes it even more compelling.

1:38:30

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I mean, there's a reason people, it's like cigarette smoking. Yeah, it's bad, but people do it.

1:38:34

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Why? Because they get something out of it.

1:38:36

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There's a that people worship demons, not just because they're inherently perverse, but because it works short-term. Yeah, right.

1:38:44

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Yeah, absolutely.

1:38:45

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Um, and again, that's that that principal inversion is Well known way back into

1:38:53

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you know I remember reading.

1:38:55

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That's why you sacrifice, the Incas sacrifice children.

1:38:57

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So the Mayas and the Aztecs and the Vikings and like, when you sacrifice a virgin to the rain god, it actually rains.

1:39:06

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Well, like, uh, you probably heard of Michael Aquino, right? Yeah. Yeah.

1:39:10

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You know, everybody, you might've heard of his, he wrote that, uh.

1:39:14

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Mine were to Cy war document, which like the army's doctrine of psychological warfare back in the eighties or whatever it was.

1:39:20

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And he wrote, that, but he wrote another book called, um, black magic.

1:39:24

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And the whole book is basically, I remember reading this years ago.

1:39:26

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It's basically taking the principles of Egyptian sorcery, but applying it to like military psychological operations.

1:39:35

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So.

1:39:36

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Yes, actually people do study ancient sorcery and magic and that kind of, even the CIA even had a whole program, I want

1:39:44

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to say in the seventies, kind of adjacent to Project Stargate, where they were studying Satanism and the occult to sort of weaponize and try to understand these

1:39:53

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ideas and see how far they could go with them.

1:39:55

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Where did nuclear technology come from, do you think?

1:40:00

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Uh, I mean, you Oppenheimer described himself as to a degree, sort of engaging

1:40:10

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in, I don't know how serious he took it.

1:40:14

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And I've also read some interesting critiques of Oppenheim or that, that argue that he was perhaps more of a propaganda and an actual scientist.

1:40:22

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So in a lot of these domains of like high esoteric science, I don't claim to be a scientist. I'm more of a philosophy guy, but.

1:40:30

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I don't know, but, um, he could have been much more of a propagandist than he was an actual solider.

1:40:35

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I think that was true of a lot of the scientists involved in this.

1:40:38

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It's not clear what they were creating.

1:40:40

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It's very clear that they were used to create the illusion that they were creating something, but it may have pre-existed them. I'm just throwing that out there.

1:40:47

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Well, I, you know, what, one thing that's interesting is that the way that's some of the early people involved in those

1:40:54

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chemical sciences, you probably heard of Jack Parsons, he was a, you Know, Crowley and they would sometimes describe what they were doing as a kind of ritual.

1:41:03

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So they saw the idea that you could split the atom as kind of a ritualistic a principle of by

1:41:10

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doing this, you release energy, which is the very type of thing you were talking about with like the demonic aspect of releasing and control, trying to control the energy.

1:41:19

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Well, it raises like a question, which is like, where does the act of creation come from?

1:41:24

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So the act creation is God, you know, it's God's doing, God creates. So it's the act destruction. Right. And Satan's destruction.

1:41:31

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But the act of creation, like every person who's ever, every person, really, who's ever engaged in any creative activity knows that there's what we call this

1:41:39

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moment of inspiration, where the idea, the notion comes to you, but where does it come from.

1:41:44

1 hour, 41 minutes, 44 seconds

And people don't explore that question for some reason. But it's an open question. Like, where does that come from?

1:41:49

1 hour, 41 minutes, 49 seconds

Ideas pop into your mind, thoughts pop into your mind that you've never considered before, but that are just there.

1:41:55

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And so you're not really coming up with them so much as you're summoning them. I guess that's what I'm saying. Yeah.

1:42:01

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And that's true for good things, but it's also true for bad things.

1:42:03

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Is it not, I mean, does any living person not know what I am talking about?

1:42:06

1 hour, 42 minutes, 6 seconds

Well, so in the Orthodox tradition, we have this idea that your thoughts come from one of three sources.

1:42:15

1 hour, 42 minutes, 15 seconds

It either comes from you and your own sort of innate spirit and creativity, which God gave you, or it comes from God, or comes

1:42:22

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from the angelic or demonic realm. So there's three possible ways that you could get that inspiration.

1:42:31

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The term that's used in the is Logithmoid, which is sort of thought forms that can sometimes occur.

1:42:37

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Usually those are in the Orthodox tradition spoken of sort of as demonic influences.

1:42:42

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But you're right to that, I think that idea of inspiration and then putting it into your

1:42:51

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work, if you look at it from the evil perspective, that's the whole thing that Crowley talked about in magic theory and practice is that all you're

1:42:59

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He says the world and all of his actions are equalized. Everything in the world is equal. There's nothing good or bad.

1:43:05

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And the true magician is the one who takes the matter or the, the things in the world, and puts his will and intention into

1:43:13

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it, and then affects an energetic change in the word and whichever one is successful and takes on that's the true Magician.

1:43:23

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Now, I mean, Crowley is a liar and a deceiver. So I'm not trying to give him too much credit, but that is the attitude. I think that a lot of people who engage in

1:43:31

1 hour, 43 minutes, 31 seconds

that type of an idea, they have that.

1:43:33

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Principle that they think that they're doing sort of magic workings in the world to affect change and that makes them the majorist.

1:43:42

1 hour, 43 minutes, 42 seconds

Does that make sense? It does make sense.

1:43:45

1 hour, 43 minutes, 45 seconds

I just, as I get older, I have come to believe that we're really kind of a pass through a lot of the time

1:43:52

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that we are subject to all these external forces that we don't acknowledge.

1:43:57

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We don't perceive most of the times, but that those are really the defining moments of our lives.

1:44:03

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Like we either accept or reject things presented to us from outside of us. I guess that's what I'm saying. Yeah, I.

1:44:12

1 hour, 44 minutes, 12 seconds

Yeah, I mean, really I didn't find any significant, deep analysis of this type of a analysis of like spiritual

1:44:20

1 hour, 44 minutes, 20 seconds

psychology, I guess you could say, until, you know, I got deeper into Orthodox tradition where they, they go pretty deep into understanding this kind of stuff.

1:44:27

1 hour, 44 minutes, 27 seconds

Because if you think about it, like, I don't want to degrade the office too much, but like a priest, Orthodox priest, they're masters of human psychology, that's not all

1:44:35

1 hour, 44 minutes, 35 seconds

they are. But if you hear for decades, people's.

1:44:40

1 hour, 44 minutes, 40 seconds

Confessions, you're going to be a very good psychologist if you're good at it.

1:44:44

1 hour, 44 minutes, 44 seconds

Right. I see you're gonna understand, um, you know, not just human weaknesses and stuff like that, but you're to understand the, these other influences

1:44:52

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and hopefully have the discernment to know when the influences might be from the divine or when they might be, from something else.

1:45:01

1 hour, 45 minutes, 1 second

Uh, you, know, one of the things that father St. Sarah from Rose talked about in his book, Orthodox in the religion of features that he warned about.

1:45:10

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Coming mass delusions and what would sort of dupe large amounts of people.

1:45:16

1 hour, 45 minutes, 16 seconds

And one of the things that he tied into Hinduism and new age type stuff was also not just yoga, but the charismatic

1:45:23

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movement. And he was very insistent that this charismatic movement will continue to grow because it

1:45:31

1 hour, 45 minutes, 31 seconds

stresses the direct existential ecstatic experience as if that's necessarily from God.

1:45:40

1 hour, 45 minutes, 40 seconds

When it could very easily be from the demonic, I think when you look at the manifestations in the, you know, the domain of

1:45:47

1 hour, 45 minutes, 47 seconds

charismaticism and how that's now crept into the Roman Catholic church, it's crept all into the Protestant evangelical world,

1:45:54

1 hour, 45 minutes, 54 seconds

and it ties it very closely into, you know ancient sort of Hindu practices.

1:46:01

1 hour, 46 minutes, 1 second

That's the type of Christianity that's growing in Africa, Latin South America, it is rampant.

1:46:06

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It's a massively powerful delusion because it replaces traditional Christianity with the idea that something

1:46:14

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akin to voodoo, basically, if you study voodoe, uh, it's very, very similar to charismaticism in the way that

1:46:22

1 hour, 46 minutes, 22 seconds

anything that you experience trumps what's in divine revelation or what's an church tradition.

1:46:28

1 hour, 46 minutes, 28 seconds

Like it's all about the direct sort of ecstatic experience.

1:46:32

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And so it doesn't matter what happened or came before then that might sound like it's not that big of a deal, but take, for example, and

1:46:40

1 hour, 46 minutes, 40 seconds

Lee or the founder of the Quakers and Lee thought that her ecstatic experiences were God telling her that women should be pastors.

1:46:50

1 hour, 46 minutes, 50 seconds

Women should be prophetesses.

1:46:51

1 hour, 46 minutes, 51 seconds

Women should run the church sex is bad. She's a proto-feminist.

1:46:55

1 hour, 46 minutes, 55 seconds

She's at proto women, Bishop pastor person. She started a cult. Her cult didn't grow.

1:47:01

1 hour, 47 minutes, 1 second

It's about to die. I think there's only three Quakers left shakers left, but it's a great example of the type of delusion that.

1:47:10

1 hour, 47 minutes, 10 seconds

Western religionists have fallen into, which is that- Just to be clear, it's about the shakers, not the society of friends.

1:47:16

1 hour, 47 minutes, 16 seconds

No, so she comes out of the, she's a schism out of the Quaker society of friend. Shaker. Yeah, and they were big and mean.

1:47:24

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They didn't reproduce exactly.

1:47:26

1 hour, 47 minutes, 26 seconds

So that's one of the downsides of like, uh, not a long choice strategy, but it's an attack on not just.

1:47:32

1 hour, 47 minutes, 32 seconds

Patriarchy, but also attack on like good sexuality in terms of producing.

1:47:37

1 hour, 47 minutes, 37 seconds

Yes. Uh, but, it's also like massive proto feminism.

1:47:42

1 hour, 47 minutes, 42 seconds

So it might sound counterintuitive to say that that's very similar to the sixties counterculture revolution, but not because the whole idea of.

1:47:52

1 hour, 47 minutes, 52 seconds

You know, gay bishops or gay priests or, uh, women, bishops, women priests, women pastors, it's all sterility.

1:48:00

1 hour, 48 minutes

And so the more sterility that you get, the more your cult dies out.

1:48:05

1 hour, 48 minutes, 5 seconds

That's the end goal of all that is sterility in fact, in the one of the minor prophets, I want to say it's like Amos or Hosea, like there's actually a mentioning that

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the curse that you will get is the sterility, that you desire. Does that make sense? Yes. So...

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What I'm, what I'm saying here is like you were talking about with destruction, these actions, these inversions, they are a releasing of destructive

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power. And the way to do that is to always invert the existing natural order.

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And that has a powerful effect in terms of not just creating instruction, but also creating a scenario that's then more easily manageable and controllable

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from cutting oligarchical types of elites.

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Yes, and it also infuses them with dark spiritual power. There's just no question about it.

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It's not just the desire to get rich or the desire control other people. It's that they are filled.

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I mean, when Justin Trudeau systematically destroys his nation, which he did, he gets something out of that.

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And it's not the consulting contract that comes after, it's more than that.

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This is what annoys me about con ink and sort of the fake conservative side of those who they're unable to diagnose what's really going on

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because number one, they don't have like the right spiritual component, but they're also averse to all ideas of subversion and conspiracy call that's all crazy.

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But it's like, but isn't that a much better explanation of Justin Trudeau or these kinds of people? They're not just dummies who are like liberal.

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They're actually perhaps consciously malicious.

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Or they're tools of consciously malicious powers. Right, but it's not a joke.

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It's not that they're just like stupid, just like lame, effeminate, closeted gay guy runs Canada.

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The second largest country in the world with the most natural resources of any place on planet Earth. I don't think that's an accident.

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Well, when you read a lot of these global technocratic oligarchical elites, they're a lot smarter than people think.

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And much more faithful, you know, they're not agnostics, that's for sure.

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So I want to wrap this up to go back to orthodoxy and its view of the future, its eschatology.

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So like a lot of, and this is directly related to the power I think of Christian Zionism because that derives from the

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Christian Zionist belief about the end times.

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And given recent events, I think a lot of people are starting to think about.

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History as a linear track is like, you know, there's a beginning and end to history.

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Like everyone feels that that's true and there's going to be an end to all this, who knows when it comes.

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But there are a lot of people who are very focused on that. I don't know what I think of it.

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Probably bad, but whatever, leaving my thoughts aside.

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What is the orthodox view of the end times?

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Yeah, one of the crucial components to contrast the Lord's perspective to those sorts of dispensational Christian Zionist

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perspectives is that they've missed what the first Advent in our view did.

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So we don't believe that the kingdom of God is postponed to the end of the world.

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We think that at the first advent, as Christ says, many times in the gospel, the kingdom is here, the kingdoms in your midst, the kingdom is the presence of the Holy spirit.

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This generation will not pass away before.

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And we believe in what's called partial preterism in the church.

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Father, especially Christos, I'm emphasized in his sermons on Matthew 24 and Luke 21 that the destruction of the temple in

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70 AD was the finalizing of the reality of the kingdom coming into fruition. So in other words, it's

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appropriate that the temple would pass away now that the, what the temple was a type of, which is the church is here.

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So now that the church which is the true temple has come That is the surpassing

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of, from type to anti-type, right? So you wouldn't go back to types now that the reality has come.

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So much of what's in the old Testament, whether it's the temple administration with the showbread and the lampstand

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and all that, those things are fulfilled in, in our view, what the Orthodox church is, the Orthodox Church possesses.

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Those things in the here and now, so sometimes in theology, it's called the already not yet principle. So the kingdom of God, the end times are here now.

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They began at the first Advent.

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So for us, for example, the book of Revelation, most people, most evangelicals, oh, that's into the world and that's John Hagee and the seven blood moons

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of Israel. No, no, it now like we live in the eschatological reality. When you go to divine liturgy, that is heaven on earth.

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Now it's not a postponed into the There is an end to the world, but...

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Jesus brought the end of the world at his first advent and we one way that we know this is that most of time when you ask You know that type of an evangelicals on us

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for what when does the reign of Christ begin? Oh when he comes back, but every time psalm 110 Which is sit thou at my right hand

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till I make your enemies your footstool every time that's cited in the New Testament It's cited about his ascension Which happened after he died and rose rose resurrected.

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It's not about the end the world.

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It is about the ascension So the church is the kingdom And if you go back and read the prophecies in Isaiah, in

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the Psalms, the talk about the conversion of the Gentiles, that began when Jesus sent His apostles out throughout the

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Roman Empire. You have this prophecy in Daniel 2 that the empire under which this Messiah is born eventually becomes the kingdom of

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the Messiah within three centuries, the Roman empire becomes essentially the Orthodox Catholic church.

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So... We see all of that as fulfilled when he ascended and began his reign in his church.

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Thus, there is an end to the world, but we don't sit around speculating about news headlines about when that's coming because we're already in the end of the world.

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Now, when we go to the divine liturgy, that is the eschaton in the here and now. Does that make sense? It does make sense. It does make sense.

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So that, that kind of like changes your responsibility as a Christian living in the world.

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And it also doesn't make us worship some atheist nation-state in the Middle East that was created by the Rothschilds and the UN in 1948.

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Oh, that's not in your liturgy.

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No, I'm saying like my, my duty is not to John Hagee's shofar and the blood moons or whatever, blood moon pies.

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What are blood moons? You know who John Hagee is? Yeah. Well, uh.

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He, I don't, they, he always tries to play on whatever. I can never be mad at John Higgie.

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Cause he just seemed so lost, sad, but he's a deceiver.

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Yeah, but I mean, he, uh, he was doing this big thing a couple of years ago about the blood moons are visual in times are

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signified by the blood moons, so I just made the joke of blood moon pies, because if you know what a moon pie is, it's like, you know, cause he's a portly.

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Fellow. But he is. Yeah. No, he's at the moon pies.

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So does that, but it means then the orthodox are not waiting for the next life. They're like engaged in

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this one. Well, it's a both end, right? So.

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It's not that we, uh, focus all of our time and energy on the here and the now, or, you know, politics or the social order,

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we have sort of, I guess, tiered responsibilities.

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I mean, obviously, you know, for us kingdom of God would come first.

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The church is, is what comes first, but that doesn't negate, you know, the goodness of this life.

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So we believe in many goods, uh not just good or evil, right? Like You might have in the history of the, say

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middle ages, the Latin church, this idea that, well, to be celibate and single is good, but if you're married, that's somehow bad or lesser, right?

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We would say there's many goods versus this idea of a sort of a strict, uh, good or good or evil.

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Uh, that comes out of the dialectics that Augustine, Augustine had a very specific idea that just as an example, he said the marital

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sex in his mind, Senegasen said.

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Could never be, even though he admitted it's a sacrament, he never understood how it could be a sacrement because for him, it always involves some degree of

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venial sin. Because in his view, man's will is either enraptured with God or with some created thing. And if it's enrapture with a

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created thing, like in the moment of sexual release, then you're in some way not focused on God.

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Miał więc dialektyczny pogląd na grzech, dobro, zło i wolę.

1:56:48

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Pogląd prawosławny nie podziela tego poglądu. W rzeczywistości uważamy, że istnieje możliwość istnienia wielu różnych dóbr.

1:56:55

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Życie małżeńskie jest więc dobre i ma swoje zalety.

1:56:58

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Życie w celibacie może mieć pewne zalety, ale samo w sobie nie jest w żaden sposób świętsze od życia w związku małżeńskim.

1:57:07

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Wielu prawosławnych mnichów przyzna, że wiele osób w związkach małżeńskich może osiągnąć wyższy poziom świętości niż niektórzy mnisi, ponieważ

1:57:16

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Sama ofiara nie jest... Chcę przecież miłosierdzia, a nie ofiary, prawda?

1:57:20

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Zatem samo poświęcenie niekoniecznie oznacza, hm, status świętości w prawosławnym ujęciu.

1:57:29

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No cóż, możesz robić pewne rzeczy, których nie możesz robić, będąc w związku małżeńskim, ale to zupełnie inne podejście niż podejście średniowiecznego Kościoła rzymskokatolickiego do kwestii seksu i małżeństwa.

1:57:40

1 godzina, 57 minut, 40 sekund

Cóż za rozmowa. Dziękuję bardzo. Dziękuję.