https://youtubetranscript.com/?v=mw4aVTcIEF0
It’s funny because someone came at me on Twitter because of it, because I was kind of, I was promoting your work on Twitter and someone came at me and said, oh, he’s using, he’s using occult symbolism, using esoteric symbolism. And I think that I come at it also from a point of view, the point of view that I mentioned before, which is that I see a lot of the esoteric Christianity that appeared in the West as a desire to explore the deeper aspects of Christianity. Now, they did it in a way that sometimes went totally off the rail, that sometimes is unacceptable. Yes, we can all acknowledge that. But for example, like you use some Rosicrucian symbolism in one of your images and you had a rose in the center of the cross and someone was saying, oh, that’s Rosicrucian. But okay, so it’s Rosicrucian, but are you looking at the symbol? What’s wrong with the idea that there’s a rose at the center of the cross? It’s actually a very powerful image of what the cross is, what creation is, what is at the center of the cross. All of these things are being brought together in a very powerful way. So now whether or not Rosicrucians exaggerated or went off the rails or because of their secret society status, they were involved in some kind of weird political movement, that’s beyond, well, it’s not totally beyond the point, but is it possible for us to take these images back, right? To bring them back and to show their potential to participate in the Christian narrative. So I don’t know if it’s something you thought about if you’re going about it more intuitively. Oh, yeah, dude. Yeah, I think about that all the time for sure. It’s a big part of my art situation, I guess you could say. Yeah, well, for me, it’s always like there’s a really, I guess you could say a fine line where on the one hand, I think of it as like, I never really want to like concede territory to some let’s say ideologies or worldviews that I’m not really about. Like, that’s a perfect example, like Rose and the Cross together, like it is kind of classical like Christian medieval symbolism, but certain groups have like used it. So sometimes I’m sitting at my desk and I’m like, yeah, well, I’m not going to give up this territory. Like I’m not never going to use this because of this like group or whatever. But then on the flip side of that, I feel like I do have kind of like a responsibility to not frankly make certain things look like really sexy and cool, honestly. I feel like a lot of the kind of like shadowy, amorphous ideology stuff just gets by on it’s like frankly like sex appeal and because it looks really cool. It’s a lot of it is like primarily aesthetic actually. So yeah, it’s always a balance. Like a really good example of that is like astrology stuff. I used to use like astrological glyphs and things like that in my work. And it was never even really about astrology. It was more just about like what it represented in terms of like the zodiac is like a cohesive symbol set. But eventually I stopped because I didn’t want to maybe, you know, like I’m saying, give people kind of the wrong idea or maybe someone would see it and be like, oh yeah, like that is really cool. I should get this book on astrology. And then, you know, I’ve accidentally like promoted that. So I go back and forth. There’s a few good examples. For me, one of the examples I always use is like a pentagram. Like you can go back and make like an academic case like, oh, well in medieval art, like the pentagram represented, you know, the five wounds of Christ. But at the same time, I mean, I think the ship has kind of sailed on that. I’m not going to be like putting pentagrams in my art, you know. So so there’s like there’s like a fine line, you could say. Yeah. Yeah. Well, there is that I’ve been showing. I’ve been actually I’ve had this argument about pentagrams with a few people where I tried to show that there is a pentagram structure in several Christian images. The most obvious one is the image of Christ on the throne with the four cherubs around him. You have Christ’s head at the top and you have these four points, you know, the four directions kind of going away from him. So he appears. So it’s actually exactly a pentagram symbolism because he is the top point as the head of these four manifestations of himself. And so it’s like I like you said, I would never put a straight a pentagram in the in my images, of course. But I say, of course, but I wouldn’t because of the same reason you said. But at the same time, when someone tells me that a that a pentagram is in itself evil or that it has in itself some kind of evil meaning that is included in the geometric shape itself, I can’t I can’t handle that. Like, I just can’t accept it. I just have to I end up calling it out every time and say, no, a pentagram is a is a very powerful shape. It’s very it has a lot of meaning in it. And it’s it’s there’s nothing illegitimate about it. Now, we obviously don’t want to be a stumbling stone for people as well. But we have to understand what it is. If understanding what a pentagram is, it’s very useful because you can understand what it means to have something above four corners like that, something that is a top four manifestations. Right. So the four gospels or the four directions or something like that. So it can be useful. But I understand. But I see that, like, for example, I notice that you use the all seeing eye like you use the eye, the divine eye, which the same with the rose and the cross is such a it’s an image which precedes any form of Illuminati existence. Like it’s you see in the medieval churches. I had a crazy example recently. There’s a church nearby in this small city in Quebec. And in one of the arches of the roof of the church, there was the ceiling of the church. There was an all seeing eye. And we were doing a tour of the church and a guy looked at it and said to his friend, he said, oh, that means that this is an Illuminati church. I was like, what? You’re completely insane. There is there’s all seeing eyes in churches all over the all over the world from the Middle Ages until the modern world. So it’s not it doesn’t mean that Freemasons were involved in building that church. Yeah, the church there is probably like the least Illuminati place in the city, probably. Right. I mean, it’s like I don’t think there were a lot of Illuminati in in French Canadian peasant culture. Like, I’m not I’m sure there wasn’t a lot of that going on. Yeah. Yeah. I always think of the story. There’s I honestly wish I could find that. I remember reading it somewhere, but it was something like these like townspeople were talking about how the full moon is like the time when like the devil’s active and how the full moon is like this evil symbol. And I think it was a saint or someone, some like holy person was like, you know, actually, what the devil does is he just he just chooses to do things when the moon is full so that you guys associate evil with the full moon. And then this really beautiful thing God made becomes this like perverted symbol of evil. And I really, really like that like little like tale. And that’s something else I think about also, like, you know, an owl is another perfect example. Like, yeah, secret society is using the owls. But like at the same time, I mean, God made owls. Am I like never going to put one in my art? Probably not. Right. Well, yeah, no, you’re right. Exactly. Exactly the same. But I think we can also do a service to the world by re-explaining this symbolism in a way that is more powerful than giving them over to the dark side. Like you said, like we just let the dark side have this symbolism. Then we’re actually making ourselves weaker. Rather, if we are able to reclaim it in a way that’s legitimate, it’s not just, you know, not just random, but we can do it in a way that’s legitimate and can help people understand the deeper meaning. Then then I think we can do it like, you know, when you see someone you see that kind of weird conspiracy side that sometimes that goes off the rails, you know, when they see two pillars and an arch and they think as soon as they see two pillars in an arch, all of a sudden it’s like this is this is like Freemason or this is evil. Like, dude, you can’t you can’t do that. Not two pillars and an arch. My goodness. Like you’re basically eliminating all of architecture just with that strange that strange or that there’s a keystone. Like if they see a keystone, they think, oh, that’s Freemason. Like, dude, a keystone is not Freemason. There’s actually when you see that that the quote of Christ when he talks about how the stone that was rejected by the builders became the top of the angle. It’s like that’s he’s it seems like it’s referring to something like a keystone or a capstone rather than just the corner of an angle because it’s misshapen. Right. It doesn’t have the same shape as the others. And so it ends up being the final stone which holds everything together. So Christ is actually using architectural symbolism to talk about himself. So if you’re going to give that to your enemies that you see as your enemies, you’re going to give that to them. Then you’re missing out on something. Totally. Yeah. Yeah. I couldn’t agree more, honestly.