https://youtubetranscript.com/?v=0fcQKuyfiPo
So what do you think about like, let’s say, the basic perception that I have, which is, so let me give you, let me give a very practical example about what I’m talking about. And so, you know, especially this is, this is interesting because the Georgia Guidestones were destroyed, right, just in a few weeks ago or whatever last week. And so, you know, according to the, the, the legend, the person who had it built was named Christian R.C. And so, so you could say, so like, in a way, it doesn’t matter, like whether or not this is related to any group that is actually considering themselves Rosicrucian, there is something about the branding, there’s something about the fact that normal Christians wouldn’t refer to the Rosicrucians. But right now, something like weird anti-human, esoteric, like kind of occultist type thinking will attribute themselves to the Rosicrucians. We can say like, it’s too bad or whatever, but there’s something about that, which I think is, is important to understand in terms of this split that I talk about, where, and the, let’s say, the accumulation of this esoteric tendency into, let’s say, Freemasonry groups or whatever, like trying to capture, and Blavatsky was also, was also kind of trying to pull whatever she could from all that stuff. And so, this is, I think, so it’s like, although I could, I can, for example, in Robert, someone like Robert Flood, I can see that they, the power and the good intentions that are there and this desire to keep something magical and wonderful about Christianity, it’s like, by the time you get to Crowley, it’s like, and all these people are seeing themselves in line with that same type of thinking. I’m like, something’s off. Like, something really went off. And I need to, I need to not be too associated with whatever that is. No, you’re right. And so, my doctorate, I did my dissertation. One of the chapters is on, it’s kind of, in fact, the title is The Rosicrucian Mysticism of Thomas and Henry Vaughan, because they were part of that initial 17th century movement. But if you, and the original documents of the Rosicrucians were written by a Lutheran pastor. And if you read them, there is straightforward Christianity as you can get. You know, it’s, they were, they were just interested in the rebuilding of society. And some people try to say that they wanted to rebuild society in the scientific way, which is not true at all. Oh, it’s your name. Francis Yates wrote a book, The Rosicrucian Enlightenment. I think she totally misunderstood what was going on. It was actually, like I said earlier, a kind of a traditionalist movement that didn’t want to lose that traditional Western Christian understanding of the relationship from the microcosm to the macrocosm, about God’s presence in the world, about the presence of not angels and demons in the world, right? As contributing to even weather patterns, right? Which was all thrown out the window with René Descartes. And they were, in fact, they would rip on Descartes in their books. They didn’t like him at all. But how does it get from there? Didn’t Descartes write a public letter trying to be initiated into the Rosicrucians? Yes, he did. Yes, he did. They turned him down. Good choice. I would have turned him down too. I’m not answering that call. But it’s funny because you read that. And so when I think of Rosicrucianism, I automatically think of that stuff. Yeah. Which is, when you read it, you can’t see how anybody could interpret it otherwise. But then you look at the Crowley stuff and the Golden Dawn, and that came much later. And as we said earlier, these appropriations of the term. In fact, even the idea of the rose cross there, and I think it’s a good argument that the rose cross comes from the coat of arms of Martin Luther, which had a cross and a rose. So who could be? Some people think the RC means Roman Catholic. There was a lot of discussion in the 17th century about whether this is actually the Jesuits trying to get Protestants to come back into the fold. It’s always the Jesuits, right? They were smarter than everybody. But I mean, yeah. So how does it get from there to what it became in the 19th century? Or even the 18th century? It’s so strange. But I think we really have to understand it as this de-incarnation. We often think of something which becomes decadent as always going too low, but it actually always starts with going too high. It’s like there’s pride. Pride is the first sin. And so there’s something about trying and you can see it in the very rituals of the early occultists and the early magicians and the demonologists. There’s something very powerful pride in that. The very idea of, let’s say, weaponizing or capturing these spiritual entities and inquiring from them or using them to manifest their will. That is definitely something which I think represents that pride. Maybe you all do it for the good reasons at the beginning, right? It’s like, we’re going to do this to help the world. We’re going to capture these demons in order to understand them and then exercise them from society. It’s like that leads very quickly, in my opinion, to something. I agree. I totally agree. And that’s what I think. Well, like in fact, in my dissertation, the first chapter is on John Dee, who was doing that precisely and who got played like a game of Yahtzee by the spirit. Yeah, by these personalities. They worked him, man. And the thing is, he was a good man, I think. He’s a guy who loved his family, loved his country, was doing all the right stuff. But as you said, his problem was his pride. I am the one who will bring this to the world. And he thought that he was going to recover the language of Adam and that would heal all the divisions in Christendom. Wrong. And of course, the spirits talk him and his assistant to swapping their wives, right? Yeah. You don’t get any more mortal sin than that. It doesn’t get better after that. Yeah, let’s just get on with it. It doesn’t get better after that. But on the other hand, you look at Henry Vaughan and his brother. And especially in Henry, there’s such a beautiful, practical spirituality in his poetry that’s both connected to nature and to God and to Scripture. I mean, I remember when I was doing a dissertation, you have to read everything the person wrote. So I was reading all this guy wrote and I’m done. Oh, yeah, this is basically what I am. This is what I am. This is my spirituality right here, which is very simple. It’s not complicated and it’s not a cult in the least. But it’s very mystical, I would say, in a practical mystical way. Hopefully not a prideful one, but it’s a spiritual one. So what’s important? God, his creation, and community, right? The church, we call the community the church. And that I think from, you know, if you focus on what’s important, then you protect yourself hopefully from a little bit of evil. Yeah, well, definitely.