Did Modernity Destroy Meaning？ ｜ Guest： Scott Mannion ｜ 7⧸11⧸23
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Summary
Director Scott Mannion joins me to talk about why people don't understand narrative the way they used to, and how we can reclaim meaning in the world today. He also talks about his career in Hollywood and how he got into the film industry.
Transcript
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Hey everybody, how's it going? Thanks for joining me this evening. I've got a great stream with a
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great guest I think you're really going to enjoy. So joining me this evening is Scott Mannion. He
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is a filmmaker and he has a great YouTube channel where he spends a lot of time talking about
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meaning, narrative, being, kind of where our identities and where our kind of cultures come
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from and how to understand the world around us. Scott, thanks for joining me. My pleasure, man.
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Thanks for the invitation. Absolutely. So Scott is going to be talking with me about kind of
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modernity, meaning why people don't understand narrative the way that they used to and how
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understanding this better can kind of help us kind of recapture meaning in the world today. But before
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And guys, before we get started today, I just wanted to let you know that on Friday,
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The Blaze is going to be teaming up with the Family Leadership Summit. There's going to be a
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meeting over in Iowa, the kind of the first get together of all the presidential candidates on
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the Republican side. Tucker Carlson is going to be making his first appearance since he was,
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you know, kind of left Fox. It's his first public appearance, and he will be interviewing all of the
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candidates there, including people like Ron DeSantis and Nikki Haley and others. And he'll also be
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doing an exclusive interview with Glenn Beck on Blaze TV. So if you want to watch that,
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you can go ahead and go to, let me see, I have the website here, blazemediasummit.com,
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and you can use the promo code SUMMIT to get $30 off of the subscription there. I'll also be at
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that event. Actually, I'll be anchoring the Blaze news desk there for a little bit during that in
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between the different candidates, giving some commentary there. So if you want to catch all
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that, again, you can go to the blazemediasummit.com. All right, Scott, so let's go ahead and jump
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into this. Now, I wasn't aware of this until recently, but you have a background in filmmaking.
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Can you tell me a little bit about how you got interested in that and how that kind of connects
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with your work now? Well, I worked in the industry for 15 years in various roles.
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Did second unit directing. I sold a spec in Hollywood to a company called Benderspink,
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spec screenplay, right? And I made a film called The Defector, which is a Cold War drama.
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Oscar winner Russell Boyd shot, was the cinematographer on it. The Tinker Tailor Soldier
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Spy team did the visual effects and all the grain and such like that. So it was a world-class
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movie. And I won a Directors Guild Award, an AU Directors Guild Award for that. So that
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essentially is where I came from. And what I recognized in that world is how corrupt it was
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when I received public funding and from the inside is that everything that was being advertised
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by this industry, even at festivals, as competitions weren't really competitions. And it was just
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a breeding ground for ideological grifting and possession, basically. But also to go around
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at cocktail parties and say, ah, look at the message that I've enlightened with the movie
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that I picked, that I funded, right? And even studios themselves, the same sort of thing really
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is that that's how they, if they've put out this great movie, what's good for them? They didn't make
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it. They just funded it, right? But if they said, I brought this to your awareness, I brought this
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message that's in this movie. Movies aren't supposed to have themes. They're not supposed to.
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So you write them in the first draft and you only discover it after that. So if you start
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off with a theme, and this is what they do in agencies, right? They teach from the agency
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level up. When you're giving coverage, that's what you do in the mailroom at an agency, right?
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At UTA and CAA. You go, right, what's the theme of this movie? And those people, what's the
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message, right? The message, right? And so those people end up studio executives as well.
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So, and that's, so it was unique and easy for that to be possessed completely, but it
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was always degenerate. The liberal infection has been there for a long time, right? Sort
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of degenerating America from underneath. And you start to notice this, the more you look
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into the thinkers in our space, you see it in the movies. So in a way it's better now
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that woke is really in our face because the audience gets red pilled. The audience comes
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to look for parallel shows like this and hopefully a new emergent parallel film industry. But
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in that, being in that industry and recognizing just how bad it was, drove me to look for the
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anchor of deeply who we are. What are we? Where do we come from? What's the ground of
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our language? What's the ground of meaning for the people? Is it in folk? Is it ethnic?
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What is it? Where does this come from? Where do we come from? And so that started the deep
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investigation that I began with my project, Greenwood, where I moved from in this individualistic
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art, which is in a way art shouldn't be, it's more a collective thing, but to a duty, which
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was, okay, we're in big trouble. And I've never done anything more rewarding than all the other
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work I've done. Uh, I've never had, yeah, it's, it's completely changed my life doing
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that. And even though it's put all work at risk, right. And it's a financial, uh, you
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know, risk and all that stuff. It's, uh, I, I would, wouldn't rather be doing anything
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else. Now I've discovered that we're looking for the ground of meaning and having that imbue
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me with itself. Uh, right. Looking into the, uh, Englishness for instance, or, you know,
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for an American American this. Yeah. As somebody who's been in that world for so long, what
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do you think it is? I mean, a lot of people look at the film industry and, and they say,
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you know, why can't conservatives make this kind of thing? Why can't right-wingers make
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good entertainment like this? Do you think it's a lack or that, is that just not the disposition
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of many people on the right? Is that a lack of funding? Is that a lack of, uh, you know,
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creativity, the ability to say certain things? What is it do you think that holds back the
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right from making a more narrative art that way? It's probably a lot of different things.
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One is there's a lot of great, um, reactionaries that have the appropriate personality distribution
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like myself, like a Kino corner. It's a bunch of other guys that are really good, but perhaps
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those people might scare the more conservative types, which have the distribution, like you
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mentioned just then, really, they have a conservative distribution that aren't good at, uh, making
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art, right. That aren't good at disclosing something that's at the edge of intelligibility
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in the culture. And so they're probably more, uh, it's harder for them to put money into
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something. And I, even people like Dinesh D'Souza talked about this, uh, uh, originally it was,
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uh, conservative types with their money aren't willing to put, uh, dump in billions of dollars
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like, um, Anna Pura is, uh, that, uh, what's her name? The daughter of Oracle, you know, Oracle,
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the software, she's a, runs a production company, but they just dump money into things. Right. Uh,
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whereas we are the conservative side just weren't willing to, cause it's not in the distribution
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to just throw money down the toilet. It has to be an investment. Right. So there's many things that go
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into that, but you are right when someone like Peter Thiel does say, well, some of it,
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people just aren't that good. Um, right. And so they were just complaining cause they were
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conservatives and they just weren't that good. And that can be true. I'd say like half the time.
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So, but he is wrong. There's definitely a problem in, uh, having a talent, um, vacuum to bring people
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in, uh, and fund the people that are a bit more dangerous. But I think the key is for people with
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money is to look for people that have the distribution that's high in openness that are
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reactionary on our side. NRX is a great people in this sphere that, uh, you know, that come on your
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show. It's a great, uh, that's the talent pool you want to fund because NRX is a perfect flag and
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signal for people that are reactionary that come to it through reason that don't perhaps have the
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conservative distribution. But yeah, does that make sense? Yeah, no, absolutely. And I think we're
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starting to see that. I mean, I don't know if you've, uh, paid any attention to like the passage
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prize, uh, or, you know, some, some of these other creative outlets, but I think there are people
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in that sphere that are pulling a lot of people together who have that distribution, have that
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sensibility, uh, have, have the ability to make art that way. And so I hope that continues. I think
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you're right that it is a mix of things, but I think we are seeing, uh, some of those people come to
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the forefront and make the right connections and hopefully, uh, you know, they kind of continue
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forward before we get into, to what the big topic here, I wanted to get your opinion about one other
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thing. We just had, uh, this sound of freedom movie come out. I don't know if you've paid any
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attention to kind of the, the hubbub around that, but all these liberal outlets got very angry. Uh,
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you know, this movie with, uh, Jim Caviezel, you know, it's, it's about, uh, you know, true story
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about this guy who, you know, goes to South America and ends up saving a lot of children
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from sex trafficking. And, uh, apparently this movie got made and then Disney shelved it when
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they bought 20th century Fox and they just didn't want to release it or refuse to release
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it. And now all these people are very angry at, you know, at the movie coming out. They're
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saying, Oh, it's QAnon. It's, it's, you know, it's, it's a right wing conspiracy theory. And
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it's like, no, it's actually just this like story about, you know, a guy doing the hardest
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thing in the world heroically. Like how, how can you not be behind it? Like, what does
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that say about a culture when a story like that, a movie like that is rejected by so much
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of the mainstream with, when they fight so hard to try to stop a story like that from,
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Yeah. I think it's probably more about who it is that's in it. If it was Tom Cruise,
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it probably would have just been completely ignored. Right. Is he, is he a distinctly Christian
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in the movie? He certainly is though. It's, it's not preachy about it. I actually just
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got to finally see it today. And it's, it's, it's pretty well, it's well done. Like, it's
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not like a, it's not like a corny, you know, faith-based movie that, that is leaning entirely
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on kind of it's, it's a Christian, you know, altar call at the end. Like it's a, it's a well
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done movie. It's got a good story. It was originally, I think it was originally produced
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under 20th century Fox. So it was, it was meant for release by a major studio initially.
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Yeah. Um, you know, so, so obviously like there's allusions to his Christianity, but
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that it's not a, it's not a, it's not him just preaching the whole time or something
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Yeah. Well, it's interesting that, um, cause people think you see that with the, this is
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an old point. People have talked about it, but you know, you have the Christian streaming
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services, the Christian movies, and they'd be just so on the nose with it. Right. Um, but
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what I think it's really simple is that you just look to Tolkien is that he, he recognized
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how to do this. It's just simply you imbue yourself so much with the culture and what
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it is. And then you just try to, uh, within that tell a good story, right. To do the work
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and then it will just flow through what you're doing. Um, right. You don't propagandize
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because when you turn it into technique, you, that's the difference between art and propaganda
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is that if you make an icon, you're opening people up to something in a world. But if you
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try to put in the message, even if it's Christian, the message you're technically, uh, creating
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a, again, it's a piece of technology to force one particular view, not open someone up to
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a world, um, through a narrative. Right. So the less you do that, you should just not even
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ever think about message at the end. If you can recognize what came out of you, the being
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that you voiced and then say, Oh, how do I accentuate what came out of this? And then you
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can do it that way. But, um, yeah, I mean, you see at least the Christianity was in there
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because when they made that Tolkien movie, Disney, they didn't put, there was not one
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cross in it at all. And all the stuff that the young Tolkien, you know, it was called
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Tolkien or something, which the battlefields. In fact, they tried to, there was one cross
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in something and they basically tried to pan away from it to keep it out of it. Right.
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It's just, they're so despicable. You know, how do you have Tolkien without even no allusions
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Well, now Disney is going to try to redo, uh, uh, uh, the Chronicles of Narnia, uh, which
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is just terrifying. I don't even know what are they going to do to that? Like basically
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Yes. Yes. It was basically scream. The lion is Jesus Christ.
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He wasn't as subtle as Tolkien there, but, uh, still a classic nonetheless, but, um, all
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right. So, uh, let, let's go ahead and get into kind of the meat of this thing. So I think
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a lot of people, uh, obviously look at modernity and we just, it's a crisis of meaning. Obviously
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we, I think everyone kind of understands this at the moment. And I think this is why you look
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at someone like Jordan Peterson or Jonathan Pajot and they have, um, you know, large followings
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now because they actually look at things a little differently than most. Well, while a
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lot of conservatives are trying to figure out what kind of like policy position they should
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be at or, you know, arguing, trying, trying to make the best argument, uh, you know, facts,
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caring about your feelings and whatnot. These guys are talking more about symbols. They're
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talking about narrative. They're talking a level deeper than, than most people are about
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kind of where we are and, and what has happened to the world around us. I, I remember, you know,
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before I really started thinking about this stuff in any significant way, just kind of being
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a talk radio conservative. And of course, you know, I was a Christian. I had meaning in my
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life. I thought about, you know, questions of faith, faith and meaning, but I don't think
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I understood what, uh, the roles that narrative played, uh, narratives play that, that connections
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to the past play to, uh, kind of what symbolism and beauty meant these kinds of things. What is
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it about the modern world where like, even people who are Christian or might have a religious
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tradition who do think about meaning still don't understand kind of what all these classical
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things that used to tie us to kind of our background, our heritage, our tradition, uh,
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and kind of give us meaning. What is it that kind of tore that away from us?
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Well, this is technical alienation. So I think a lot of perhaps more, uh, modernistic Christianity
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actually has become technical itself, right? Is it, if you're a fundamentalist, you are technical,
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you are a modernist and you don't even realize it. So what really happened, it's, what is
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meaning? Meaning is when you ask, what's the meaning of a word? What are you asking? You're
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not asking for another proposition to describe it. Are you, you're not saying, ah, can you
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tell me? Yeah. You know, uh, what's an example, uh, can, you're not saying, um, phase can, a
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can is like a vase. No meaning of a expression is an imitation of being. So what are we being
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alienated from the very thing that the word is supposed to be an expression of being the
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question of being, and this is Heidegger, right? So what alienation is, is the very fact that as
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the Noah as the, what's the Logos is the, the Noah, uh, Logos means harvesting, right?
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Of physis, which is the sprouting. And this is the beginning of metaphysics, right? The
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harvesting, the sprouting. We took the harvesting for a permanence. We took the harvesting, yes,
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proposition, which builds the way the world looks to us, right? When we harvest physis, the
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sprouting, we took, uh, the, the, that for, that for it's a permanent knowledge, right? Um,
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this is actually where a word understanding English is more true to what it should be than
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different words in different languages, which mean when I grasp, I grasp that. Oh, I have
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it. I've taken it. I've got it now. Do you know everything is always decaying. So that's
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what happened from a ground of metaphysics from the very start. And what metaphysics, what
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that means is, is that before that we were just on tick, we were just sort of, uh, doing
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what we were doing. We didn't see the world from the outside, right? The very first question
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when you ask what is, what is makes you go like that. It's you're suddenly sick. When
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you see the world as a, you look at the world and you see it as a whole, you see being as
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a whole, right? Um, that's you as a subject, right? As a, uh, sort of transcend, transcendent
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subject. I'm putting quota marks here because I don't necessarily accept that ontology, but
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that's the point is that that, uh, when you take the knowledge itself for a permanence
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and make yourself its ground and say, Oh, we know what being is Plato's ideas that puts
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itself in, in, in front of the ground of being, which is where all meaning comes from. And
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so what happens is we slowly pulled away from the ground of being because we've taken us
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either ourselves for its ground or, uh, uh, many other reasons, but yeah, so that's alienation.
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So our building of this, what we are has been pulled away from the ground. And essentially
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what's happened is as we've gone on through the history of philosophy and the history of
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being, we've added all this psycho technology, you could call it. So you're like the way the
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world looks to you is like a megazord. It's got all these appendages of 2000 years and
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you don't even recognize it. So you're walking around in modernity and you think, Oh, this
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is just what blank world looks like. You stare at physis, you stare at the sprouting and go,
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Oh, it just seems really plain to me. You've got all these appendages on you that make the
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world perspectively look to you how it looks nihilistic, right? So in your very being, if you
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accept that what you are is this, uh, ecstasis, which means, uh, standing out in the world,
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you are the human, isn't just dude in his body. The human is this, uh, you know, ecstasis, this,
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uh, existence, which means standing out in the world. Right. Um, you've got all these appendages
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basically. So that's what causes alienation is that these appendages, this knowing that we are,
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we've taken to, uh, be, ah, progress Hegel, right? It's this taking Hegel thought that
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we're, we're going to bring all of physis into meta. Like it seems insanity now that we're going
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all of, we're going to ultimately know all of physis and capture it as us and be the absolute
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idea like angels. Right. And so a good metaphor for this is we were an angel connected to being,
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we had our wings, right? We could have flown, but because we took the knowing as a permanence,
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we cut the wings off where the wings that have been cut off from the body, right? Thinking we're
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flying, but we're not flying. Are we? Something's missing. We're aimlessly wondering. We think we've
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got everything off the transhumanists think they know, Oh, we're going to ascend. No, you're these
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wings that have been cut off from the body. So the mission is to bring them back connected to being
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that's Heidegger's mission. Right. Um, does that make sense that? And so that causes the alienation
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that causes all this, uh, but still we have these roots that are in the way being presences. I think
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people's mistake is thinking we've just got this naked looking at the world because it seems that
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way. Doesn't it? You knock on the wood. Oh, it's here. This is just how it looks. No,
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you've got 2000 years of appendages that make it look how it looks.
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So to try to maybe break that down a little bit and, uh, make sure we've got all that. So basically
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you're saying that all of this civilization between us and kind of an investigation of being
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and meaning is altering the way that we would see the world and that we would interact with
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the world. And that means that we're really far abstracted from like the actual source of this
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thing that actually grounds us. And so because of that, like layer of abstraction, those layers
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of abstraction, we're not actually interacting with these things where we're taking it all for
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granted. And that's why we're not, we're not connecting to those things that would bring us
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meaning that would make us kind of understand kind of where this comes from. Yeah, that's,
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that's exactly right. And it's another problem is that we, we take the correctness, the apophatic,
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the correctness theory of truth is that does my proposition match up with someone else's proposition?
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Not what, why are you looking at that? You've got this thing that's been always already available
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to you. There's this being here. You don't ever listen to it. It speaks, it can speak through you.
00:22:22.160
We hope you're enjoying your Air Canada flight. Rocky's vacation. Here we come. Whoa, is this
00:22:28.860
economy? Free beer, wine, and snacks. Sweet. Fast free Wi-Fi means I can make dinner reservations
00:22:35.840
before we land. And with live TV, I'm not missing the game. It's kind of like I'm already on vacation.
00:22:42.980
Nice. On behalf of Air Canada, nice travels. Wi-Fi available to airplane members on equip flight
00:22:49.920
sponsored by Bell. Conditions apply. CRCanada.com. Yet it's, we just look to someone else's.
00:22:56.760
This is what Heidegg calls the they or inauthentic being. Now, authentic as a word means or,
00:23:04.860
the orth part is Greek for one's, uh, one's own. And one means the one being, right? Being from the
00:23:12.740
beginning, that primordial being we're talking about. That's what orth, authentic means. So
00:23:16.600
he's saying we're to get to this, uh, authentic being, but part of our being is this inauthentic
00:23:22.240
being, which means not one's own, right? Not what, not being because this being that you always
00:23:27.360
already have access to, but you've got all these appendages, like I mentioned that, uh, not one's own,
00:23:33.500
but the, they, the inauthentic is everyone else's proposition that's, that you're always already
00:23:39.940
from your birth thrown at you, right? That, that, uh, is not a source of sufficiency that that being
00:23:48.100
has, but all those propositions, because they, they're made, it's ideas that get sent to you.
00:23:54.340
They all have that alienation problem, right? They're taken for permanences yet. They're always
00:23:58.840
decaying. Uh, and that's what nihilism proves. They were always decaying. Um, they're taken for that
00:24:04.900
yet, uh, their ground is always that sufficiency that comes from being right. That's meaning. That's
00:24:12.220
what meaning is being. So yeah, that's, um, yeah. Does that make sense? Yeah. So, so is our problem
00:24:20.240
that as modern people, we wanted to like have control and predict and categorize and that need
00:24:28.500
to constantly kind of hold nature and the world in a particular state that we, so that we could make
00:24:34.560
predictions and build on top of them made us not understand something fundamental about the world
00:24:40.560
and that we could never really capture it quite in that way. Yeah. In a sense. Yeah. That's the reign of
00:24:47.200
quantity, right? But the reign of quantity uses the already known. So it's a calculation of the already
00:24:55.380
known, right? It's not a, um, so it, so things that haven't yet been made intelligible, the deep
00:25:03.640
unknown, we stopped, we've lost contact with the actual unknown, right? The actual unknown is the thing
00:25:10.260
that allowed us to discover things like the numeral three, which is an ontological distinction, a
00:25:15.380
fundamental, because before three, we just had this and also this, right? So it's like, uh, we just
00:25:23.360
had, Oh, can, and also can, you're not adding up then. But when you discover three, the whole, the
00:25:28.880
whole ontological distinction, whole possibility opens up for the being that you are right. We can't
00:25:34.100
get to that category. If we're just constantly calculating, we're using the already known. And this
00:25:39.720
is the thing we enter the world. We think everything's already known. It's just not true.
00:25:44.980
Um, and that's what you see this in black swan events is that we try, we actually use the
00:25:49.720
calculation to impose on being, to force it to present as we want it to. So in a way we actually
00:25:56.760
make, and this is Faustian man killing himself, right? It's this, you saw that video I made is that
00:26:02.240
it's this expansion thinking. We actually become more middle Eastern and trying to, instead of having
00:26:07.720
this category of a hero, an individual or an epochal hero going out and always conquering this
00:26:13.760
unknown, uh, we think, no, we're going to get rid of that as a category, such as our ego, that we
00:26:19.420
want to expand it everywhere in space and close it off. And that's, that's kind of what's happening.
00:26:25.660
When you're using Faustian man there, is that, is that original to Spangler or is that Heidegger
00:26:31.340
used that as well? Was that a general usage of, uh, you know,
00:26:34.960
Oh, that's not Heidegger. No, he didn't actually think, uh, that much of Spangler's theory because
00:26:41.000
Spangler makes a distinction between Greek and classical civilization. I think Heidegger is
00:26:46.860
right about that in the end. Uh, whereas Heidegger's history of being is, it's being is sent from
00:26:53.920
classical, uh, sorry, from, um, Greek times to now it's, uh, the one metaphysics. It's the one
00:27:01.560
problem of the sending of being because they're the people, uh, that discovered it, that, uh, that
00:27:07.780
at first sent and disclosed itself to as a, as a meta, right? That we were looking on, on top of
00:27:15.060
things that we were looking above them and necessary and sufficient conditions. But part of the problem
00:27:20.640
of that and the, and the loss of meaning is what the philosophers did is they removed. And you see this
00:27:25.400
in Plato, they removed attunement and poesis from, uh, their inquiries into truth. So that's why
00:27:33.100
Plato hates the poets, right? But that attunement is fundamental to the truth of the being when it's
00:27:38.940
first sent and disclosed by gods or what, whatever you might want to call it. Removing that removes
00:27:45.620
value, right? So if your method metaphysics itself, the way it operates, the way philosophers
00:27:52.560
operates actually causes the alienation and nihilism. It's the removal of the thing that
00:27:58.860
is sent, putting it over. That's just affect. That's just affect. No, that's the value. That's
00:28:04.500
the, what the Greeks called the nomos. It's part of the, what should be really the valuation layer.
00:28:12.980
So yeah, it's, it's embedded deeply in it from the start. And so what Heidegger is trying to do
00:28:18.720
is overcome. It's not overcome it like Nietzsche, but get to the ground of the being that was sent
00:28:26.320
originally to Heraclitus, right? Like what was the mistake that was made here? He says the first mistake
00:28:31.720
is physis. When physis emerges, it's seeing it as an outer, as a, as a, that's physis and this is us,
00:28:39.320
right? And so his project is making it. So everything is a, uh, this is sort of, you see this in the
00:28:48.220
fourfold, sorry, in his later work, he's making it. So all the words, and he's redoing all the, um,
00:28:58.360
he's redoing all the etymology, creating a new meta language. So we don't have the mistake of
00:29:04.820
interior exterior. That's a mistake. And we know that from cognitive science as well, right? Is that
00:29:10.180
cognition reaches out, uh, cognitive scientists are talking about that. We space hyper agents, we,
00:29:16.140
that interior exterior is one of them. Um, but creating a new language that makes it so we don't,
00:29:22.360
um, think that the knowledge is a permanence, that we don't think that we're separate from the world.
00:29:28.280
Does that make sense? Right? So all the language itself was a problem and how it was articulated
00:29:33.320
at the ground is complicated, but yeah. So you've obviously referenced him several times, uh, at this
00:29:40.120
point, but maybe we should take a minute for people who are unfamiliar. Uh, Heidegger is obviously
00:29:47.000
someone who influences you a lot. You're drawing on him quite a bit. Uh, there's a number of other
00:29:51.600
people kind of in our space, uh, guys like, uh, uh, like Millerman who I've had on many times who
00:29:58.060
talk about the importance of Heidegger. Uh, you've got guys, uh, uh, like Alexander Dugan who draw on
00:30:03.960
Heidegger a good bit, but he's not somebody who I think was probably in the discussion for most people.
00:30:09.620
Here, where does Heidegger hit the fit in kind of the philosophical landscape and why is he so
00:30:16.400
important? Like what, if you're going to try to kind of explain his, his project or kind of the
00:30:22.760
influence that he's had and why it's, it's essential to kind of understanding what you talk
00:30:26.360
about, what would you, how would you explain that to people? Well, I mean, there are better experts
00:30:32.020
than me about it. I didn't necessarily come on to talk about Heidegger. Oh, sure. I just want to
00:30:36.460
state that out front, right? There's academics who watch this and they go, what's he talking
00:30:39.860
about? But anyway, so, okay. Heidegger being a phenomenologist came after Husserl and their
00:30:46.680
method was based on, uh, going to the things themselves, right? Creating a, what they call
00:30:53.300
an epoche, which was making it. So there's a bunch of procedures for phenomenology. It's
00:30:59.440
saying removing judgments, right? Asking the, asking the, looking to the things themselves,
00:31:06.580
understanding the context, uh, that is in a, when you look to a thing that it's always in a context,
00:31:14.220
it always has a hermeneutic. It always has an interpretation, right? And so they're breaking
00:31:19.120
down what they use as a thing they'd call eidetic reduction, which means that you try to get a thing
00:31:27.040
to presence in as many ways as possible. Like think about multi-stable phenomena, like the duck
00:31:34.560
rabbit. Have you know the duck rabbit where it's a, yeah. And so it's multi-stable, isn't it? So you
00:31:39.220
look at one part and it's, it turns to a duck. You look at another part, turns to a rabbit. What the
00:31:44.020
phenomenologists do is they go, okay, we start with the, uh, uh, base level. Um, what are the
00:31:51.900
sedimented, uh, interpretations that we can actually get to presence to us sedimented? Okay. Duck and
00:31:57.960
rabbit. Then they go, okay, how do we, uh, go further than that? And then they bring in the
00:32:04.040
hermeneutic method. So, say you have another diagram that, so there's one diagram that's sort
00:32:08.400
of like a hallway and it looks like a pyramid. And so the hermeneutic is that you add with your mind
00:32:13.020
a little square on top of it. And it's a robot, right? If you add the square, so you've added a
00:32:18.280
hermeneutic layer, which is a story that makes it, but what happens is strangely is that you do that
00:32:24.400
and then you can actually, that gets sedimented, that interpretation. You can perspectively make
00:32:29.040
the robot appear in your intentionality, right? Like, like the duck rabbit, but adding a new
00:32:33.920
layer with a hermeneutic that actually can be re. So that's creating and you're creating as many of
00:32:40.920
those as possible that you can go back to that becomes sedimented, uh, to get an idea of what's the
00:32:46.000
truth of this thing. If we've got all these different interpretations, right? So that's the
00:32:50.480
context that Heidegger is in. Does that make sense, right? That, that, what, what they were doing,
00:32:54.340
it was, uh, they're, they're trying to use all those aspects of the being of the thing to try
00:33:00.940
determine what the truth of it is, trying to get rid of all these appendages, right? And so in that
00:33:06.860
method of getting that epoch, Heidegger continues that all the way down to the ground of, of, of
00:33:13.440
philosophy and metaphysics, he does that epoch a that, uh, on every philosopher. So he gets into
00:33:19.860
there and then breaks it apart, gets down the next day, breaks it apart, breaks apart, right? Not,
00:33:24.320
not, um, destroying them, but deconstructs deconstruction. That's what they're doing
00:33:28.320
and removing it until he, and so what he's doing is actually getting being to presence to him as it
00:33:33.800
did for them. It's not just a intellectual exercise. And so he takes that phenomenology and uses it
00:33:40.060
for, um, the question, the fundamental question of philosophy of being is that, what does it mean?
00:33:47.020
What went wrong? Right? So his significance is that, is that he's not just Nietzsche. He's not
00:33:52.980
that he's the philosopher of another beginning and that, well, that's his project, but he is the
00:33:59.100
footnote to the whole of philosophy. He's saying, this is what it all meant. So through that phenomenology,
00:34:04.700
he gets into the ground, he recognizes that, oh, the history that we've had is just the envelope,
00:34:11.520
all the events that people talk about, oh, this war or that war, it's just the outside symptom of
00:34:18.120
something that was being sent this whole time being from when it was first sent Heraclitus and went
00:34:25.300
upright. It was speaking each time through that. Uh, and so, and through each philosopher. So it's not
00:34:31.460
just a progress of ideas, right? He's overcome that being ascending each time and speaking. I know
00:34:39.120
this is, this, this part's a bit complicated, but yeah. So that's his significance. He's,
00:34:45.100
he can't escape Heidegger and people, even people like John Viveki, they, they really underestimated
00:34:52.560
how important he is and they know how important he is. The work he's doing, Viveki is so Heideggerian.
00:34:58.280
It's creating a new language. It's doing all the stuff that Heidegger discovered. He's way more
00:35:02.980
significant than he said. He said in his lectures there, right? Heidegger cannot be escaped. He is
00:35:08.960
literally the only philosopher in our modern era. And who said this, um, Strauss, Strauss said this,
00:35:14.800
right? Is that there is no great philosopher, but him in our era, right? And so when he's doing his
00:35:19.760
work, it's Heidegger that he looks to. And so if you want to understand deeply that the philosophers of
00:35:25.060
our time, Heidegger has understood them like no one else has in his history of philosophy,
00:35:30.760
right? No, like no Roger Scruton, any of that Heidegger actually truly was in their mind and in
00:35:38.000
their, like did the work to do that. So if you want to understand Nietzsche, all these people
00:35:41.340
read his history of philosophy. Um, and his project is, is that I'm using that, um, to see being and what
00:35:50.480
it's saying through all the, all the history of philosophy. And honestly, he's right. When you
00:35:56.460
look into it again, I can't really prove that today, but, um, yeah, and his project, another
00:36:02.240
beginning based on that is getting back to the ground, right? So meaning properly, uh, presences.
00:36:08.980
So we're guardians of it again, guardians of this sufficiency that's underneath everything that
00:36:13.620
we've lost reconnecting the knowing the wings of the angel to the body of the angel is his project,
00:36:20.460
right? Not the overman, not trying to overcome metaphysics with the old metaphysics, but
00:36:25.880
reconnecting the angel. So it glistens, uh, again and flies, right? Yeah. These are, I think
00:36:32.600
Dugan sort of used the metaphors like that before, but yeah, does that make sense?
00:36:37.180
Yeah, no. And, and, you know, the, the fact that I've read multiple people, including Dugan now who
00:36:41.740
leaned so heavily on Heidegger means I've, I've, uh, put my toe in that water. Now I, uh, I'm
00:36:47.180
preparing to, to take a deeper dive. I, I did, uh, I worked through a primer and everything first,
00:36:52.720
so I could have a kind of have a grasp of the ideas before I really get into like being in time
00:36:56.760
and such. But, uh, but, but I would still, I'm sorry. I was going to say if I could recommend any
00:37:02.360
book, it would be Dugan's book on Heidegger. Oh, okay. That will, that is the book on, uh, Heidegger.
00:37:08.440
Obviously these are names that people, Oh, these are dangerous people. That's attractive to some
00:37:12.920
people, but you know, you can't avoid him. And he, all the stuff that happened with the Austrian
00:37:21.440
painter, he just did that out of pragmatism. He has nothing to apologize for. He, he did it like
00:37:27.760
he do can even says this in his book. Is it? No, he just, he did it. And then he was, he was the head
00:37:32.440
of that university for a year and he left and went back to his work. He recognized that what they were
00:37:36.800
doing was not, was still modernistic as it wasn't a proper connecting to being. So there's nothing,
00:37:42.160
all the people, everyone has to say a prelude to Heidegger. Oh, the Austrian patient's party,
00:37:45.740
the Austrian painters party. It's like, no man, when you see what he actually did, sorry, jump in.
00:37:50.960
No, I was just going to say, it's, it's like saying somebody in China was a communist. It's
00:37:54.280
like, well, yeah, it's kind of the only option at the time, man. Exactly. Yeah. But, uh, but yeah,
00:38:00.820
well, I, I wanted to ask you about that a little bit though. Uh, uh, you know, a lot of people look
00:38:05.320
at Heidegger and they say a postmodernism, right? Like, uh, you know, oh, this is dangerous. The
00:38:11.080
dangers of postmodernism, right. He's deconstructing, he's breaking down everything we know. Uh, you know,
00:38:17.080
as, as people who are, I guess in some, at some level, uh, uh, disposed to conservatism, uh,
00:38:24.780
why would people on the right want to look at Heidegger? What is, why, why does he, why would
00:38:30.380
someone who's maybe more traditional, more religious, why would they want to look at somebody
00:38:34.480
who's known as postmodern and D and all about deconstruction? Well, because Heidegger, no one
00:38:42.620
has ever had more respect for the things that ground who they are than Heidegger, right? Is it
00:38:48.660
what the postmodernists, the left-wing ones did was abuse his work and her cells and use it for will
00:38:57.620
to power purposes. So they were driven by really not truth or getting to the ground of what we are,
00:39:04.180
but by using that to, uh, undermine, uh, the modernists, which should be in a way, right?
00:39:12.120
Undermine it, but just so they can use it to take power again. So they're still in, in the old
00:39:16.520
metaphysics and the old, cause the old metaphysics is about that. If presence is as will to power
00:39:20.960
presence is as forcing it's technical to force, uh, everything's a tool to force out utility and to,
00:39:28.720
uh, moreness. I want moreness and I'm going to use this technical moreness because I'm scared of
00:39:33.800
being in nature, right? It's, um, so they abused it. Postmodernism is good. Peterson, all the people
00:39:41.720
that have, uh, attacked it. No, it's about, uh, and this is all the traditional school.
00:39:46.980
These guys, they understand that, right? It's getting to the ground of what these things are
00:39:53.060
and being, and it's not throwing out. He's Keidegger says this over and over again. So I'm not attacking
00:39:58.860
these philosophers. I'm, I'm loosening it, loosening it with this, right? To recognize that they only have
00:40:05.720
an aspect of it, right? This has been deep problems here. He just wants to, he doesn't want to throw out
00:40:10.640
the wings of the angel. He just wants to reconnect them to the body. And what the conservatives need
00:40:14.260
to recognize is that they're in will to power that in, uh, the problem of metaphysics and you need
00:40:20.080
him to, to reconnect you to the body of the angel. So you can fly, so you can fly. I know it's just,
00:40:25.720
it sounds a bit, uh, yeah, but he, that work, um, is what releases the true helps release the true.
00:40:36.460
You can throw away the things that have actually been your enemy. You can throw away the
00:40:40.820
scientism. It's what undermines all that on purpose because it never truly had the, the,
00:40:47.300
the truth of being never captured it. So it's a good thing. You need it. I don't know if I've
00:40:53.000
completely made the case for that because it's very complicated, but basically they abused him
00:40:56.980
and what they did, but the, the, the nobility of what he was trying to do and even herself and
00:41:02.900
people like that. Um, and what right-wing people who use it, uh, is to, so everything that we are
00:41:11.240
glistens in its sufficiency is that we have being again. Right. Uh, and what it truly means,
00:41:17.380
um, not a false proposition. It's connecting it all together. And I think it's vastly superior to
00:41:25.520
these sort of a religion. That's not a religion and this and that, the people are building that's
00:41:30.600
the physical is a building. No sort of reconnected all use the traditionalist school. Um, this is,
00:41:38.080
these guys, that's the way if you want truth, if you want your world to properly cast a vision,
00:41:45.340
you need them. You need to understand, uh, because your world's modernistic, your goals are always
00:41:50.440
going to be modernistic. You need them. So your world perspectively looks correctly.
00:41:54.500
So you can have a proper telos, a purpose, and the purpose makes your world look a certain way,
00:42:01.300
right? That means you'll be able to select a proper vision because without that, your will
00:42:05.420
is always going to be pointing to things that are modernistic, right? So if you want a different
00:42:10.120
vision, a different way to what the other, the left has, and we've always got people, no one has
00:42:15.700
this alternate way to go, do they? It's always a resistance of this progress, but no, you need that
00:42:20.300
so you can have, without what they are doing, the proper things won't stick out to you that you
00:42:25.800
won't be able to see it. You won't be able to see them at all. Right? Yeah. I mean, Peugeot,
00:42:29.940
these guys are postmodernists. Peugeot is deeply postmodernists, radically postmodernists in what
00:42:35.260
he's doing. Um, but that's good because, um, God never gave you knowledge when he sent it permanently,
00:42:44.600
right? So fundamentally it helps Christianity, um, to go back to the symbolic way of thinking,
00:42:49.520
um, to not think that you capture the thing propositionally, perspectively, fully,
00:42:53.900
and they help do that. Does that make sense? Yeah. Yeah, no, absolutely. I think for a lot of
00:43:00.140
conservatives, they think that victory is like going back to the 1950s, but the problem was like,
00:43:07.160
you know, that there's so many deep problems there as well. You know, even though material,
00:43:12.500
it might materially, it might have been better and, and morally in many ways, spiritually for a lot
00:43:18.480
of people, you know, there, there might have been good, you know, things that are, were better at that
00:43:23.640
time. There's still deep problems already, you know, uh, kind of, kind of in the world, in the
00:43:28.900
modern world. And so it's difficult for many, I think, conservatives to understand that, like,
00:43:33.920
actually the things that were going to destroy you were already present and deeply a part of that
00:43:38.940
world. And you have to go back further or through, I guess is probably the better, better way to
00:43:44.560
understand that you, you, you can't just go back and capture that moment. Again, you have to get
00:43:48.900
back, you have to go to something different, um, in order to kind of solve that problem, but you
00:43:53.780
brought up a word there, scientism. Um, and I think that's, I think that's a good one. I think most
00:43:59.360
people understand what that means when they hear that, you know, is kind of the almost religious
00:44:03.540
attachment to, uh, the idea of science and what can be known and what can be understood and, and how
00:44:09.600
that will inform things. Do you think that a modern understanding of science can coexist or, or do you
00:44:18.440
think that, that the scientific, uh, knowledge as kind of, we perceive it can continue to exist
00:44:23.720
if you take a, a, a, a go towards more the second beginning that you're talking about, if you can
00:44:29.680
move towards a better connection or return to a better connection of meaning, uh, can, can science
00:44:36.420
as we practice it now coexist in, uh, you know, along with kind of what you're talking about?
00:44:42.640
Yeah, it, it fundamentally, it'll be done in a completely different way.
00:44:49.380
Sort of like Eldar from Warhammer 40,000. Does that make sense to anyone?
00:44:56.000
It makes sense to you. Yeah, I know exactly what I mean, right? That's his project. It's,
00:44:59.680
it's so everything, um, is now the in, it's not captured or not. It's neither in or out.
00:45:06.420
Um, a non-permanency should work for science. You'd think for, uh, uh, uh, for a science that
00:45:13.120
says, Oh, we've never got the truth. They don't really stick by that. Um, uh, it's, there's a,
00:45:18.580
it's a certainty. It's, Oh, it's a certainty until it's not. It's a certainty until it's not.
00:45:22.600
Right. Um, so they don't actually carry that decay that's under every idea, but what Heidegg
00:45:29.540
is looking to do, he's looking for an explosion. That's what, because you can do the work,
00:45:35.280
you can go to the ground of being. That's what, uh, being in time is doing. It's, it's converting
00:45:42.520
you. It's, uh, removing the scientism. It's removing the layers to get to the ground of
00:45:47.400
being, but you've just done it for the openness that you are. And perhaps the people that are
00:45:51.620
around you, cause you aren't just this one thing, right? You're more than that. You've overcome
00:45:56.240
this interior exterior. You see the world as, as, uh, he sees it actually, it looks like
00:46:02.060
it, right? Your whole life's changed. You are possibility, right? So it's not just a learning
00:46:06.040
something. It's a whole conversion, but you actually need to flip all of being and everyone
00:46:12.000
you need that explosion. So it has to be, it'll affect how all of, um, it affects how all science
00:46:19.040
will work and everything like that. But I don't, he doesn't want to throw out, uh, what, what
00:46:24.240
has gone before he wants to, uh, the truth reorganizes everything and all of knowing
00:46:29.780
anyway, when you hit authentic being, you get to sort of moment of vision. When you
00:46:35.020
annihilate all that, the truth of possibility appears to you. If that makes sense, right?
00:46:40.640
When you, when you, you might've experienced this just naturally when you touch this
00:46:44.360
authentic being, right? When you perhaps thought back to a past event and just thought
00:46:48.560
about the events, uh, and removed a false violin narrative you had about it, or you
00:46:53.280
learned something that about your past or something that made everything hit to you.
00:46:57.560
And you had this moment of possibility, or perhaps here's one Nelson talked about this
00:47:02.980
is that he had all this, uh, Horatio Nelson, the hero is that he had all these career motives
00:47:08.900
and they all imploded his life imploded, right? Uh, what he could achieve, uh, became impossible.
00:47:17.720
And so he had this dark night of the soul, right? And what that is, is the world has been
00:47:22.760
been annihilated. And so all this possibility suddenly opens to you. And he said, very well,
00:47:27.420
I'll be a hero then, right? Because his whole world had been annihilated. You have to imagine
00:47:31.480
what that looks like from the inside. So I can't remember where I was going with this, but yeah,
00:47:36.360
that annihilation. Um, I can't remember where I was going with that.
00:47:42.520
You're saying that there, you know, the explosion and that you would need.
00:47:48.480
Oh yeah. It needs to, that gives you the moment of vision, which rejigs all your propositions
00:47:53.020
and say, Oh no, that's the truth of where that is. And so Nelson experienced that, that, um, and
00:47:57.780
it requires a kind of pulling apart. Most people have had at least one moment of their life. So I'm just
00:48:01.700
trying to contextualize it so people can understand what I'm talking about, but that should, if you
00:48:06.900
had that explosion, it should move those things around. And then what would this mean? What would
00:48:11.340
this world look like with that explosion? Right? It would be, you know, think about Warhammer again.
00:48:15.660
It's like we used to build things neo-Gothic, right? Uh, the way we build things change the, for the sake
00:48:22.400
of the telos would be with things again, because we'd be grounded. So when we build buildings,
00:48:28.180
they would be perhaps neo-Gothic, right? They'd be, they'd be grounded in the being of the ethnos of
00:48:34.100
who we are. Uh, a rocket would have paintings on it, right? It would be like the Russian cathedral
00:48:40.580
of the armed forces. We'd build buildings like that. Why do we build them utilitarian wise?
00:48:45.060
Because our world is will to power. Our world is utilitarian. That's our telos now because it's
00:48:49.540
been annihilated. Um, and so the, another beginning has to have everyone flip, right? And so the future
00:48:56.580
ones that Heidegger talks about are us. It's the people that have done it perspectively for
00:49:01.460
themselves and you get this at church, right? So what Heidegger is never thinking about is that
00:49:05.940
sacred space that you have at church is that you're going to authentic being. And you think about it,
00:49:10.260
when you go to church and you come out, your world, world's differently. Sorry,
00:49:12.900
your perspectively world looks, doesn't it? When you've done the ritual, uh, what's more important
00:49:19.060
has, has come to you, uh, based on this profane you're in. So it's a return to this sacred and
00:49:24.820
what primordial being is fundamentally, the poetic word for it is sacred space. That's what it is.
00:49:31.220
And so sacred space makes the world perspectively appropriately world to you. And that's what
00:49:37.940
being looked like when it was originally sent to us. So it's not just a religious practice. It's what
00:49:44.180
was sent by daemon, right? By God, by, right. And a word for this is what Heraclitus, uh, called it was,
00:49:53.460
what it was called originally was we were homo, ercom, daemon, which means a space for a divinity.
00:50:01.380
And the space that we have as what we are, this existence, this out of bodiness, this, um,
00:50:07.540
standing outside, its attunement correctly was when it was sent originally to Heraclitus and
00:50:14.100
people, daemon, divinity. And so everything that we are, that's what it was. It was given. We didn't
00:50:19.860
take it. It was given. Um, and that became homo, sorry, zoon, uh, homo zoon logon, which meant,
00:50:27.780
oh, homo possessor meant the possessor of the harvesting, the logos, the possessor of the,
00:50:33.060
it's important to actually understand what logos means because people throw that word around
00:50:36.820
the possessor of the knowing. If you possess it, you've got it, don't you? So you can see how it
00:50:41.140
changed over time. So we need to get back to that sacred space of no homo. Uh, we are the possessor of
00:50:48.660
angels. So when, when, when Dugan's talking about that in his book, he does say in that
00:50:54.100
political theory, oh, it's just a metaphor, but it's, he believes it. Right. So yeah. Yeah.
00:51:02.180
So we've spent a lot of time on kind of why this happened. We've talked a lot about kind of the
00:51:08.260
theory behind it in the, in, in kind of tried to suss out some of the jargon and explain that,
00:51:13.380
but here in kind of our last 10 minutes, let's get really practical. Uh, you know, let's, let's try
00:51:20.020
to take that to a more practical place. So somebody here, you know, they're, they're awash in modernity,
00:51:25.860
they're alienated, you know, they're isolated. They don't, they don't feel meaning. They don't know
00:51:31.140
what to do. What, how can they take this knowledge and try to reconnect themselves? How can they as,
00:51:38.660
as an individual try to once again, kind of connect themselves to this larger picture,
00:51:46.580
these traditions, these things that will, that will kind of tie them into a world of meaning?
00:51:51.140
What, what can, what steps can they take? Well, yeah, I mean, it's start reading. Um,
00:51:57.300
I've been looking into the, I've looked into the greatest heroes of your culture and the foundational
00:52:02.180
stories, but also find access to a sacred space, right? And start an initiation of some kind.
00:52:10.660
The initiation could be at least just start walking once a day. That's just a basic thing.
00:52:16.100
And on that day, I mean, you could, you could start meditation. That would be helpful because
00:52:21.380
you're focusing of your attention is you're focusing of what's known. So when you're walking
00:52:25.860
as a meditation, you can do where it's both, uh, you're focusing on this, the environment,
00:52:31.540
the world, but also on one thing at the same time, it requires doing meditation for longer, but that
00:52:38.100
opens you up to being right. Gets you closer to it. Right. And it will start,
00:52:42.740
your world will start prospectively looking a different way, but I'm thinking of basics here
00:52:47.140
because that takes some time. So Heidegger is tough. Um, but I mean, Milliman's got a good course
00:52:52.420
on him, Dugan's book, but yeah, it's, it's tough work. I think the best thing is the European
00:52:57.940
traditionalist, uh, school like Gwennon, um, Evola. Oops. I don't want to say his name. I mean,
00:53:04.340
everyone knows who that is now anyway, but yeah, I think walking initiation, Orthodox church doing,
00:53:10.420
you know, it's, it's, um, I think you need to have access to a sacred space that is, um, exists right
00:53:16.180
now or else it's really hard. I mean, if you're doing it as a sort of, uh, as an elite or whatever,
00:53:21.300
paganism, it's very hard because where do you go? Right. You're doing it on your own.
00:53:25.380
So, I mean, there are some places as Thomas described, just in case pagans are watching,
00:53:29.060
right. It's there are places, some temples. There's not very many of them though. Right. So
00:53:33.620
access to a sacred space, initiating. If you can, you're on an initiation. The world is there
00:53:38.500
for you to initiate into the thinkers are there for you to do. Start walking for one thing. That's why a
00:53:44.100
lot of right-wing people talk about weightlifting. That's a way to get in. But the ultimate goal is to
00:53:48.420
initiate, to begin this access to the transcendent. And it's a world that's available to everyone.
00:53:53.540
Still now looking into the ground of your, your ethnos by studying your heroes, start walking,
00:54:00.340
start going to a church, just go to start the practice and to see what happens. Right. And the
00:54:06.100
more traditional symbolic one, the better, uh, and then ask your priest what to do after that rather
00:54:11.220
than me. But yeah, that initiation, you have to start, have to take the first step on the initiation,
00:54:15.300
but recognize it's a place. It's not just, uh, you can get out of this fake. This is fake
00:54:21.140
Scientology. The way the world looks to you is fake. The truth is out, is out there as Mulder said.
00:54:28.180
But, uh, yeah, you meant, you mentioned, uh, a vola there real quick. I've only read ride the tiger,
00:54:33.140
which I, there are parts of it that I like the overall, I can't say I was very taken with it.
00:54:39.140
What other of all, uh, would you suggest for someone who's kind of starting, uh,
00:54:43.700
reading his set? Yeah. Right. The tiger sucks. Yeah. Um, it's just sort of a repeat thing. I mean,
00:54:49.140
there's revolt against the modern world, but really read his, um, read his, or look at my channel for
00:54:54.900
instance on, on Arthur, but no read his book on the grail, right? Read his book on the grail. Um,
00:55:01.540
he's more accessible than Gwennon. Gwennon is more esoteric on purpose. You have to do the work
00:55:05.860
with him. Um, but very good. Like these guys are so important. Um, yeah. So his book on the grail,
00:55:12.820
that's going to connect you to some of your grounding hero narratives. I mean, it's probably
00:55:15.620
mostly Europeans who watch this, but most people are culturally European anyway, in these countries
00:55:20.500
that speak English, but that's going to get you close to the ground of your being. It's about
00:55:24.180
initiation. The grail is an initiatory symbol, right? It's the world egg. It's the principles in
00:55:29.460
the middle is the dot. And you move from the outside of the grail to the inside. That's what it is.
00:55:33.460
It's getting you to the transcendent. That's what the symbol means. But
00:55:37.140
that book actually is great. There is a YouTube guy who did an audio book. So much respect to him.
00:55:42.980
Um, just search, um, Julius Savola, uh, grail audio book, Julius Savola. I can't remember what
00:55:50.260
the book's called. Just look up what the book's called, copy and paste that into YouTube audio
00:55:55.140
book. This guy will come up. Thank God he did it. But yeah, seven hours. You'd be able to smash
00:55:58.820
through that in a walk very quickly. Why don't you listen to that and then revolt against the modern world.
00:56:03.140
Uh, on your walks. That's your, the start of your initiation.
00:56:06.660
Yeah. I, I get, I get to actually get, uh, quite a bit of, uh, uh, work done, uh, by walking and
00:56:12.740
listening to books on YouTube. That's how I got through, uh, unqualified reservations. That's how
00:56:16.980
I got through ride the tiger. That's how I got through, uh, you know, democracy, the God who failed,
00:56:21.300
like that's, uh, that's, uh, it's a, it's a good way to kind of, uh, you know, physically, uh,
00:56:26.020
kind of ground yourself and then also, uh, you know, absorb something important at the same time.
00:56:30.100
So I think it's, it's really good advice. All right. Well, we are going to go ahead and get
00:56:34.820
ready to wrap up here, Scott, but before we do, uh, where can people find your work? Uh,
00:56:39.860
do you have anything exciting coming out that people should look for? Just tell people
00:56:43.540
where to find what you're doing. Yeah. Just YouTube, Scott Mannion, M-A-N-N-I-O-N or
00:56:48.580
greenwood.media will send you to my website, which is Scott Mannion. Greenwood.media is easier to
00:56:53.060
remember. What I have coming out is a divining the future video, right? About what happened in the
00:56:59.940
coronation, about the ground of what I think is happening is the emergence of an actual Caesar
00:57:06.420
based on what happened in the coronation. So it's pretty important. I've been working on it for ages,
00:57:10.580
but it is a inspiring, uh, you know, it's, it's not fiction. It's something that I've looked into
00:57:17.220
what, what happened there and that, yeah, there's more that meets the eye of what's going on. Um,
00:57:22.900
and it's related to that of, uh, of old Arthurian book. It's the return of Arthur return of the king,
00:57:28.740
hopefully. But yeah, that's what I've got coming out. Probably be out in the end of the month video on
00:57:33.460
that. Yeah. Or yeah, I've got other metaphysical stuff there. It's about the ground of the
00:57:37.780
culture of both, uh, historical American and Anglo-Saxon, even European, right? It's looking
00:57:43.540
to the ground of that stuff. If you want to check it out. Yeah. Subscribe.
00:57:48.660
Absolutely. Oh, guys, make sure that you're checking out Scott's excellent YouTube channel,
00:57:52.660
of course. And if it's your first time on this channel, go ahead and make sure that you subscribe.
00:57:57.780
If you'd like to get these shows as a podcast, of course, you can subscribe to the Oren McIntyre show
00:58:03.060
on your favorite podcast platform. When you do that, please leave a rating or review that really
00:58:07.940
helps with all the algorithm stuff. Well, thank you everybody for coming by. Thanks again to Scott.
00:58:13.220
Again, make sure you're checking out his work. It's very good. Thank you for coming by everyone.