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  • that we will export days in many ways want trying to figure out some of the deepest implications of what it means to be a human being.

  • When we first formed the CIA for the exhibition Fellowship last year, one of the discussion one of the very first discussions we had our meeting was one that dealt with how we see ourselves today, how we in our society, and especially if students have lost something very safe about ourselves and many currents of thought.

  • And we'll certainly, in our hyper rationalize be constructed.

  • Both modern world one loses sight of the meaning of not only those things which are external to us, but in the process.

  • We fail to understand the very core of our being.

  • Many of you will know that recently, Dr Jordan Peterson has faced an immense it of controversy precisely for questioning the dogmas of our age.

  • And yet he has also stressed the importance of the divine individual and the Christian concept off the logos which I will allow.

  • Our speakers elaborated on today.

  • A dear friend had told me once that what fundamentally divides orthodoxy from any other kind of ideology is precisely this the dignity of the divine individual and what this means for us as spiritual and physical beings.

  • And so I'm immensely excited to hear what our Panelists have to say.

  • And so I'd like to introduce each of our Panelists, starting with Father Theodore Prosky Populace, who is a jump back idiot.

  • The Orthodox School of Theology at Trinity College.

  • Last night's tricky part, of course, on the human person in Orthodox deal and with extradition.

  • And in many ways, this is something that touches upon or introduces the very core of what's being discussed.

  • A date.

  • What is the individual?

  • What does it mean to be human?

  • And he is also quite a positive presence at our participation fellowship, and we certainly look forward to hearing this perspective tonight.

  • Jonathan Joe is a very well known icon, harbor from Combat, as well as an editor for the Orthodox Arts Journal.

  • Many of us were familiar with Jonathan and his work prior to this, and so it's a great pleasure having you here tonight, and indeed it is entirely appropriate.

  • Just this past Sunday, the Orthodox Church celebrated in the spirit of unity, the Sunday of Orthodoxy, the celebration of our triumph over iconoclast.

  • The tradition of iconography and your fox tradition is one of the geology, and I'm very pleased that an expert on the matter is with us here today.

  • And many of you may be interested to hear Jonathan's online discussion with Dr Peterson, the most recent one being concerned with one of the most controversial political symbols of this day.

  • The metaphysics of happy Dr Jordan v.

  • Peterson is a professor of psychology here at the University of Toronto, and I think it goes without saying that the activism of Dr Peterson has inspired many in the room today.

  • Many who would have previously, perhaps not even considered looking into the type of concepts what you're going to be discussing today.

  • Myself and many others have been deeply moved by not only Dr Peterson's insight on matters of a political nature, but also in his insight in human nature.

  • The title of this discussion was influenced by Dr Peterson's usage of the constant of the Christian concept of logos and what that means for us as individuals.

  • I'd like to thank Dr Peterson for joining us, and we're greatly looking forward to hearing more of your insight on this map.

  • Last but not least, all the Jeffrey Ready who is a code, a record of the Orthodox School of Theology, the chaplain of Orthodox Christian publisher and the Paris streets that the Holy Mary Berry's Office mission, located at Trinity Chapel.

  • From the very creation of our associate last year, Jeffy has continuously blowing our minds and and start understanding not only of our spiritual life but of ourselves as human beings.

  • Apart from his remarkable pastoral qualities, his wealth of knowledge and perspective has needed only natural that we would offer his perspective on this panel tonight.

  • I'd like to thank Father Jeffrey for his work and greatly look forward to hearing his perspectives.

  • So the format for the discussion today will be basically that each of our Panelists will steep for your time, and this will be followed by a question and answer period.

  • Each of you will have received you part, and each row has about two pens.

  • So for the duration of the discussion, you can write down your questions and passing up the price, and then we'll try to get through his menu.

  • But it's possible by the end of the night.

  • And with that I'd like to welcome Father Theodore for us.

  • Give up listed podium to begin our discussion.

  • Okay, so there's not going to mind willing.

  • That's reserved for Jeffrey thinking to your c o d.

  • For asking me to come and to be up here on the stage with people that I kind of feel feel.

  • But I appreciate the invitation.

  • Eso I was told to speak for like 10 to 15 minutes about what it means to be human person in the Orthodox tradition, so I don't know how impossible that is.

  • Um, but Live just mentioned that in the past two days on Sunday, you celebrated in the Orthodox tradition Sunday Orthodoxy, first Sunday in Lent.

  • For those of you who don't know what that is, we're going to celebrate that day.

  • We celebrate the return of the holy Icons into the church.

  • Now a lot of people been north of searches know that the church is full of icons and they wonder, Well, when was their return and why was there return considering?

  • Have you ever not?

  • Of course, Christians have had images in their churches and in their places of worship in the very beginning.

  • But there was a time that there was an impression off Theo idea of using images as it was considered the idolatry in the church.

  • And there was a faction within the church that fought against this, and for almost 100 years icons were burned, destroyed on taking out of churches.

  • And he's only seven Ecumenical Council that they were returned.

  • Of course, why do we celebrate this on Sunday?

  • Orthodoxy in what we call it Sunday orthodoxy is because those who were the components of icons and, of course, all modern Orthodox Christians today knew that the attack on the depiction of Christ was an attack on the incarnation itself.

  • On the idea that Christ is an actual being actually existed, actually lived lives.

  • He was an actual historical figure within a certain time and not a figment of our imagination, as some people today would say.

  • And this means that when we speak about God and when you speak about Trinity, when you speak about the second person eternity through the sun, the locals, as we're speaking of tonight we're speaking about a very specific person, and that is in contrast to many of the discussions that we see today both in the Public Forum online supposed like this, where many people would like to think of God as an abstract fourth indiscretions.

  • And I would say, for historical, ancient Christianity, God is not an abstract.

  • God is an actual person.

  • There's an objective reality there prices an objective person things a certain way, speaks of certainly act a certain way, even look a certain way.

  • And so we could depicting it icons.

  • Another reason why I start with this, and I kind of, you know, I begin My thoughts is, uh, because there is a little bit of a contrast between many religions and orthodoxy.

  • This is not this a generalization.

  • But as generalizations go in many religions, whether they be Christian or not, um, the concept of God or the constant divine usually centers around the idea off.

  • Word of God, God made text.

  • There are usually writings about this and writings that are usually very ancient there passed down, and the text is usually what is focused on.

  • Even amongst many Christian denominations, it's all about the text.

  • However, the Orthodox tradition.

  • It is not about the word defendant text, but rather about the word becoming flesh being.

  • And so our faith is not based on a text, but rather on a deep, mystical experience of the Risen Lord.

  • Bro.

  • Time you're going to say, Well, we read the Bible to write, use the Bible.

  • We venerate the Bible.

  • We have it in very high regard.

  • However, for ancient decided, I love that.

  • Let's start to, um, New York.

  • Um, when we, uh when we speak about Christ, speak about God, we speak about a living tradition.

  • Priceline found a book.

  • Neither did he found the philosophy.

  • Rather, he found it.

  • Very real community, living community and your church last 2000 years is this living community that has never stopped has never ceased to exist.

  • It was never a time where it did not exist.

  • We have no beginning.

  • We have no reformer.

  • We have no founder.

  • We have no school of thoughts, but rather we exist from the very beginning.

  • So the reason why I say this is because our concept of God and our concept of our relationship you and is a very intimate one and one that has been living for the last 1000 years.

  • So going back to the idea of incarnation of theology, of icons.

  • If we are to say that God is real, you actually exists.

  • If you don't believe in not more than just talk.

  • Never.

  • But if we believe that God exists and that God is an actual person is lying, his personality and that's Christ is God in human form, then the reality is, is that there is an objective reality you got.

  • It is, and by that we can say that there's an objective truth even speak about.

  • And there is an objective good that we can speak about.

  • And there is an objective understanding off human being that is not subjective, rather object.

  • And for us is what illustrations.

  • We tend to follow the model that was coined by seen Athanasius, the great famous fourth century father, the church and theologian who said that God became man so that we may become God God's like.

  • So for us, the goal of the Christian life is to emulate price to become Christ Light is not about what I think of myself.

  • It's not about what I want to be or what what I would like to create in my mind, of what I would like to be or what I think I am.

  • But rather than there is priced price, the perfect human being, and I tried to discover what that is, and I know that is diametrically opposed to the society that we live in today, for the most part, the most, that we live in a society that is a society of subject.

  • And we live in a society that, when it speaks about religion, speaks about spirituality.

  • Speech about speaks of ideology.

  • It usually refers to the subjective, understanding off God subjective understanding of the human person, as Professor Peterson has in the last few months, Um, so when we talk about human identity, it is It is something that is to be discovered, not to be kind of created or so.

  • So you know, there's a There's a writing at the very early second century writing in the church called the Heat, which means the teaching, one of the earliest writings of the church.

  • I guess you could say, is one of the earliest manuals off how to be a Christian or the basics of the Christian faith because you could say and in the middle he says.

  • The first line says there are two ways, one of life, one of death, and there's a great difference between it's the opening lines.

  • And really, when it comes to, you know, the understanding of the human person from north, that's point of view.

  • We would say the same thing, that there are really two ways to understand.

  • There is either the revelation from God, how we emulate that.

  • Or rather, there's the movement towards the self towards self revelation, self understanding and really would say self idealization.

  • And so, of course, we assumed beings are free to do whatever you want to do.

  • Um, and we have free will.

  • But how we use that and what what we do with it and what we choose to become really depends on where we're looking towards what we want to do and who we want to be.

  • So I would say that the modern existential crisis of our time can really be remedied by a simple statement that if there is a God, there's a God, I'm not him.

  • So you understand that there's a God and I'm not him would mean that I discover who that God is What do you expect?

  • Why am I here and what am I supposed to do with my life?

  • And that's diametrically opposed to the subjective understanding off that God is whatever I want, what I would rather and go from there.

  • So in pre modern Western civilization, um, society was predominating.

  • You know, society of these kind of values is kind of objective truths.

  • It was kind of like the social glue that provided stability for the family and social Secur, shins and religion and even business ethics, like people believe that there was a good there wasa truth out there that we need to discover there was a God that we needed to somehow figure out who that God waas.

  • Um and the humility that was required to accept that we are not gods was what held all that together, the social and psychological fabric of society.

  • So without it and this is where I think Peterson would also agree and said many times, without this kind of understanding of an objective reality, Um, there is an endless movement towards the individual towards subjectivity towards what is relative.

  • And ultimately it's awards nihilism, because if there is no objective meaning in life.

  • There is no truth in life then and everything is whatever I made it and everybody is right.

  • Really.

  • Everybody's long and then really what you have to listen really ultimate meaning in life.

  • And so this is the problem.

  • There's a movement towards the delusion that everyone has their own God and everyone is free to create themselves in their own image, and this breeds endless fragmentation, said of both so called individual truths and also individual identities.

  • So if there is no God, as we said, this conversation is only matter.

  • However, there is a god and he's a personal guard as a Christian slain, then we cannot go on ignoring him without suffering serious identity prices.

  • I believe that this crisis has arrived.

  • The question is, how do we as Christians continue to see the world, see the word of God divine locals in those who refuse to see it in themselves?

  • How do we speak?

  • That's how do we speak to a world that doesn't even acknowledge that there is such a focus?

  • There is such a for this is this is the conundrum that we find ourselves in.

  • How do we witness to a world that is not speaking the same language and more.

  • And I think that is something that no discussions like this are important in the first steps.

  • Because here we are attempting.

  • I applaud you for doing this, attempting to fine points of convergence whom a Christian tradition, unorthodox Christian tradition and also secular approach.

  • Psychology, sociology, history by all the G places where these things been verge and they tell us and they reach the same truth.

  • This is why I was so enthuse about coming in today because watching a lot off Peterson's videos online and I saw that there are a lot of points that makes that not only are ruined apology but speak common sense to the world.

  • The world is a world that is completely disengaged from the idea that there can be a truth outside of ourselves and that there needs to be some type off seeking some type of understanding of what that truth may be.

  • The main difference between philosophy and theology, I always tell my students, is that philosophy comes from us.

  • It's us trying to understand the world, trying to understand the metaphysical, trying to stand God understand anything philosophizing the source of the human being.

  • We have this wonderful thing called mind.

  • It's so powerful, I could do so many things.

  • But that's the last.

  • Theology deals with revelation views of what has been revealed from outside from someone else.

  • And that's what that's what the church must deal.

  • That's what the Christian Shanti has to do with the idea what God has revealed himself.

  • By becoming a coming one of us.

  • We can negate that as much as we try.

  • And to do so would mean to negate on important part of ourselves because we believe, as a patricians, like to say all the time.

  • And as we like to court Genesis, God says in very beginning, Genesis 1 26 God makes man in his image, and his lightens gives us this great ability shoots spreading his ability to reason, figure things out for ourselves, decide whether we want to be like him or whether we want to be more like something else.

  • So this is the great dilemma.

  • It's not just a theological dilemma, not just spiritually dilemma.

  • It's an existential dilemma, becoming social dilemma coming political dilemma, biological dilemma and, uh, a lot of other bombs, So I will end there.

  • Um, I Well, let's, uh, take it from here.

  • I think this is a general introduction for these.

  • The way we see it as Orthodox Christians, God becomes man.

  • Thank God.

  • Most of the words of a possible is that I live a price within.

  • This is our also thank you very much.

  • Father did.

  • Thanks.

  • I appreciate being here.

  • Appreciate being in Toronto.

  • It's great town today.

  • I spent the day going to the museum and visiting, so I really enjoying the city.

  • I'm gonna start with this story.

  • Um, it's March 2015 and, uh, I'm driving a good pick up my Children at some friend's house on Friday night, and it's about half an hour drive.

  • So I'm settling in and I'm listening to the CDC like I usually do with that particular evening.

  • The content is not usually what you get, you see, So on the air, this University of Toronto professor and what he's saying rings of it off from what I usually hear on that show.

  • At first, he's talking about religion and religious symbolism, and he's doing it in a way.

  • Let's say he's doing it without the usual smugness that we tend to hear when people talk about religion, especially about Christianity.

  • So here he is talking about Christianity.

  • But I can tell he's not a priest, not a preacher.

  • He's a psychologist, he's a scientist.

  • And so, as the talk unfolds, my it's in, my tension heightens.

  • And after a few minutes, just a few minutes.

  • I just can't believe what I'm hearing as this profits going to stories of Adam and Eve, Cain and Abel jumping to Shakespeare and Milton and Dirty, and then to Darwin and Nici and Young and and immediately I see what he's doing.

  • He isn't just kind to communicate information.

  • He's dancing across this wide variety of references because what he wants to do is he wants to bring out.

  • He wants to trace this underlying pattern, and by doing so, he's trying to awaken something in his listeners.

  • He's not just trying to get them to understand, which is what we usually here when we listen to talks.

  • No, he's trying to provoke some shake people into experiencing how the world is built with meeting.

  • So he talks about logos, which is true, meaning express in words.

  • This search for purpose and logos transformed transforms chaos and potentiality into being.

  • And in opposition to this lies deceit, resentment gradually dismantle the world and plunge it into ever growing chaos.

  • I mean, of course he's taking this with the Bible, the Book of Genesis from the Gospel of ST John sprinkled with some phenomenology.

  • But he's very clearly describing this process at all levels of reality at the individual, the inter personal social political levels and this interaction between logos and chaos is the main manner we could say by which the world is constantly sustained.

  • So by this point I am.

  • I'm literally cheering in the car.

  • I'm like, I'm hitting my steering and all I can think is Hole is this.

  • Who is this person talking and why have I not heard of them before?

  • Like why is he not famous?

  • I guess you don't ask that question anymore.

  • And especially, I like, How does he know this?

  • You see, like so the attempt to help people see experience, pattern for meaning and religious symbolism how it connects to all levels of reality.

  • That's what I've been trying to do for years.

  • That's that's been my goal in life.

  • I would say in my carvings and my articles in my talks, and I would say there's only a handful of people that I know that I can relate to at that level.

  • And it's not that people don't talk about what just symbolism.

  • Actually, a lot of people do.

  • But usually when you hear people talk about religious symbolism, at some point you can kind of picture them in like tinfoil hats.

  • And then, you know, they soon extraterrestrials become part of the discussion.

  • But not this guy.

  • He's just as clear as can be.

  • So when I get home, but I reach out to him and I send them just a little message Uh, you know, just thanking him and expressing my surprise and linking into a few a few articles, I've written a few talks I had given, You know, that was it I didn't expect.

  • I didn't really expect an answer.

  • But then the next morning I get I get a message thanking you for my message and pointing Mi Teoh.

  • If you lecture that he had given more specifically on religion, I thought that's pretty cool, like that's that's nice This was random Quebecers sending him, but then about it.

  • About an hour and 1/2 later, I get this call and I can't do that.

  • I can do that, Senator.

  • It's my memories.

  • My memories of that moment are kind of vague, but I think I probably acted like a 14 year old meeting Kanye West or something.

  • And now his tone is one of surprise.

  • May be a bit of confusion and his basic question, and and he's been asking me this question ever since.

  • Is how do you know this?

  • Because you'd listen to my talk and he saw the relationship between what I was saying and what he was saying in the talk that's exact had been talking about how logos organizes potential into experience being It's a Why am I.

  • Why am I telling you this?

  • I mean, first of all, I'm telling this as an excuse because despite what Father Ted said, here's this Carver, whose standing among theologian than Professor.

  • So the reason why I'm here is because since then Professor Peterson and I've developed this this relationship, some of you might have seen the interviews that way did together, Um, but mostly I'm telling you this because I know I know that it nears the story of so many people that are probably here in this room.

  • And a lot of the people that might hear this on YouTube or in the podcast, I know that it nears.

  • I know because dozens of people have told of that experience.

  • You know, I have this image.

  • I don't know.

  • People have seen it of Joe Rogan.

  • Here in Dr Peterson talked for the first time in his jaw dropping.

  • You know, at all of a sudden he sees religion in a completely different way, and I've even received dozens of message from I would call them in process eight years who say, You know, my questions and my thinking has been tilted sliding in unexpected ways.

  • And that experience, I think, has been strongest for Orthodox Christians like myself.

  • In fact, I stopped counting the number of messages I received from priests asking me So so is Dr Pearson orthodox or what?

  • And which I usually answer?

  • No, he just likes dossier.

  • And there is even one clergy clergyman who who answered to that, said, Oh yeah, he's Orthodox.

  • He just doesn't know it yet, but this correlation has been persistent.

  • So what is this connection?

  • What made the connection between a traditional Christian like myself and Dr Peterson so obvious, so immediate?

  • And all of this, I believe, is resolved around the notion of logos.

  • The language of logos is the underlying language of Christianity.

  • Of course, we know the first vision of logos in Christianity comes from the Gospel of ST John.

  • In the beginning was the logos.

  • The logos was with God and the logos was gone.

  • He was in the beginning with God and through him all things were made without him.

  • Nothing was made that has been made in him was life and that life was the light of all mankind.

  • That light shines in the darkness and the darkness has not overcome it.

  • And this vision of logos would be continued and developed in the life of the church.

  • And especially in the seventh century, there was a saint.

  • His name is State Maximus, the Confessor.

  • And he really brought this image of logos.

  • I would say to its most detail, the most elaborate vision.

  • And you did so by taking the notion of logos that was in the New Testament, and he he brought and united it with the best of what the Western tradition had already offer.

  • I was able to prune that, say what it come from philosophy and enjoying it with what the Christian message was, so that it would attain some clarity and maybe some detail.

  • And so saying, Maximus explains, that all things have a logos which are, which is its reason for existing, its purpose and its origin all at once and even its end.

  • So it's all those things that I want.

  • And on top of that, each thing has a multitude of Loki.

  • That's a word you probably never heard before.

  • Loki is the plural of logos, and so the lo be there like the different qualities of things.

  • So the blueness of the blue are the slowness of the slow, and all of these low G's are brought together.

  • They're woven together, we could say, to sustain the existence of the world.

  • It's really a map of meaning to use Jordan words.

  • Now, these low these essences, let's say of things.

  • They don't exist independently in the same way that scientists believe things exist out.

  • Rather, they exist as they come together as they are joined together in our encounter with world in a pattern we could say so we could say, for example, like that a sunset has a certain amount of low, maybe even indefinite amount off characteristics of a sunset.

  • But as they come together to be the experience of the sunset, that's how we experience reality.

  • That's how we come into contact with.

  • It's all these qualities.

  • It's a light color, vertical horizontal and the things the sun, the sky, the earth, all of these things.

  • And I could go on.

  • There's an indefinite amount of them.

  • What's important and making that experience riel, is how all those locals are united.

  • So and in a way, they're they're united within us.

  • And human beings for same Maximus are seen as this laboratory where the whole world find its cohesion and he expresses it in the sense that the human being is a microcosm.

  • You could say a condensation off the cosmos.

  • The place where the cosmos comes together to make sense and a good way to see it is that human beings actually participate.

  • Being in the image of God, they participate in creation.

  • We see that in the Book of Genesis, the Book of Genesis, God tell Adam to name the animals, and so by his logos, participating in a limited way in the same manner that the divine logos was the source of everything.

  • And the human participation in this process is not a relativistic thing.

  • It's not an individual thing.

  • I mean, though it is flexible.

  • It's nonetheless the most objective of processes, as Father Ted mentioned.

  • So we need to be cautious, though, because Maximus warned us that it's not just a philosophy or it's not just a technical description of the world.

  • This is important because thinking that religious stories are exactly the same kind of encyclopedic knowledge of modern science is the wrong way to go with this.

  • These logos, these truth about things, are our categories of our engagement with Maybe today we might call them phenomenal, phenomenal, logical category.

  • So the discovery of truth of logos it's a personal journey.

  • It's simultaneously a refinement of our understanding of the world.

  • But at the same time it becomes a refinement of our person.

  • So to discover the true nature of things is to walk on a path of truth.

  • So food is a wonderful thing, and it's useful for life.

  • But gluttony leads to our destruction.

  • Wealth is useful to accomplish important thing, but average rots the soul.

  • So you see, it's not just a description of the world.

  • It's a path that we want as we discover the world and so sin in this vision of the world, that horrible world, that horrible word that no one wants to hear.

  • Sin isn't just the breaking of arbitrary rule, but it's in the misuse of the world and that misuse of the world ends up being an untruth ends up being a liar or something that's false, something that separates things from each other.

  • It's found when things are not aligned with their purposes.

  • So, for example, a person, uh, is not only a tool for my own gratification.

  • Person is not just a tool so that it can advance myself in the world.

  • And if I treat a person exclusively like that, then I will inevitably sin against that person.

  • I mean, of course, it doesn't mean that a person cannot act as a tool for my gratification.

  • If I go see the baker and I get bread from him.

  • He's the method by which I get my bread.

  • But the baker is not just a baker.

  • He he is a full person, just as myself.

  • So when we steal or rely on your cheek, it's because we're not considering that pay the person facing us to be a full blown person to be what they are according to their logos.

  • But we see them on Lee as limited things on Leah's tools.

  • So this is true of people off things and of actions.

  • So I was thinking about I was trying to think about the best example that I could think of to show this in terms of action, and and, uh, I thought of giving the example of offsets.

  • So we did the metaphysics of Pepe.

  • So I think we can get away with the metaphysics of sex, I hope.

  • But it's a question that definitely needs to be answered today in our topsy turvy time.

  • Let's say so.

  • What is the logos of sexuality?

  • Well, it has many Loki many purposes.

  • It's for the propagation of the species.

  • I hope at least a few of you still think that despite what many people would want us to believe, creates families and communities, brings two people together in the type of communion in an expression of love, and it brings pleasure.

  • Those those will be would be some of the lovely.

  • I'm sure we could find more that some of those would be some of the Logan that sex exists, and there could be more.

  • But the idea in division of logos is that all those things need to be brought together in a pattern of some sort for them to be a path towards logos.

  • So if we think of the different Loki and we bring them together, friend, think of the word.

  • What does that work when we all those things together?

  • I think we have a word sacrament church.

  • I'll let you figure it out what it is when all those things come together.

  • And so each of the separate purposes of sex that I mentioned, they're not wrong.

  • They're fine, but they become alive when we bring them together.

  • If we don't then each separate purpose appears as a kind of falsehood.

  • The peers of kind of lacking.

  • That's not enough, let's say, for a truly traditional or a truly complete vision off.

  • Sexuality cannot end.

  • It has to move towards the infinite.

  • It has to move towards God.

  • And so the ultimate logos off sexuality is to be an image off the mystical union.

  • I mean, it's to be an image of our union with that with what is beyond us.

  • I mean in that image off the mystical union off God with the soul of Christ with his church.

  • The marriage of heaven and earth is, ah, completely traditional image that we find in in the church fathers or our tradition.

  • And so that that image of the ultimate union, the highest union with the infinite then it comes back down into the multiple loom.

  • All those other reasons for sexuality that I mentioned it fills them, makes them participate in a transcendent purpose and become very relationship that binds them together.

  • And everything in our life could follow that process, work, food, sleep, beauty, and to engage the world in that frame is to find light everywhere to see life everywhere.

  • The world is no longer made off.

  • The dead, lifeless jerked the dead lifeless material that used to make things.

  • And as we become better as people more truthful, more grateful, more free as you come closer to one another in love.

  • And by the way, that's what love is.

  • Love is the manner in which all different things, all different people, all different intentions can join together and exist in communion and can become one while at the same time preserving the multiplicity.

  • So as we follow this path the hidden Logan creation that shine through the world and today we might say that they re enchant world.

  • The world appears bright and full and not the gray and dead shadows we offered.

  • So that would be, I hope summary.

  • Let's say off that hat, locals.

  • But I haven't really explained what the source of my excitement waas on that Friday night.

  • Yet what the source of the excitement waas that has caused all this flurry of attention to Jordan.

  • And I can tell you, I've been thinking about this now for months now.

  • I mean, some of us and Jordan has been thinking about this for months now, and I think by now we can say that it's really not about gender Pro nails.

  • It's not.

  • It's about something is a lot bigger than that.

  • And I think I can say confidently by now that it's about logos.

  • The entire project of postmodernism, the last 30 40 years off higher culture and higher education, has been a systematic assault on logos to de center logos to deconstruct narratives and value Cherokees.

  • So we're left slipping and sliding without purpose and direction.

  • And now we've reached the end of what postmodernism has to offer.

  • We can actually say that comfort point, where postmodernism has won basically the cultural debate at a philosophy which decries the center and certain certainty has pernicious Lee become the very centre and unquestionable authority despises, so everything is upside down.

  • Everything is inside out.

  • Everything is becoming its opposite, and all these inversions and chaos are not to be taken lightly.

  • It has brought about a sterile age literally stare.

  • I'll as people are not having enough Children to fill the society.

  • I think I keep thinking that maybe they're missing a bit of follow sentence, but it's also Stare Island that it has brought about this narcissistic and fragmented culture.

  • You see, they told us that the center cannot hold and how things fall apart, and now everybody is decrying the end of truth.

  • All of sudden, right, everybody is saying that we're entering an age of post truth fake news.

  • I mean, my goodness, even used it in as an argument against Dr Peterson.

  • The debate on gender pronouns.

  • It's the post modernist that heralded the end of truth 40 years ago, and now they're surprised to see the effect it has, how chaos does not discriminate.

  • How is turning against them Just as they turned it against their ideological enemies, they wanted to change the world to sand.

  • Now they're surprised to find it slipping between the fingers.

  • What is most surprising, what is most shocking to them is to find that now, having reached the end off their pursuit, having thought they had one you see from within the decomposing residues of Western patriarchy, they see that there is a seed that sprouted that in the darkest place, there's a flame that has lit logos, awakens the darkness, has not overcome it.

  • ST.

  • John promises that and my host, modern friends, if you had just paid attention to the stories, she had just paid attention to the story which are woven in the fabric of our consciousness.

  • He's very stories you tried to deconstruct.

  • You would have noticed that Don always comes, that a seed is always planted, their logos regains the center, Christ rises from the dead.

  • And I think that's the excitement we're feeling right now.

  • The fine, that small spark, that seed of a meaningful pattern surprising us in a collapsing world.

  • And it's not just a pattern of meeting, but it's the beginning of a network of people just in the past two years.

  • There's a whole new strange group of public figures that's arising from the margins.

  • People who are at least trying to figure it out, who are least trying to think clearly and workout ideas and people who are as different from each other as you can imagine.

  • Spanning across gender, race and cultures, even religious and atheists alight trying to figure it out.

  • And yet the media and the activists, they scream hysterically, bigot, racist, sexist, Nazi, all the usual litany of attacks, and they're losing their minds.

  • The sand is slipping help of their hands, and only two years ago we would have probably collapsed before this attack.

  • But now we look around and we find that there is a still silent center in which to say it in which to stand.

  • There is an eye, the overwhelming hurricane, and we could finally say We will not set your frame.

  • We will not accept your definitions.

  • They are weak by the very process you used to deconstruct them to deconstruct the categories, and we will speak for ourselves.

  • What a relief.

  • But it is a dangerous time.

  • The time of transition time off chaos is it is a dangerous time, firstly, because the enemies of locals will ramp up their hysteria and totalitarian tendencies as logos.

  • But it is also dangerous because that's Christ himself told us.

  • The tears grow amongst the week.

  • The re centering of logos is the reawakening of identities can't avoid.

  • That's a frightening thing, because if identity stops at the relative low GI without aiming without uniting itself to the highest off high, it could be murderous.

  • And it has been increasingly murderous just in the past century, and it is in fact, the very murderous and genocidal tendency of identity which provoked the postmodern is to deconstruct identity in the first place.

  • And there's a part where we can't blame them for that.

  • I mean, in the shadow of Auschwitz, what else can you do for what will strive from this new sprout with depend on us with Penn on all of us.

  • What will rise from this chaos?

  • We've seen exciting, exciting but also frightening possibilities of what that might look.

  • I mean, will it be race again?

  • So that we inched towards genocide with Onley the nation.

  • So we attempted to revisit the world wars.

  • Well, it only be gender would only be class in the scheme run out for us by saying Maximus the ultimate identity, the place where all meaning finds its resolution is the divine locals source of everything.

  • That is our trajectory.

  • As we walk the path of locals as we are transformed by truth, the finality is to be united with God.

  • And I know that for some people, just the word God causes allergic reactions.

  • And I'm sure people listen to this.

  • We'll be developing hives under skin as they they hear this.

  • But maybe we can just think of it this way.

  • For identity to be more than a weapon, it must reach its highest point in something that is beyond throughout and so finding, seeing our highest identity and God is finding unity with everything in the source of and in terms of Christianity in particular, the identity was Christ is different from other identity because it's the identity with the cross needs to identify with suffering.

  • It's not the identity of a self serving power with the identity of a self emptying power, Howard bound in low, that empties itself out of love.

  • I mean, it doesn't mean that we shouldn't struggle.

  • Doesn't mean that you should just lay down and give up that you should let our enemies destroy what we value most cry Christ.

  • Buck brought a whip into the temple after all.

  • But what it really entails what's important about it.

  • And this is something that is echo profound ing with Dr Peterson have been telling us that we must first walk on the path of logos are cells be must embrace our own suffering.

  • In that truth, we must take up our cross.

  • You must do so with the desire to first get rid of the lies that blind us to straighten our own path.

  • And in doing so well, that is how we will change the world.

  • Since Sarah from Massaro is known to have said, Save yourself and thousands around, we will be safe as we walk on that path as we strip away our own excesses rather than look rather than looking at the imbalances of others as we strip away our bad habits and our narcissism rather than acting like victims world chains and we will start to see and to experience logos to fully live within the patterns of meeting that constitute the world.

  • If you take that journey, I guarantee that the universal patterns of meaning will manifest themselves so strongly in your life.

  • That's first.

  • You'll use the word synchronicity, but soon you'll have no other word to use.

  • Besides here, the post modern chaos will vanish as wax melts before fire and logos.

  • Very logos that rises from the grave will feel your world and the world with life.

  • And like so I I'm going to start with.

  • I spend a lot of time religious symbolism in archetypes, but there is a problem with Problem is lacks concretize ation.

  • To think about the ultimate ideal is only something that's symbolic.

  • It's it moves away from the real world.

  • It's for department for this reason that there's an insistence in Christianity that the logo says two things at once.

  • It took me a long time.

  • Figure this out.

  • I was guided in my attempts to understand it by Carl Ume Truly remarkable person and probably orthodox in his victor, he talked about the logos as the thing that existed at the beginning of time.

  • This is a very particular way of looking at things.

  • And so the idea is essentially that.

  • As Jonathan pointed out, there's something about consciousness that calls forth being from chaotic potential.

  • You won't understand what this means, because when you look at the future or if you look at yourselves, you know that what you confront is a field of potential.

  • And everyone tells you that they tell you you're not living up to your potential and potentially very strange thing because it doesn't yet exist.

  • And so by the canons of saved modern science is not something that hasn't reality whatsoever.

  • But everyone knows precisely what it means, and everything around it was full of potential because you can interact with bring forth new things, you know that and you could be called for your failure to do it and you call.

  • You call out yourself for your failure to do it because you break up three in the morning and you and you torture yourself with your inability to bring forth the potential that's within you.

  • And it haunts your soul and its hellish.

  • And the reason to tell us is because it is Helen.

  • And if you don't call forth the potential that's within you and outside of you, then the world does transform into hell because that's it's a tendency, anyways, and we've had no shortage of evidence of that in the last 100 years.

  • It's part of the Christian doctrine that at the beginning of time, the moguls operated on potentially brought for habitable, the habitable world order, and it was perfect in some strange sense.

  • It was the paradise in which Adam and Eve were placed in The Paradise was a walled garden, well watered place, and the walled garden is a place of order and chaos, culture in nature.

  • And that's because people inhabit a garden of culture nature that that's that's our environment.

  • And if those two properties air properly balanced than inside that garden.

  • Everyone can.

  • Floris and human beings are principal made in the image of that locals, and that's why we can speak things into being and you do.

  • And when you speak truth, then you speak paradise into being and when you speak, falsely, speak Helling to be.

  • And that's the truth.

  • And what that means is that with every decision that you make, you decide for yourself and for everyone else when you're going to tell the world a little bit more towards hell or a little bit more towards heaven.

  • And that's the burden you bear for your existence and the choices that you make as you pass through life.

  • And it's the fleeing from that that's at the bottom of the nihilism of postmodernism and the escape into the totalitarian certainties off idol worship.

  • And none of this is fictional because we've seen the consequences, Jonathan said.

  • According I don't remember the source that there could be no poetry after our sleaze, but that's wrong.

  • But the poetry has to be about Auschwitz.

  • The lesson for more sweets was never again.

  • Is there enough you?

  • You can't decide not to repeat something terrible unless you understand that and the way to understand it is that small sense of each individual culminated in the great sins of the state.

  • And so when you ask why terrible things happen in the world, the answer is quite simple.

  • The answer is it's because you're not good enough and it's because you don't tell the truth and you know it.

  • Join.

  • If it said something I thought was very interesting, it's something I thought about.

  • But I haven't talked to voted at all.

  • What happens as you move towards the truth and answer is everything comes together.

  • Really.

  • Everything is.

  • The answer is everything comes together is even a sexual element to that.

  • Because, of course, the highest element of sexual ecstasy is to come together and around someone who's telling the truth.

  • Everything comes together, and that's the potential destiny of the world.

  • It's something that you've been partaken.

  • It's the calls.

  • It's the call to the greatest adventure that there is.

  • You can bring forth something akin to paradise by speaking the truth, and you can start in your own life and started in the life of your own families, and these are people in principle that you love So why would you do anything but speak the truth to them?

  • To protect them from reality?

  • There's no protecting anyone from reality.

  • Reality just is.

  • You interact with it on your on its terms.

  • Can you do that?

  • My face is forthright and you do that.

  • Why not shying away from the challenge?

  • I spend a lot of time trying to understand the sermon on the boat.

  • It's a very strange document.

  • I'm gonna tell you what I think it means.

  • It means conceptualize the highest good that you can.

  • And so you might think that would be the high school for you.

  • And it would be the highest good for the family around you that you love.

  • And it would be the highest good for that family in this state, and it would be the highest good for the state in the world, and that would be the highest possible good.

  • Aim it out even though you don't know how a mitt that make that what you want and then tell the truth and it's an eventual because you don't know what's going to happen.

  • You have no idea because if you treat things instrumentally, treat people instrumentally used his tools or your own desire.

  • And that's the problem with that is what do you know?

  • What you desire?

  • Many things that change will turn out to be empty.

  • Well, what happens if you just tell the truth?

  • Well, the world belong old around very strange and mysterious ways, and there isn't anything.

  • It's more exciting than that, and it's perhaps something exciting enough.

  • So that is suffering.

  • That's attendant on being would redeem itself by that adventure.

  • And that's the call.

  • That's the Western call to the individual.

  • The suffering of being can redeem itself through truth, and it's not.

  • It's it's not a rule.

  • It's not a proposition that you need to adhere to.

  • Like a good citizen.

  • It's It's the proper way of wending your way through the terrible world without making it worse than it already isn't.

  • But the possibility, perhaps, of making it better.

  • There's no more exciting possibility now and no higher moral demand that the thing is, is everyone knows that you know when you lie according to your own conception of the truth, that there's something something shameful and demeaning about, know that it hurts people, and you think well Why do you do it despite all that and party, you do it because it's easy and party Did you do it?

  • Because there's a crooked, horrible, hellish part of the soul that's more than happy.

  • If part of what you do is make everything worse to pay for the sin of its existence.

  • And I would say we should stop doing that and see what we could do if we got ourselves together.

  • As human beings are remarkable creatures, we put together an amazing civilisation working out at half time, you know, it's like 55% of humanity on a good day is working to make things better.

  • If 45% is working to make it worse, and you wonder what would happen if we all just decided that we were gonna make things better than simple?

  • Is that start where you are, make things around you better.

  • Where would we be?

  • What would the world turn into around a civilization of people who were genuinely trying to make things better?

  • I can tell you we better find out soon because if we don't try collectively to make things better, given the current state of affairs, they are going to get a lot worse.

  • I thought for a long time I wondered why people find themselves adrift in meaninglessness, and there's a lot of answers to that.

  • There's classical criticisms of traditional faith tha

that we will export days in many ways want trying to figure out some of the deepest implications of what it means to be a human being.

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2017/03/07: ロゴスの復活 (2017/03/07: The Resurrection of Logos)

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    林宜悉 に公開 2021 年 01 月 14 日
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