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You can make fun of the strange
hat of a pope or of a bishop,

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and you think that that's funny,
But somehow you still understand why you

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need a uniform to play sports.
You know, It's like these are all

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different levels of the same reality.
This is Jonathan Pjel Welcome to the symbolic

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world. One of the reasons why
it's difficult for several people to understand religion

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and religious behavior is because they tend
to want to isolate religious behavior from other

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human behavior, and so they have
this little category here called religion, and

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it's broken off from all the other
things that humans do. So because of

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that, the religious behavior can appear
arbitrary, superstitious, ridiculous. Sometimes also,

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people want to reduce religion to a
set of things that you believe,

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rather than understanding it as a coherent
set of behaviors and beliefs that kind of

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go together. I found that the
best way to understand religion from a secularist

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perspective, or even from a purely
materialist perspective, is to see it as

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an extension of other types of behaviors, and even I would say as an

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extension or similar in nature to some
behaviors that animals have. And so one

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of the things that I've noticed is
that looking at the way that animals ritualize

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behavior is actually a good way for
humans to understand why does it we ritualize

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behavior and what it is that ritualizing
behavior can do. And so the first

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thing to understand is that actually all
behavior is ritualized. That is, anything

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which is moving towards a goal has
to be ordered. And so if you

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don't like the word behavior, let's
just use the word ordered. So ordered

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behavior will happen as you move towards
a goal. So if you have a

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purpose, the things you do,
you know will You'll probably experiment a little

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bit at the outset, but at
some point you'll realize that, you know,

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if I want to get to the
river, this is the best way

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to go. At first, maybe
I'll zigzag, I'll do this, but

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then a trail will set itself up
in the forest to go to the river,

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and then that behavior going from the
village to the river, for example,

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will become ritualized in the sense that
it will become ordered and will have

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kind of reduced itself to its best
to its best line. You could say,

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to get to the river. And
so this is something which happens in

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all types of behaviors where there it
is, you know, the way to

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hunt or the way to prepare food, all of these will become ordered,

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not like one hundred percent order,
but there will always be a little aspect

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of variability on the on the out, on the margins, but the behavior

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will become ordered. And so you
could say that when you order behavior,

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the more you order it, you
do it in order to avoid the cost

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of the behavior. So you know, it's like if I could get to

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the river by going all around and
going in circles and doing all this,

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and then I get to the river, and it's like, okay, but

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that's very costly. It takes a
lot of time, it takes a lot

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of effort. And so what I'll
do is that I'll start to order my

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behavior in order to reduce the cost
that it has, you know, in

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terms of energy, in terms of
time and all of that, and in

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terms of consequences, you could say. And so you can imagine that this

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is something that happens even in animal
ritual behavior. So think of, for

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example, ritualized conflict between animals.
The animals will ritualize their conflict and will

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ritualize their capacity to recognize who is
the superior and who is the inferior.

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And they will do that to avoid
the cost, because if they go all

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out and they fight it out,
then that becomes very costly, both for

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the one that ends up on top
and for the one that ends up submitting

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to the higher power. And so
because of that, the animals developed this

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kind of ritualized version of a conflict
which looks like a fight but isn't complete.

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Does it reduces the cost towards something
like meaning And we're going to use

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the word meaning for now. We
could use other words, but purpose maybe

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we could say is a good way
to think about it. As you move

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towards purpose and meaning, and as
you kind of encompass you know the reason

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why the fight is there in the
first place, then you can ritualize it

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in order to avoid the cost.
Right, so you can understand how that's

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as true for going to the river, as it's especially true for animals that

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will ritualize fighting behavior, or animals
that will ritualize a type of mating behavior

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as well, which is that the
animal will have certain type of dance or

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certain type of colors that will make
the choice of a mate less costly than

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it would if those things weren't there. Like I said, all aspects of

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behavior are ritualized. They're just different
levels of ritual So you could understand that

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if you extend that into the human
sphere, then you can see how we

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of course do the same, which
is that you know, we've developed short

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cuts, shortcuts of meaning in order
to avoid the cost of something. So

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a good example is when you meet
someone, we shake hands, we look

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into each other's eyes. We have
found ways in order to encounter someone in

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a manner that cuts to the change
right, gets to the meaning of it,

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which is that we're meeting. We're
not in conflict. We recognize that

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there's a kind of piece between us, there's an uncertain level of communion,

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and so we've ritualized that in the
type of behavior shaking hands, all the

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other ones that we have, which
reduced the cost of figuring out, you

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know, how who this person is, what it is that they want for

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me, trying to you know,
trying to move around asking questions. I

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don't know what type of other types
of behavior could exist in order to figure

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out the intentions of the person in
front of you. But you can imagine

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that these types of behaviors, shaking
hands and all this, you know,

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was chosen out of a set of
possible behaviors that were maybe a little more

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costly, okay. And so as
you move towards more and more contracted behavior,

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which you do, is you move
towards something like meaning. And so

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what happens in that type of behavior
is that really what happens in religious rituals,

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especially those that we consider religious,
is that the meaning becomes more and

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more compressed, and more and more
pure, more and more crystallized, which

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is that you know, if there's
a manner in which, let's say we

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eat together as a people, and
so we come together, we eat together,

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and what that does is it binds
us together as a people. We

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noticed that if we eat in a
certain manner together, if we sit together

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on a table or whatever. There
are multiple ways to do it. But

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if we aim towards that purpose,
there's a limited amount of ways that we

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can do it. That it binds
us together. Then it makes us also

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share in the food, makes us
share in the identity, makes us recognize

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each other as one, for example, Then we realize it wait a minute,

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if I can scale that up.
And so if I meet together with

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my family or with a friend and
I eat, you know, that does

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something. But if I have like
a banquet at the city, or a

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marriage banquet where we all kind of
come together, or some ritual where we're

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it's a bigger meeting. Let's say
we have a banquet to celebrate, you

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know, the thirtieth anniversary or the
you know, one hundredth anniversary of a

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city. Then all of a sudden
we realize that this type of behavior,

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these ritualizations, of ceremonies, of
coming together, bind us together towards higher

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purposes. And so you can understand. Then at some point people inevitably started

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realizing that the more you ritualize it, and let's say, the higher you

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aim, the more it binds reality
together. And so religious ritual is an

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extension of the lower rituals or lower
behaviors all the way up so that you're

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like, oh, wait a minute. If I offer this up to God,

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if I offer this up to something
which transcends my group or transcends you

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know, the things down here,
then I am in some ways bringing together

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all these little meals. Let's say
let's talk about a sacrifice of food,

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all these little meals together, and
so I'm giving you know, I'm pouring

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out a libation or I'm giving up
food to the ancestors or to the gods.

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And what I'm doing that especially think
about the ancestors for example, is

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a good example. It's like,
if I give something to the ancestors,

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then I am doing more than if
I eat with my parents, because I

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am binding myself to something which is
bigger, something which holds us all together.

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And so if I kind of play
that out, at some point you

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realize that giving up to the gods, giving up to principalities which are higher

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above, whether it is something like
paying taxes to the king, that if

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I pay taxes to the king,
then it binds us together as a society.

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Uh huh. But if I pay
taxes to a higher level, if

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I take my things and I bring
and I give it up to a higher

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level, then it basically binds me
up higher and higher. And you could

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imagine, you can see how people
realize that at some point that kind of

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moves up and up towards more and
more meaning, until we reach something like

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the infinite source of all things right, the infinite source, which is the

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you know, the God that is
being and non being. The God is

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that is love which binds the universe
together. You know, the manner in

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which the monotheists start to talk about
omnipotence, all of these infinite qualities which

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end up binding everything together. And
so if I act together with others towards

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that, then I realize that it's
an extension of you know, paying taxes

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to the king and also binding together
as a family, but also even within

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yourself. So it's important to kind
of see how ritualization in terms of religious

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practice has to be seen in let's
say, the scope of all the other

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types of behavior which are ordered.
Now, once again, as I say

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this, you have to remember that
all behavior is ordered, and so it's

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not like religious behavior is ordered,
but this other regular behavior we do isn't.

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No, that's not true. It's
like as you move towards religious behavior,

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it's more and more ordered, more
and more containing meaning. And as

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you move to the more common space
than it is ordered maybe less. And

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the trade off is the trade off
between meaning and power, universal meaning and

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particularity. That's the way to understand
the trade off and sometimes you actually need

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to make that trade off. It's
not you know, if you ritualize brushing

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your teeth in the same way that
you ritualize the eucharists, or you ritualize

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a sacrifice to the gods, then
you would lose some of the particularity,

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and so it would actually become a
actually not be the right fit of ordered

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behavior and the thing you're doing.
A good example to understand this is to

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understand the way that martial arts develop
themselves. So you can imagine that martial

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arts start as fighting. Right,
people are fighting fighting, and they realize

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that if I order my fighting,
if I have a technique, then I

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can beat the other person because I'm
kind of I am contracting my behavior towards

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a certain thing. But then there's
also a meta thing which starts to happen,

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which is that if I understand certain
rules, certain ways of doing martial

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arts, then I'm also going to
limit the all out cost of fighting,

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you know, just even very similar
to the way that animals ritualized behavior.

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So people notice that in tribal warfare, for example, there is extreme ritualization,

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which means that there's still a fight, but often the fight because it's

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so ritualized, it will avoid massive, massive casualties because the ritualization, you

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know, and it's kind of not
even it doesn't even have to be conscious.

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People just kind of learn this behavior
and perform it. The ritualization will

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be able to show who's winning the
fight without completely decimating everything. So you

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can imagine that even in the world
of martial arts, that will happen where

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certain behaviors are there to manifest.
You know, it's say a kind of

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imagine like a knight, the way
that the Knights had certain ethics about fighting.

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It's like the gentlemanly way of fighting, right, you don't hit someone

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in the back, you know,
you look at them in the face.

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All of these types of behaviors are
there to avoid the massive cost of fighting

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and push it towards more meaning,
but still keeping within the the the arena

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of beating your opponent. Now you
can imagine that in the world of martial

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arts, especially in Asian cultures,
people started to notice that if you ritualize

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martial arts more and more, it
can encompass more and more meaning, to

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the point where it also almost becomes
a type of ritual behavior where it is

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almost metaphysical in the way in which
the movements are capturing more and more meaning.

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You know, if you think of
putting Taoist principles into certain kung fu

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moves and kung fu forms, all
of this is happening, and so it

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moves towards towards more meanings. So
that actually, at some point the martial

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artist is transforming himself. He is
learning about reality, He is moving towards

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higher and higher meanings as he is
practicing his martial arts. Now, one

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of the things that happened in the
twentieth century is that somebody realized that that

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in terms of power, it was
losing power as it was moving towards ritualization.

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So if you look at what the
MMA fighters did is that they said,

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no, forget all these forms,
forget all of these these flighty things

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that you're doing when you're prepared,
when you're doing your martial arts forums.

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It's like, get to cut to
the chase, use what you need to

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use in order to beat your opponent. And so what happened is that the

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MMA fighters were able to make a
trade off between ritualization and power, and

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they move towards power. Now,
this is something which is there's nothing.

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It's like, it's not that one
is better than the other, to be

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honest, It's just that it's a
trade off between ritual and power. So

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think of an animal. Imagine it
now in the world of the animals,

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where the animals have a ritualized behavior
and they understand and they're kind of dancing,

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where one person show you know that
I don't know, the wolf shows

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its neck and the other one kind
of comes and kind of puts their paw

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on the other and to show that
the one is submitting and the other is

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dominating. Now, I imagine if
there was one wolf who is smart and

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said, man, forget all this
rituals. It's like when the other wolf

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thinks I'm down and I'm showing my
neck and he's put his paw on me,

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I'm just going to go for the
throat what and that wolf would win

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in the moment that wolf by breaking
the ritual, the ritual would actually increase

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his power tremendously. But what would
happen is, of course, that would

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also lead to let's say, in
the long term, if a lot of

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a lot of wolves did that,
it would lead to the all out conflict

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between between the wolves. And so
this is the same thing that happened with

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MMA, and by the way,
with MMA, you end up having now

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a new ritualization, which is that
as you move towards more power, you

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have to have rules in the fight, because obviously you don't want to kill

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your opponent, And as you move
towards power, that possibility of just killing

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your opponent with one hit or in
the right doing the right thing to kill

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your opponent, it becomes more and
more possible. So the type of ritualization

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that happened in kung fu or in
some of the in some of the more

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ancient martial arts gets re incapitulated in
the meta rules of the fighting game,

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which is that you're not allowed to
do this, and now these things are

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not allowed to do because you're just
going to kill your opponent, And so

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the ritualization re establishes itself in another
way. But what's important to understand is

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mostly to see just how it is
to understand just this relationship between ordered behavior,

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moving towards more meaning and then finding
the balance of order and power.

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You say in a behavior in order
to accomplish what it is you want to

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accomplish, and if you do that, then you can understand everything from brushing

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your teeth to going to church,
because all of these ordered behaviors kind of

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stack up and scale up towards the
transcendent, towards the infinite good that binds

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the universe together. Then all the
way down to when I'm learning something new

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and I don't know how to do
it, and so I'm experimenting and I'm

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kind of fiddling, you know,
I'm trying to figure it out. So

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it's messy and it's experimental, and
then when I figure it out, I

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try to order it at the right
level so that I can accomplish what it

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is that I need to do,
moving towards the purpose of what it is

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that I'm doing. And so hopefully
this is helpful to kind of help you

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understand a little bit how ritualization works
and how it is better and it's more

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productive for us to understand and religion
in relationship to all the other behaviors that

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we do, rather than isolating it. When we isolate it, then we

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we just look at these weird types
of behaviors and these strange hats and and

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you know, strange costumes, and
we're like, what, you know,

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what's the what's the point. But
if I can tell you that you can

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make if you you can make fun
of the strange hat of a pope or

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of a bishop, and you think
that that's funny, But somehow you still

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understand why you need a uniform to
play sports. You know, it's like

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these are all different levels of the
same reality. And why you would want

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the policeman to wear a strange hat
because you want the policeman to be recognized

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in his role as an authority.
But you don't think that's weird, but

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you think that that the pope wearing
a funny hat is hilarious and superstitious and

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ridiculous. That's how if you're able
to connect all these things together, then

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you'll be able to understand more appropriately
why it is that religion looks the way

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it does. So hopefully this was
helpful, uh to understand to understand things.

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And don't forget folks, And if
you love what we're doing, if

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you appreciate what we're doing, please
consider supporting the Symbolic World At the Symbolic

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World dot com. We've been growing
quite a bit in the past few years.

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You know, I've now hired several
people full time to kind of do

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this, and so all your support
is there to make this grow as much

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as possible. So thanks everybody,
and I'll talk to you very soon.

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Next year, February twenty nine to
March second, we are going to have

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the very first Symbolic World Summit in
Tarpan Springs, Florida. There'll be some

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amazing speakers. Of course I'll be
speaking, but there will also be Father

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Stephen DeYoung of Lord of Spirit's Fame. You will also find their Martin Shaw,

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who's a mythographer and amazing storyteller.
But a bunch of other people too.

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Of course, Richard Rowland will be
there, Nicholas Kotar Neild Great and

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Dirt Poor Robbins are actually going to
play a concert. They'll also be Vesper

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Stamper, but also a lot of
other people involved in the Symbolic World community.

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Will come together to explore how we
can recover rediscover the ancient cosmic image.

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But it will also be time for
people to connect together, to meet

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in real time, in real space, develop relationships, you know, find

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people thinking in the same line as
we are. To further this community and

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to further this type of thinking in
the world. So I'm really looking forward

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to meeting you in person in Tarpan
Springs February twenty ninth, so hopefully see

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you there.
