Well, other networks lie to you about what's happening. Now. In vo Wars tells you the truth about what's happening. Next, visit invo wars dot com, forward slash show and share the link. Today today, I just want to do a representation with the minutes that we have left here about who is man, what's man's place in the universe? Where are we going? Where do we find meaning? What is our purpose? And I think the best sense that we get of this purpose, of this meaning comes from the Bible, from Orthodox Christianity. So I'm going to talking about the basics here, not anything too wild. If we think about two contrasting worldviews, the worldview where there's no meaning, the universe is chaotic, there's just a random smashing of molecules and atoms together that doesn't have any direction or any purpose. That kind of a universe is ultimately, in philosophical terminology, nihilistic, meaning that it's purposeless, has no intention, it's just chaos. And so in that kind of universe, people who are tempted with that attitude, they see, you know, things like death and destruction, and they want to sort of capitulate to the idea that man has no meaning and no purpose, and so nihilism, really, I think is the first step towards despair, towards thinking that there's no right and wrong, there's a good and evil. But if we reorient ourselves and open ourselves up to the possibility that there is a God, that there is meaning, that there is purpose, and that there are principles exterior to man, that man doesn't create or cause to be. Now, man has a role in the universe. He's a kind of a priest, we would say, underneath God, where he can do certain things in the world, but he doesn't ultimately make meaning. He finds meaning in God's meaning, in something outside of himself, something more than himself. And that's really the only way that we can find meaning in purpose and morals is by looking beyond just our own inner worship, our own inner selves, which were always tempted to do so. If we go back to the garden of eating, that kind of archetypal story that we have in Genesis, as we were just talking with Alex, the temptation in part there on the part of the serpent, as we said, and I don't think it's a snake, it's a kind of an angelic being presented in the form of a serpent or something like a fallen angel that appears in that form, so it's not a literal snake. That temptation is that man could become God or like God in his own way, in his own shortcut way, by bypassing the things that God had already created which were good. So, in other words, the tree of the knowledge of good and evil wasn't in itself evil. The tree of life was also there in the garden, and in our view, man needed to sort of train himself in virtue. He needed to pass a test of virtue before he was ready to partake of both trees. So we actually think that there's nothing inherently evil about the other tree, the tree of the knowledge of good and evil, but that you need it to be grounded in virtue first, before you had that knowledge. Satan tempted a man with bypassing the attaining of virtue and going straight for a kind of gnosis, a kind of direct intuitive I don't need God, I'll do it my own way. And that's actually the temptation that he gives is you will be like God. You will determine good and evil, you will determine true and false on your own. You'll be your own kind of little God without God. And that's because in our views, there had already been a fall amongst the angelic beings. So Satan had already given in to that temptation as well as the angels that fell with him, And so he's now tempting man with the same temptation that he gave into. And so he wanted to be like God. We read about this in Isaiah fourteen and Ezekiel twenty eight, where there's desire to be like Jehovah, like the Lord. And he wanted them to destroy man because in our view, there was always going to be the theophanic manifestation of God in human nature, that man was always going to that Christ was always going to take on human nature, even if there had not been a fall. So this is what enraged in part the angels that fell with Satan, that became demons, and so ever since then they've kind of set up this worship in defiance of the true God by making themselves the angelic rulers or the gods of the nations. So the demons that duped mankind throughout the world in the ancient world to sort of promote what we would say is universal idolatry. This is what Paul talks about in Romans chapter one, that all the world really fell into this demonic delusion except for a remnant throughout history se except for a group of people. So it began in the Garden of Eden with in our view, God does save Adam and Eve even after they fell, but they're still going to have to go through the gateway of death before an eventual resurrection. So even though there is still salvation for Adam and Eve, they still had to experience physical death and they couldn't immediately go back to the to Paradise or Eden or the presence of God. And so all throughout history you have this manifestation of the nations. The world empires, whether it's Egypt or Babylon or whoever, they're really under subservience to this fallen entity that's constantly trying to erect a spiritual kingdom, a world power. And it's not when I say spiritual, I don't mean anti physical or anti historical. It's a spiritual reality that manifests in history. And so these entities, these powers, they really promote, for example, things like human sacrifice in a lot of these cultures, and as we go through the Old Testament, we read about the Israelites being constantly tempted with that same type of human sacrifice. Almost you could say sex rights that pop up all the time, and it's not that sex is bad, but it has a purpose. And so in the demonic plan, the intention is to always subvert that because it's one of the easiest ways to subvert humanity through sort of our fundamental desires. You know what Maslow eventually calls right our hierarchy of needs, and the demonic idea is that man could be controlled through these passions. And my passions I don't mean like passionate love when your aunt is reading her harlequin romance novels. I'm talking about the desires that we have, desires of the body, desires of the heart, any kind of desires really can be co opted to where we become addicted to or attached to certain vices. And so part of the purpose of the law is to help curb the vices. But what we find is that that's not enough. Man needs more than just rules and lists of things that help him to curb vices. You know, we have the Ten Commandments, sure, and man has free will. But what is unique to Christianity is this notion of grace that we also need a kind of divine power that enables us to fulfill those commands and to be healed from the things that occurred when we all fell in Adam, so to speak. So we all experience the effects of Adam's fault, which is death and the passions that we are tempted with, or in the West, this is sometimes called concupis sense, it's the same idea, so we need to be healed from that. But in the biblical narrative, even in the Old Testament, there's always a demonic connection to this notion of the passions and the desires. And I'm not saying that everybody who sins, we all sin, but there's something inherently demonic about sin. It's always a turning towards ourselves, a worshiping of ourselves and our own desires, and not keeping with God's law or the Ten Commandments, so forth and so on. So what's what's the purpose there? Well, if you look at things like the extremes, when Israel falls into really extreme temptations and failures like in the Book of Numbers, we read about the temptation at bail bailpre which means lord of open holes. And I don't mean to be gross and graphic, but this is akin to something like ancient sex rights and this and this involved everything you could think of, everything uh degraded and perverse, and so this is this is a very memorable event in the history of Israel where they're tempted with this and it has to be curbed immediately or else you would have kind of had the the destruction of Israel, which their purpose is to is to bring about the Messiah. So there's always this falling away throughout the Old Testament, and then you have the prophets come and they preach, and then there's a restoration to some form of purity in the worship of God under King Josiah, for example, There's many examples of this throughout David, of course, was a righteous king, and then Israel would fall back into that temptation to worship ultimately what amounts to demonic powers. So we read about this like in the Book of Ezekiel or in the Book of Jeremiah, where Jeremiah talks about the temptation that the Israelites had to want to sacrifice their children. So what we're realizing is that when we see things like the Temptations, I'm going to put you on something crazy real quick. Most of these Zuma Jimbros are consuming macro guzzling synthetic dies and synthetic sweeteners on the daily. They don't even know it. Goofy af, There's nothing great about that. Do not listen any further unless you are an Alpha or Sigma male. 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And we were talking about these examples in the Old Testament where Israel was tempted with the perversion at bailpr Israel was tempted with sacrificing their children in the Book of Jeremiah, and then we have this these prophecies as promises of a coming savior all throughout the Old Testament, all these texts, all the way up to the Minor prophets, predicting that there will be one that comes out of you know, Bethlehem, of Judea, that is, of the lineage of David. That is, he's the culmination of the Covenant. He is the fulfillment of the Temple and the animal sacrifices and all those things that pointed to him the Passover. He's the Pasca, we would say in the Orthodox Church. So who is this person, Well, we would say it's the second person of the Godhead, the eternal son of the Father, Jesus Christ, who in John one, for example, is said to be with God. He is God. He's the eternal creator through whom all things came to be. So the Father has an eternal son. He's that Angel of the Lord that we see all the way throughout the Old Testament. If you've read the Bible, if you read the Torah and the psalms and the prophets, you know that there's this messenger of the Covenant, this angel, messenger that constantly appears. The word an angel, of course, can mean different things. It can mean just a messenger, be a human messenger, or it could be a divine messenger. And we would say that this is that chariot writer that we read about in Ezekiel one through ten. This is that being that appears in the Fiery Furnace with Daniel and his companions. This is the angel Lord that appears and speaks to Samson's parents in the Book of Judges, that appears to even Hagar in the early chapters of Genesis, who appears to Abraham, who's also the one walking with Adam, and even one way we know that that's who that is if you believe the New Testament, is that Jesus has a dialogue with the Pharisees in John five through nine, and he says that no one sees the Father at any time, and so the Pharisees are kind of, oh, yeah, that's true. You can't see God the Father, so to speak. So who was speaking with and talking to Jesus on the mountain or excuse me, with Moses on Mount Sinai. Who was it that appeared and had a meal with Abraham? Who was it that was making all these appearances, This voice of the Lord, this form of God's glory according to his ego, that keeps appearing and manifesting who's given the name and the title Yahweh. And in many of those pastors, by the way, it also speaks of God's spirit, God's spirit being upon coming upon the judges, the God's spirit being given by the laying on of hands of Moses to the Israelites. So, in other words, God the Father, Yahweh, his son, in whom is his name, if you read Exodus three and twenty three, is this angel. That's Jesus, That's the second person that manifested throughout all these Old Testament tacks, who was kind of there all along, leading and guiding the nation of Israel, and manifests in the New Testament as a fulfillment of all those promises, not just to be an earthly ruler or king, but to actually say humanity from himself and from his worship of the fallen angelic entities, the demons, the gods of the nations, which Psalms the David says in the Psalms, the gods of the nations are doubles right. The Song of Moses, Moses says that the nations worship of the devils, we worship the true God. But there was all these prophecies throughout all of the texts of the Psalms Isaiah many many times over about how there would be an eventual point where the covenant would be opened up to the gentiles. The Gentiles would be invited in to join in the same covenantal relationship that the Jews had to worship the One True God. And for us, that is exactly what we have in the establishment of the Church, in the Book of Acts and Acts two, and in the person of Christ when he became incarnate, So that Church opens up this pathway, this covenant, this relationship beyond just you know, manipulation of matter or something like that. A lot of pagan religion, for example, has the idea that you can get God to do what you want if you offer up, you know, enough sacrifices, or if you do this or that, And this is really an erroneous pagan idea. It's another way of subverting what God's will is for us, imposing our own will and saying I want it this way. I'm going to make the gods do what I want. I'm going to make Zeus do what I want by doing this or that. You can't really get God to do those things right God, you have to have your will aligned with God, and that's called synergy in our views. So you synergize your will with the divine will, which is of course things like the Ten Commandments. And we would say Jesus, when he came and he taught, he didn't teach anything different than the ten Commandments. We would say, he's the one that gave the ten commandments, because as he says in John five through nine, he was the one at Mount Sinai talking to Moses. He was the one giving the law. And this really enrages the Pharisees. And we would say that this is very controversial doctrine, the doctrine of the Trinity, but it's an actually an Old Testament teaching. It's actually a doctrine in the Torah and the prophets and in the Psalms, so it's not anything foreign to the Bible, which Muslims often think, for example, or Joe's Witnesses, these kinds of groups. It's actually something that comes from the Bible. But all of these prophecies are leading up to this kingdom that Christ would establish. We would say, I believe that's the Orthodox Church. So how would we know this though? What are the things that point to this being the case? This being the reality that is out there. That's that's what reality is really about? Is this spiritual stuff that I'm talking about. I would say that if you think about the impossibility, for example, of the atheist or the materialist worldview. By materialism, I don't mean the accumulation of material objects, but the idea that only matter exists. Right. A lot of the atheists, a lot of the you know, the the dawkins Is, the Daniel Dennis, the Hitchens, the these kind of atheists, Sam Harris, these kind of the philosophers and thinkers, They believe that all that exists is just pure random chaos matter. If that's the case, then that leads to certain conclusions about reality. For example, we don't actually have free will, we don't actually make choices, and many of those philosophers are actually pretty consistent with that. If you think about, for example, Sam Harris says, yeah, there is no free will, and that we think we're learning things is an illusion. We're not really learning truths and discovering things. We think we are, but we're just really a determined chemical process. Doing that, we're under the delusion that we've made these discoveries and choices. Of course, if he was to really apply that to his own life, then he wouldn't be able to say that he wrote his books, he's not actually arguing for anything that he discovered, because there aren't really any discoveries. There's no true versus false, there's only determined chemical process. So, in other words, this is called the determinist fallacy or the naturalist fallacy. This would undermine the possibility of having knowledge at all. If the materi materialist worldview were the case, you also couldn't get morals from this worldview. There was a famous atheist philosopher named David Hume in the Enlightenment, and he raised this question it's called the is aught dilemma, and he pointed out that, hey, we atheists, we got to be more consistent. We were calling out these religious believers. But look, we don't have a basis for right and wrong, and the fact that reality just matter in motion. It doesn't tell you that it should be some other way. And since there's nothing about molecules themselves that tell you that they ought to be in some other configuration. If all that exists as molecules in motion, there's no basis for saying that they ought to be some other way. Therefore, you can't derive an aught, a moral obligation, something right or something wrong from what is the case, from just a bunch of molecules. And so if you try to do that as an atheist materialist, you will always end up in a position that is arbitrary, that is purely subjective and has no basis in actual reality, or in fact, you can't you can't justify or give an account for why it would be wrong to do anything, to murder, to rape, to steal, to whatever. And so these are some examples of what philosophy does, where it says, let's analyze these positions and see if it actually makes any sense to believe that all of reality is pure matter. This is the Ox Jenne Show. I'm your guest host, Jay Dire I'm Jason Elysis. We are talking about spirituality and philosophy. When we come back, we'll get even deeper. Welcome back to the Ox Jones Show. I'm your guest host Jay DIYer of Jason Elsi's We're talking about spirituality. We're talking about dimensions. We're talking about portals and the realm that exists all around us, that next dimension up, so to speak. I think there's dimensions below us too, darker dimensions, and the choices that we make in life we can kind of tap into those various dimensions. We were just talking about the limitations, for example, of the materialist eight worldview, how they really box themselves into positions that can't make sense of morals. There's not really a basis to say something's right and wrong. I understand that most atheists would say they believe this or that is right wrong, but there's not really a basis that's consistent to do that if all that exists is just pure matter and motion. And so these are kind of indicators. These are flaws in the philosophy of atheism that we can identify that help us to figure out, well, this doesn't really seem to be like a workable worldview. This doesn't make a lot of sense, and it doesn't seem to give it much of an account of reality. I mean, life seems to have meaning, Life seems to have purpose. Trees, plants, things kind of grow from seeds into a full blown thing that seems to be kind of a purpose there, not random chaos. And so there is design, There is te los or purpose in the world. There is intentionality. And if there's an intentionality at a small level, if we have meaning at a small human level, stands to reason that there's probably meaning at a grand level, at a universal level. And I don't think it's a leap to think that, in fact, it's a necessary thing to have meaning and purpose for knowledge at all. And so this is what's sometimes called a transcendental argument for God, this idea that the transcendent is necessary to undergird the world that we know. To have morals in this world, to have knowledge in this world, it requires kind of basics that are more than just matter, things like numbers, things like laws of logic, things like language. Those are not physical things. You can't look under a microscope and find a law of logic. Yet every sentence that a human being makes, every word they speak, requires And I want to show off something that we're all proud of. I've got a browser here. This is Jay Dyers, much vaunted, much sought after philosophy. One on one. Now he just got this page of we are just testing it out you guys are some of the first people in the world to see it. I want to say, for my part, it's not philosophy one oh one. I think this is as mistitling. I really think is as like philosophy unleashed because a philosophy want on one course, they give you kind of some useless information that you can't make sense of. Jay actually lays out over twelve weeks, dozens and dozens of hours put into just the presentation of this, let alone the hundreds and thousands of hours of research that it takes to have a coherent evolution and history of the origins of philosophy, the uses of philosophy, the different ways to look at it over time, and how that has been brought about to what we have today, which is almost an absence of philosophy on the objective, logic and reason side, in an overabundance of woke philosophy that is irrational and is made up day by day as people are like I think we should bring racism back, and then here's the justification, and then it gets wokeified and spread out, and then all of a sudden you have a bunch of communists social ideas where you become the property in action. You need to be able to stand on your own ground. It helps to have a foundation in philosophy because it's a method to fine truth when you get down to it. Philosophy is there because you love truth enough to go and learn how to find it, because it's valuable. So if you're interested in things like that. There is the landing page. We'll link it up in the notes. It is a longer once, so we'll get a shorter URL for this. I'm sure Jay has a link on his page. I just wanted to show it off. Now you know it exists, you can go look for it and see why this is not your father's philosophy. Right, So well done. I'm proud of everyone who helped to produce and edit the course, and of course Jay did a flawless job in presenting the course over those twelve weeks. And he's a juggernaut. He's another guy just like John Bush, in action all the time doing something productive, like very little wasted time in his week, those one hundred and sixty eight hours of being harnessed very well, and necessitates some kind of logos, so some kind of meaning, some kind of principle, that's more than just molecules that gives this or that collection of molecules meaning gives it structure, gives it order. Now, not everything in reality or life is necessarily structured and ordered. Some things are kind of chaotic, at least from the human vantage point, but that doesn't mean in the divine mind or in the divine vantage point, ultimately everything isn't ordered and structured. So even evil things can have a long term, big scale purpose, even if we, in our finite human minds, don't understand them. This is sort of the point of the Book of Job. Right, Job is struggling with the existence of evil, the problem of evil. Many atheists and many unbelievers, they have a problem with this, and they should read the Book of Job, because the Book of Job is really addressing that struggle which we all have at some point and in some degree, even if you believe, we oftentimes wonder why is this happening. One of the answers that's given towards the end of the book is that man can't ultimately understand all of the infinite variations of creation and all of the different timelines and potentialities that get chosen, And so how could man understand the big picture, being that he can't even understand minute things. So in other words, it's almost like an impossible question, and there's no worldview that can answer that question. So it's not even really a legitimate I mean, it's saying you can ask the question, but the question is almost kind of an unanswerable question, so to speak, like how do we know that this or that event won't bring about some greater good down the road. So the problem of evil is really a pseudo problem because to say that there's evil requires some notion of the good. You couldn't say that the Christian God is evil or that Christianity is bad if you didn't have some criteria, some structure by which you're saying or judging things of value judgment we call it. If you didn't have a standard to make value judgments, you couldn't say anything was good or bad. So the question then gets flipped, well, what's the basis for good and bad? What's the basis for saying the true versus the false? The good versus the evil? You see, those are automatically philosophical concepts, So we're gonna have to have a worldview that makes sense of true and false, good and evil, and I would argue that ultimately only the Christian perspective really makes sense of those things. That's not to say that Muslims or whoever, that they don't believe in good and evil, but I'm saying that in the final analysis, the best perspective, the most philosophically coherent perspective, is I think the Christian perspective. Because we have not just an account for good and evil, but also things like logic, the true versus the false, the good versus the bad. We haven't ability in a basis to make judgment calls, to say why it's wrong to murder, why it's wrong to do these things right. I mean, take for example, the tank commandments, and the tank commandments are a pretty good structure to have for a functioning society. So even if you didn't believe in God, I mean, it seems like that's a pretty good basic moral code to have for society. And that kind of suggests that maybe this moral code does come from some kind of living God or some kind of being that we can have a relationship with. But I think there's a great insight here in regard to this principle of logos. Right which if you go back to the ancient philosophers, or even in the Book of Proverbs, there's this idea of wisdom and wisdom personified, particularly as you get up into like Proverbs seven and eight. Right, wisdom is personified as a woman. Wisdom is personified as having structured the universe. That's why we find patterns in nature. There's a book that Orthodox and Catholics accept that has a statement about how everything in the created order is made via number, and that dude canonical text is describing that everything really is principle, has this principle of numeric pattern and geometry in it, which bears the stamp of an intentional creator. And so we see this, for example, in the Fibonacci sequence in nature. We see it in things like Mandelbrot sets which appear in nature. In the natural world, these are really high mathematical concepts, which we know if you look into mandel broad sets, for example, there's a great lecture that a physicists name doctor Jason Lyle did on mandel brought sets those can't be human inventions. For a long time people might have thought, well, mathematics, that's just that's something that humans made up it's a social convention, it's a social construct that we use. No. Actually, as many mathematicians I pointed out, these are discoveries. And if they're a discovery, they're not something that's a human creation. Humans can create symbols that represent those mathematical principles, but the mathematical principles themselves are discovered and not caused or created by a finite human mind. And the best example of this is Mandel brought sets which we couldn't even see or know in terms of the specification of magnetism until computers were invented to actually demonstrate this, so we had to get to a certain point in the processing power of computers to be able to zoom in in you know, infinite depth so to speak, I mean in a limited sense of infinite death to see the repeating structures and patterns and Mandel broad sets. And what this shows us is that this mathematical principle was something discovered, not invented by human beings. And it's also a principle that's not just found in you know, set theory and in computers, but actually in the world. The natural structure of for example, for lists of coastlines and so forth. They actually display the principles of Mandelbrod sets. So these are discoveries that are made very high level mathematic discoveries. Well, what is the point of all this? What does this actually tell us? Well, if you go watch doctor Jason Lyles's presentations on Mandel broad sets on YouTube, you'll notice that this shows us that there's actually mathematical principles that underlie all of nature and reality. Therefore purpose, meaning structure, geometry, even things that Plato in the Timaeis talked about. Socrates talked about this geometric structure that we find at a fundamental level in nature. It's not because of the human mind causing it to be there. It's not a social construct. It's a discovery. And that tells us that reality itself is structured. It does have a mathematical structure, and it has tels, and it has purpose. And that's just one of the elements that I'm getting at with this idea of logos that we find in John and John. One is referencing the texts wisdom, texts that we find in proverbs like Proverbs seven, Proverbs eight, and other places in the deuterocanonical texts where everything is created via number in structure that tells us there's a divine mind. The divine mind is the ground of all of reality that we see, and thus the world is created. So we should get to know the creator. So I want to remind you guys too that we will be in Las Vegas June twenty second. It's going to be a great six hour presentation. I'm going to go deep into the history of espionage, the history of the dark forces like we talked about today, the history of blackmail, the history of spying, how that all relates to the world that we live in. Now, that's my talk. Jamie Kennedy will be there doing some stand up. My wife, Jamie Henshaw will be there doing a talk on Hollywood and the occult and