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<v Speaker 1>Hello, and welcome to Mythic Mind, where we pursue wisdom

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<v Speaker 1>on the past between primary secondary worlds. I'm doctor Andrew Snyder,

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<v Speaker 1>and I'm glad that you're here. Hey, they welcome back today.

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<v Speaker 1>The original plan today was to provide you with something

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<v Speaker 1>from Josh's Paradise Lost course, but there are some technical issues,

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<v Speaker 1>so we'll get there soon. Instead, today we're going to

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<v Speaker 1>go ahead and continue on with the philosophy and fiction

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<v Speaker 1>of C. S. Lewis series today, looking at an introduction

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<v Speaker 1>to Perilandro. If you've never read this book before, well,

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<v Speaker 1>I mean, obviously I recommend the entire series. I mean,

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<v Speaker 1>this is just an absolutely beautiful text and I really

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<v Speaker 1>look forward to getting into it with you. In fact,

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<v Speaker 1>let's go ahead and do that. Hello, and welcome back

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<v Speaker 1>as we settle in for Perilandrum. Now, as I've said before,

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<v Speaker 1>these intro videos aren't really gonna get into plot elements.

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<v Speaker 1>I'm gonna keep this rather short. The purpose of this

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<v Speaker 1>is to first introduce you to some relevant secondary reading,

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<v Speaker 1>as well as to provide you with a framework for

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<v Speaker 1>picking up some of the major themes that are going

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<v Speaker 1>to un provide the path that Lewis is laying out

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<v Speaker 1>for us. I remember I talked about before, how for Lewis,

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<v Speaker 1>the driving elements of a story are not the particular

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<v Speaker 1>things that happen. It's not the twists and turns of

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<v Speaker 1>the plot, as interesting as this may be. But for Lewis,

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<v Speaker 1>the driving force of the story is the end, the tayloss,

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<v Speaker 1>the goal. That goal is a state of being rather

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<v Speaker 1>than a state of becoming. And so in this story,

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<v Speaker 1>he's going to lead us from particular instantiations of desire

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<v Speaker 1>and of pleasure up to their ideal toward the fulfillment,

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<v Speaker 1>toward that which makes pleasurable things pleasurable, that which makes

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<v Speaker 1>desirous things desirable by those who are seeing clearly, because

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<v Speaker 1>there are certain things that speak to realities of human

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<v Speaker 1>nature that are desirable when we are oriented correctly, right,

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<v Speaker 1>when we are not corrupted, when we are not bent

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<v Speaker 1>to borrow language from out of the silent planet. And

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<v Speaker 1>so as far as secondary reading goes, obviously the main

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<v Speaker 1>secondary ransom texts that I talked about in last week

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<v Speaker 1>certainly apply here. So that's planets in peril, deeper Heaven,

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<v Speaker 1>and a compass for deep Heaven, and so those text

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<v Speaker 1>deal with the entire Ransdom series, so they certainly apply

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<v Speaker 1>here as well, and as far as specifically looking at

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<v Speaker 1>secondary texts for Perilandrum, I'm going to recommend three Lewis

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<v Speaker 1>essays to you. Two of them come from the collection

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<v Speaker 1>under the title of The Weight of Golfe named for

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<v Speaker 1>the first essay in this collection, and what might be

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<v Speaker 1>the most useful, the most directly applicable essay for Peralandrum,

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<v Speaker 1>and that's because the Weight of Glory he talks a

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<v Speaker 1>lot about desire, about the things that naturally speak to

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<v Speaker 1>natural human desires, when we are working according to nature,

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<v Speaker 1>when we aren't bent, when we aren't corrupted, when we

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<v Speaker 1>don't have these artificial lenses over our souls. In fact,

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<v Speaker 1>connected to that idea of desire, he even uses the

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<v Speaker 1>imagery of the morning Star of Venus in order to

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<v Speaker 1>make his point, and so that provides us with a

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<v Speaker 1>rather direct connection point to where we're going to be

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<v Speaker 1>going in Perilandrum. Also we're gonna see in Peralantro we

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<v Speaker 1>get some more direct relationships being developed here between Lewis's

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<v Speaker 1>Christianity and his appreciation for pagan mythology, and so along

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<v Speaker 1>those lines, another essay from the Weight of Glory that

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<v Speaker 1>I'm going to recommend to you is called is Theology Poetry,

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<v Speaker 1>and he deals with some of those connections between Christian

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<v Speaker 1>thought and pagan methody, and how that we don't actually

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<v Speaker 1>need to discount pagan mythology despite the fact that it

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<v Speaker 1>gets a lot wrong. In fact, he clearly believes that

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<v Speaker 1>pagan mythology gets a lot right, which is exactly what

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<v Speaker 1>we should expect from people who are made in God's image,

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<v Speaker 1>living in God's creation, which testifies to the reality of

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<v Speaker 1>who God is that's unfolding across time and then chiefly

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<v Speaker 1>revealed in the Gospel. And so that is theology of

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<v Speaker 1>poetry from the weight of Glory. And then still on

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<v Speaker 1>that point from God. In the doc I'm going to

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<v Speaker 1>recommend to you myth Became Fact, which is probably one

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<v Speaker 1>of my all time favorite essays, which deals with these

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<v Speaker 1>same themes of the relationship between Christianity, Christian revelation, and

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<v Speaker 1>pagan mythology. And in case you don't have these texts,

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<v Speaker 1>you're not able to pick them up right away. I

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<v Speaker 1>will provide those three essays for you in the modules,

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<v Speaker 1>but I would strongly encourage you to pick up these

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<v Speaker 1>collections and read through them in their entirety. In fact,

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<v Speaker 1>the Way of Glory isn't really that long. I just

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<v Speaker 1>recently read through the Hire Book again in one morning

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<v Speaker 1>and afternoon, and so that's very doable. But do yourself, favorite,

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<v Speaker 1>go ahead and get both these books and read them through.

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<v Speaker 1>But for now, what I want to do is, let's

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<v Speaker 1>walk through a few passages from the Weight of Glory

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<v Speaker 1>that I think are going to set up your orientation

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<v Speaker 1>well for encountering what happens in Perilandra in the third region.

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<v Speaker 1>Venus voyages, but my voice falters, rude, rimemaking, wrongs, her beauty,

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<v Speaker 1>whose breast and brow and her breast sweetness be which

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<v Speaker 1>the world's widespread, the rain of her secret scepter in

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<v Speaker 1>the sea's caverns, in grass growing and grain bursting, flower unfolding,

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<v Speaker 1>and flesh longing, in shower falling sharp in april, the

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<v Speaker 1>metal copper in the mind reddens with muffled brightness, like

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<v Speaker 1>muted gold by her fingers formed. And that is from C. S.

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<v Speaker 1>Lewis's poem The Planets, which I recommend reading in its entirety,

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<v Speaker 1>And in fact, I'll go ahead and put that in

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<v Speaker 1>this week's module now as I said, I want to

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<v Speaker 1>mostly focus on his essay The Weight of Glory, and

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<v Speaker 1>I'm not even going to provide a lot of extended

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<v Speaker 1>commentary here. What I want to do is just point

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<v Speaker 1>your attention to certain passages that get at some ongoing

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<v Speaker 1>themes that are going to develop throughout the story, and

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<v Speaker 1>then in the next video I'll go back and look

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<v Speaker 1>at some of these in reference to the story itself.

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<v Speaker 1>But near the beginning of this essay, Lewis writes, if

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<v Speaker 1>you ask twenty good men today what they thought the

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<v Speaker 1>highest of the virtues, nineteen of them would reply unselfishness.

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<v Speaker 1>But if you had asked almost any of the great

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<v Speaker 1>Christians of old, he would have replied love. You see

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<v Speaker 1>what has happened. A negative term has been substituted for positive.

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<v Speaker 1>And this is of more than philological importance. And so

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<v Speaker 1>he's pointing out that this change has taken place is

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<v Speaker 1>not just a superficial change in language, but actually a

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<v Speaker 1>change in philosophy. It's a change in theology, so change

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<v Speaker 1>in the way that we see people, the way that

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<v Speaker 1>we see the world. And in fact, if you ask

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<v Speaker 1>twenty people today what the highest virtue is, they might

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<v Speaker 1>say something like tolerance, which is connected to the same

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<v Speaker 1>idea of unselfishness, the idea being that the best that

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<v Speaker 1>I can do is not interfere with your life, right

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<v Speaker 1>because I mean, there is no truth, there is no goodness,

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<v Speaker 1>there is no beauty, there's no reality, there's no inherent

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<v Speaker 1>meaning in life. We're all just sort of fabricating it

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<v Speaker 1>out of nothingness. And so the worst thing that I

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<v Speaker 1>can do is to impede your right to self creation.

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<v Speaker 1>That's a very postmodern idea. That is just a further

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<v Speaker 1>development of what Lewis was dealing with in his own day.

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<v Speaker 1>But you go back, as he said, you asked the

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<v Speaker 1>great Christians of old, and they would have said that

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<v Speaker 1>the chief virtue is love, that we actually very much

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<v Speaker 1>are meant to interfere in other people's lives for the better.

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<v Speaker 1>Aristotle to find love as willing the good of the other.

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<v Speaker 1>And what that means is that we need to have

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<v Speaker 1>some understanding of what the good is, and we need

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<v Speaker 1>to give ourselves over to the good for the sake

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<v Speaker 1>of others, even if that means we might have to

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<v Speaker 1>interfere in their lives. The message of Christianity is not

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<v Speaker 1>that God cares about us so much that he's going

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<v Speaker 1>to leave us alone. That actually wouldn't be caring for

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<v Speaker 1>us at all. Know, the message of Christianity is that

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<v Speaker 1>God actually loves us, and that's precisely why Christ gaves

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<v Speaker 1>himself over for our good. And so too, the Christian

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<v Speaker 1>message is that we are to give ourselves over for

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<v Speaker 1>the good of others. Husbands are supposed to love their

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<v Speaker 1>wives as Christ love the Church and gave himself over

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<v Speaker 1>for her. And then generally, in our relationships with others,

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<v Speaker 1>we are told to love one another as Christ has

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<v Speaker 1>loved us. And so we have a call not just

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<v Speaker 1>to be unselfish, not just to leave people alone, but

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<v Speaker 1>to actually better the lives of those around us, to

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<v Speaker 1>give ourselves over for the good of others. And Lewis

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<v Speaker 1>goes on to say, the New Testament has loss to

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<v Speaker 1>say about self denial, but not about self denial as

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<v Speaker 1>an end in itself. We are told to deny ourselves

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<v Speaker 1>and to take up our crosses in order that we

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<v Speaker 1>may follow Christ. And nearly every description of what we

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<v Speaker 1>shall ultimately find if we do contains an appeal to desire.

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<v Speaker 1>And so this is connected the same thing I just

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<v Speaker 1>tak talking about that the chief virtue is not just unselfishness.

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<v Speaker 1>It's not just about not satisfying your own personal desires. No,

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<v Speaker 1>we actually are to satisfy our deepest longings. Our deepest

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<v Speaker 1>desires speak to that which is deeply desirable. Odds are

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<v Speaker 1>everyone here's familiar with the argument from Mere Christianity, whether

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<v Speaker 1>you've actually read Mere Christianity or not, that Lewis talks

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<v Speaker 1>about the fact that you know, we have these deep

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<v Speaker 1>desires for another world, for paradise, and just as our

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<v Speaker 1>desire for food and drink point to the fact that

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<v Speaker 1>there is reality to food and drink, so too, perhaps

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<v Speaker 1>our deep longings for something that we can't find in

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<v Speaker 1>this world are good indicator that there really is something

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<v Speaker 1>beyond this world, something like our home country, that we

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<v Speaker 1>never find in this world around us, but that we

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<v Speaker 1>anticipate with every good and beautiful and true thing. Because

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<v Speaker 1>the chief Christian virtue is love, we are willing and

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<v Speaker 1>we are able to practice the right kind of self denied,

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<v Speaker 1>with the hope that in self denial, in surrendering the world,

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<v Speaker 1>we will actually get it back anew, We'll get it

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<v Speaker 1>back glorified. But there is no Easter without good Friday

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<v Speaker 1>there is no crown without the cross. And keep in

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<v Speaker 1>mind that Parallantra takes place right on the heels of

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<v Speaker 1>out of the side of the planet. Ransom is literally

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<v Speaker 1>commissioned by the Oyarsa of Mars. And keep in mind

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<v Speaker 1>what the Martian influence means, right, this symbolized strength, power, rigidity.

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<v Speaker 1>It's kind of fearsome. Remember when Oyarsa said that if

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<v Speaker 1>it was in his jurisdiction to do so, he would

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<v Speaker 1>have just killed the humans on his planet. And so

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<v Speaker 1>there is a violence here. However, in the true Martian

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<v Speaker 1>spirit it this is a brutal, harsh, violent tendency that

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<v Speaker 1>is submitted toward a greater reality. And so Ayarsa does

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<v Speaker 1>follow the regulations imposed upon him in the natural order

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<v Speaker 1>of the cosmos, and so he doesn't have jurisdiction to

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<v Speaker 1>unbody the humans on his planet, and so he doesn't

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<v Speaker 1>do so. And so he has strength and he has power,

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<v Speaker 1>and he's willing to exercise it when it is within

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<v Speaker 1>his rights to do so. But the true Martian influence

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<v Speaker 1>means not just that you have strength, but you have

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<v Speaker 1>the strength to withhold that strength and submission to a

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<v Speaker 1>greater reality. This is a nightly kind of strength. And

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<v Speaker 1>of course what do knights do and all the great stories,

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<v Speaker 1>they protect and serve and submit themselves to the good

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<v Speaker 1>of damsels, and so too, Ransom is going off on

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<v Speaker 1>a quest to serve and to protect the Lady of

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<v Speaker 1>perilandr But even this is just a particular that's pointing

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<v Speaker 1>us to a grander reality, because really, what's going on here,

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<v Speaker 1>is it? Not just Ransom is serving the Lady of Perolandra. Really,

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<v Speaker 1>what we have here is the martial spirit is serving

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<v Speaker 1>the Venusian spirit. This Martian spirit is using its strength

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<v Speaker 1>in service to the ultimate good and in sacrificial devotion

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<v Speaker 1>to the Venusian Spirit. And so Lewis here is really

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<v Speaker 1>starting to lay out his philosophy and his theology of gender,

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<v Speaker 1>and that is going to come into rather direct terms

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<v Speaker 1>toward the end of Perilandra, and so talk with that

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<v Speaker 1>more in the next video. But I just wanting to

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<v Speaker 1>keep that in mind that in this story that Ransom

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<v Speaker 1>really is a stand in for Mars, just as the

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<v Speaker 1>Queen of Perilandra is a stand in for Venus. And

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<v Speaker 1>we're going to see that dance develop from the particular

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<v Speaker 1>up to the universal. And now I'm not gonna say a

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<v Speaker 1>whole lot about this, but just continuing this theme of

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<v Speaker 1>desire and this movement of desire from the particular in

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<v Speaker 1>the surface level to the reality, or, to use Plato's language,

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<v Speaker 1>this movement from the shadow up to substance. And so

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<v Speaker 1>Lewis writes, Indeed, if we consider the unblushing promises of

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<v Speaker 1>reward and the staggering nature of the rewards promised in

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<v Speaker 1>the Gospels, it would seem our Lord finds our desires

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<v Speaker 1>not too strong, but too weak. We are half hearted creatures,

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<v Speaker 1>falling about with drink and sex and ambition. When infinite

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<v Speaker 1>joy is offered us like an ignorant child who wants

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<v Speaker 1>to go on making mud pies in a slum because

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<v Speaker 1>he cannot imagine what is meant by the offer of

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<v Speaker 1>a holiday at the sea, we are far too please.

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<v Speaker 1>And so again the problem he's illustrating here is that

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<v Speaker 1>we tend to focus on surface level particulars rather than

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<v Speaker 1>following that chain of being moving closer and closer toward

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<v Speaker 1>the reality of what we most ultimately desire, which I

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<v Speaker 1>mean ultimately we find in the beatific vision in beholding

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<v Speaker 1>the glory of God. And along the same lines he

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<v Speaker 1>writes here, if a trans temporal, trans finite good is

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<v Speaker 1>our real destiny, than any other good on which our

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<v Speaker 1>desire fixes must be in some degree fallacious, must bear

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<v Speaker 1>at best only a symbolic relation to what will truly satisfy.

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<v Speaker 1>So again we get this language as pointing us toward

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<v Speaker 1>shadow reality. Don't focus on the particular, focus on what

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<v Speaker 1>the particular good represents, and ultimately whatever represents is the good.

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<v Speaker 1>And so we want to move upward on the chain

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<v Speaker 1>of being, not downward. And I love this passage here

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<v Speaker 1>and which he's going to explicitly mention the morning star,

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<v Speaker 1>which is another name for Venus. And he writes, and

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<v Speaker 1>this brings me to the other sense of glory. Glory

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<v Speaker 1>is brightness, splendor, luminosity. We are to shine as the sun.

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<v Speaker 1>We are to be given the morning star. And I

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<v Speaker 1>think I'll begin to see what it means in one way.

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<v Speaker 1>Of course, God has given us the morning star already.

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<v Speaker 1>You can go and enjoy the gift on many fine

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<v Speaker 1>mornings if you get up early enough. What more you

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<v Speaker 1>may ask, do we want? Ah? But we want so

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<v Speaker 1>much more something. The books on esthetics take little notice of,

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<v Speaker 1>but the poets and the mythologies know all about it.

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<v Speaker 1>We do not want merely to see beauty, though God

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<v Speaker 1>knows even that is bounty enough. We want something else,

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<v Speaker 1>which can hardly be put into words. To be united

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<v Speaker 1>with the beauty we see, to pass into it, to

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<v Speaker 1>receive it into ourselves, to bathe in it, to become

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<v Speaker 1>part of it. And a couple things worth pointing out here.

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<v Speaker 1>First of all, so he talks about the morning star,

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<v Speaker 1>which is another term for Venus. He talks about the

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<v Speaker 1>fact that it's beautiful, that it is bright, that it

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<v Speaker 1>is splendid, and it is all of these things. But

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<v Speaker 1>it's also worth noting that it's not only Venus who

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<v Speaker 1>gets it's the term morning star, it's also Lucifer. And

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<v Speaker 1>so morning star has this double meaning moving upward in

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<v Speaker 1>the right direction. The morning star is that which is beautiful,

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<v Speaker 1>that which beckons our souls towards that which is true,

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<v Speaker 1>and toward that which is good. This is the positive ideal. However,

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<v Speaker 1>the corrupted ideal that doesn't move upward but actually moves

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<v Speaker 1>us downward is Lucifer. And of course I remember that

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<v Speaker 1>we're told in scripture that the devil appears as an

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<v Speaker 1>angel of light, and this is why it makes a

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<v Speaker 1>lot of sense that this story set place on Venus

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<v Speaker 1>is going to be just as horrifying as it is beautiful,

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<v Speaker 1>just as celestial as it is diabolical. And so why

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<v Speaker 1>we're going to see this contest between that which is

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<v Speaker 1>good and noble and worth preserving and that which causes

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<v Speaker 1>things to become ignoble toward that which causes corruption. And

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<v Speaker 1>so unite yourself with the true morning Star, and you

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<v Speaker 1>yourself become beautiful. You become a conduit for beauty. You

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<v Speaker 1>become the one who embraces beauty and is embraced by beauty.

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<v Speaker 1>You take it into yourself sacramentally even But what you

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<v Speaker 1>don't want to do is embrace the counterfeit, that which

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<v Speaker 1>appears beautiful but actually is not. In fact, I think

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<v Speaker 1>good way of getting at this is to talk a

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<v Speaker 1>little bit about the muses and the sirens. See it's

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<v Speaker 1>very popular today where if you ask somebody what beauty is,

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<v Speaker 1>they'll say, well, beauty's in the eye of the beholder

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<v Speaker 1>is kind of whatever you want it to be. That

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<v Speaker 1>doesn't hold up for most classical thought, right, you go

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<v Speaker 1>back to the classical work, and you have a firm

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<v Speaker 1>difference between beauty and seduction, symbolized by the muses and

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<v Speaker 1>the sirens. So the muses where the daughters of Zeus

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<v Speaker 1>who would inspire truth, goodness and beauty, and the artisans

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<v Speaker 1>and the poets and whatnot. Beauty being that which directs

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<v Speaker 1>the soul toward what is true, good, and life giving. Now,

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<v Speaker 1>the opposing force to amuse would be the sirens. The

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<v Speaker 1>sirens are these creatures who live on the islands and

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<v Speaker 1>cast their apparently beautiful songs across the waters to unsuspecting

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<v Speaker 1>sailors who hear these songs and get filled with You four,

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<v Speaker 1>you get filled with visions of fantasy and are drawn

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<v Speaker 1>back to the sirens. But then they end up crashing

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<v Speaker 1>their ships on the shore, and then they're consumed by

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<v Speaker 1>these monsters who only had the appearance of beauty. And

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<v Speaker 1>so this symbolizes seduction. It's a counterfeit beauty. It's an

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<v Speaker 1>appearance of beauty that ultimately leads to not what is

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<v Speaker 1>true and good and life giving, but that which is

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<v Speaker 1>false and evil and life consuming. And so this is

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<v Speaker 1>why it's so important that we cultivate the right affections,

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<v Speaker 1>that we cultivate a discerning mind. And so when beauty

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<v Speaker 1>appears to us, we're able to recognize the reality, and

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<v Speaker 1>we're also able to recognize the counterfeit. Okay, and then

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<v Speaker 1>I'm going to go ahead and skip over this passage

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<v Speaker 1>for now, but I'm going to put this PowerPoint on

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<v Speaker 1>the course, and so you can take a look at

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<v Speaker 1>this yourself. But I want to go ahead and move

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<v Speaker 1>forward to this last slide here. And so we just

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<v Speaker 1>talked about how we're supposed to embrace beauty. We're supposed

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<v Speaker 1>to embrace glory. But ultimately, the path to glory is

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<v Speaker 1>the path of Christ, and that is the path of

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<v Speaker 1>the And so meanwhile, the cross comes before the crown,

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<v Speaker 1>and tomorrow is a Monday morning. A cleft has opened

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<v Speaker 1>in the pitiless walls of the world, and we are

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<v Speaker 1>invited to follow our great Captain inside. I'm not even

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<v Speaker 1>going to comment on this other than to say that

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<v Speaker 1>as you approach the end sequence of Perilandra, keep these

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<v Speaker 1>sentences in line, and especially the very specific imagery that's

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<v Speaker 1>brought up in this language. But that's all I'm gonna

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<v Speaker 1>say for now. I will return to that in the

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<v Speaker 1>next video, and that's going to give you some basic

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<v Speaker 1>ideas to think about some ideas to keep in mind

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<v Speaker 1>as you read through Perilandra. But as I said, before

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<v Speaker 1>you even get in on this reading of it or

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<v Speaker 1>this rereading of it, I do recommend that you take

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<v Speaker 1>some time to read the Weight of Glory and just

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<v Speaker 1>to let these ideas really sink into your mind, sink

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<v Speaker 1>into your soul. And I think that's going to set

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<v Speaker 1>you up to get even more out of Perilandra, which

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<v Speaker 1>I will dissect a little bit more next time. And

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<v Speaker 1>until then, godspeed. All right, thank you for listening or

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<v Speaker 1>watching if you're over on YouTube, and you should know

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<v Speaker 1>that that if you do listen to podcast, that you

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<v Speaker 1>can also watch most of these episodes on YouTube. You

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<v Speaker 1>can find that link in the show notes. Now, the

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<v Speaker 1>next thing to come out from Mythic Mind is going

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<v Speaker 1>to be over on the Mythic Mind Games podcast, as

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<v Speaker 1>we just recorded a conversation on mass Effect two for

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<v Speaker 1>the Games podcast, and if if you haven't already done it,

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<v Speaker 1>make sure you check out the conversation on mass Effect one.

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<v Speaker 1>Obviously it's going to the most profitable if you've played the games,

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<v Speaker 1>but even if you just kind of want some general

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<v Speaker 1>conversation on philosophy and AI and technology and kind of

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<v Speaker 1>our relationship with these things, then this may be a

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<v Speaker 1>profitable time for you against over on Mythic Mind Games. Now,

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<v Speaker 1>after this upcoming episode of the Game's podcast, we're going

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<v Speaker 1>to go back to every other week with that and

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<v Speaker 1>so alternating with the Movies and Shows podcast. And so

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<v Speaker 1>this week you'll have Mass Effect two over on Mythic

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<v Speaker 1>Mind Games, and the following week will be continuing with

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<v Speaker 1>our Star Wars series on the Movies podcast with the

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<v Speaker 1>Phantom Menace, and then we'll be alternating there on out

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<v Speaker 1>for for a little while. Eventually, I'd love to get

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<v Speaker 1>to the point where we're doing everything once a week,

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<v Speaker 1>but it's just not practical right now, especially as I'm

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<v Speaker 1>finishing up my book. But if you would like to

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<v Speaker 1>see us increase frequency on a more rapid basis, then

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<v Speaker 1>please support us over on Patreon at patreon dot com

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<v Speaker 1>slash Mythic Mind Becoming a patron at any level, including

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<v Speaker 1>just five dollars a month, we'll give you access to

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<v Speaker 1>all three podcasts delivered into one patron feed, ad free

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<v Speaker 1>and almost always early, and you also get full discord access.

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<v Speaker 1>You'll get open invitations to all these conversations that we're

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<v Speaker 1>having and so there's a lot packed in there for

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<v Speaker 1>just five dollars a month. And obviously if you sign

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<v Speaker 1>on a higher tiers than there are more benefits that

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<v Speaker 1>go along with that. So you should know that my

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<v Speaker 1>course on Plato Stoicism Until We Have Faces is coming

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<v Speaker 1>up starting right at the beginning of August, so there's

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<v Speaker 1>still time to enroll. You can enroll in that single

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<v Speaker 1>class by going to the shop at patreon dot com

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<v Speaker 1>slash Mythic Mind, or if you become a Tier three

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<v Speaker 1>annual patron, then you get access to all my upcoming courses,

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<v Speaker 1>including this one, the Elder Scrolls and Philosophy, and the

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<v Speaker 1>Summarillion at the beginning of twenty twenty six. So head

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<v Speaker 1>over to patreon dot com slash Mythic Mind, become a patron,

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00:21:27.400 --> 00:21:29.440
<v Speaker 1>and you get access to whatever is that you want

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<v Speaker 1>to get access to. Well, that's it for now. Next

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<v Speaker 1>time we'll see over on the Game's podcast with Mass

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<v Speaker 1>Effect two. Until next time, godspeed,