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Speaker 1: So, by the way, spoiler right, that is why you

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can sometimes hear in liturgy when they are singing that

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verse in the Catholic Church, there's a moment when they

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sing that verse it is referring to Jesus actually, and

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so when you hear the pope praising Lucifer, he is

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of course not praising Satan. He is praising Jesus as Lucifer.

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And so you'd say, well, how is it possible that

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we use the word Lucifer.

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Speaker 2: To talk about the devil?

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Speaker 1: But in the New Testament, Lucifer, the morning star, the

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bright morning star, is referring to Jesus. This is Jonathan Peshel,

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Welcome to the Symbolic world. Hello everyone, Today we are

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going to talk about the symbolism of Lucifer. And this

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video is prompted by something I saw a while ago

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where I saw certain Christians, certain type of Christians, freaking

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out because they found a video of the Pope of

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Rome praising Lucifer. And so they were freaking out because

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here this proves, you know, that the Catholic Church is

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a Satanic thing. And so I thought it was pretty funny,

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and so it seemed like it could be an excuse

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to explain the symbolism of Lucifer because it is a

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good example of one of the aspects of symbolism that

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I talk about all the time, which is that symbolism

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is structural, it is positional, and it is not necessarily

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moral in itself. That is, the terms of symbolism occupy

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certain places in a hierarchy of being, and therefore they

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can be used in multiple ways. So symbolism is polysemic.

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That's a complicated word, but what it means is that

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symbolism can mean many things, but ultimately those meanings will

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nonetheless come together in a positional way once you understand

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it that way that they refer to certain places in

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the structure of being, you could say. So that's what

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we're going to look at and look a little bit

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about at the origin of the notion of Lucifer and

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symbolism in the Christian tradition in the Bible.

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Speaker 2: And see what it is that we come up with.

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Speaker 1: So before we start, I just want to remind you

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that you know there is way, there are ways that

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you can join us on the symbolic World. If you

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go to the Symbolic World dot com, you will find

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there's a community tab and you can join the Symbolic

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World either with a free account to join in on

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our discussions in the community there, or you can also

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support what we're doing by becoming a member, a paying

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member where you get a Q and A every month

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and also an extra video a month and different discounts

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on different things that we're doing.

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Speaker 2: And some of the things we're doing.

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Speaker 1: Right now now, for example, is we've got a class

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by John Vervaki coming up on the.

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Speaker 2: Science of.

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Speaker 1: The cognitive science of ritual but also a class by

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Martin Shaw which is on the Christian Wonder Tales, which

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I can't wait to see both of those. And finally,

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don't forget that our Symbolic World shop is open and

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we have a pre sell for our new fairy tale,

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Jack and the Fallen Giants, as well as there are

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snow White books and also God's Dog Books Volume one,

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Volume two, and all the extra stuff that comes with it.

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And so having said all that, here we go with

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the symbolism of Lucifer. So in scripture, there is a

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there's a text. First of all, the term Lucifer comes

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from the appellation of the planet Venus in the sky

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as it appears in the morning, and so often not

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always during the year, the planet Venus will appear in

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the sky before the sunrise and will be very very

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bright because the sun is shining on it before the

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sun comes, and so it's the dawn star, the morning star,

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the bringer of light. In Greek, it has several names,

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Phosphorus which means the light bringer, or Heros for us,

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which means the dawn bringer. And this is of course

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what Lucifer means. Lucifer means the one who brings the light,

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the light bringer, the light carrier, and all of that,

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because it refers to Venus in the morning, right, and

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so this has brought about a whole slew of symbolism

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in scripture, but then also in the Falling tradition, and

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so of course many times, especially in the modern world,

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when we use the word Lucifer, what we're referring to

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is the evil one, right, the Satan, the opposer, the opponent,

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the challenger. And there are reasons why that's the case.

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We'll look at those reasons as well. But Lucifer is

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also a designation for Christ themselves. In fact, the only

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place in the New Testament where there is a reference

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to the morning Star, the bright morning Star. That is,

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in talking about Christ in Revelation twenty two, Christ says,

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I am the root of the authoring of David and

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the bright morning Star. So, by the way, spoiler right,

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that is why you can sometimes hear in liturgy when

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they are singing that song singing that verse in the

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Catholic Church, there is a moment when they sing that

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verse it is referring to Jesus.

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Speaker 2: Actually, and so when.

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Speaker 1: You hear the pope praising Lucifer, he is of course

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not praising Satan. He is praising He is praising Jesus

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as Lucifer. And so you'd say, well, how is it

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possible that we use the word Lucifer.

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Speaker 2: To talk about the devil?

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Speaker 1: But in the New Testament, Lucifer the morning Star, the

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bright morning Star is referring to Jesus. And so this

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of course comes from a text in the Book of

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Isaiah Isaiah fourteen, where Isaiah is talking about a king

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of Babylon and is describing this haughty king of Babylon

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who will fall.

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Speaker 2: And so we'll read from.

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Speaker 1: It Isaiah fourteen, how you are falling from heaven, Oh,

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Lucifer's son of the morning, how you are cut down

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to the ground, you who weaken the nations. For you

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have said in your heart, I will ascend into heaven.

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I will exalt my throne above the stars of God.

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I will also sit on the mount of the congregation,

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on the farthest sides of the north. I will ascend

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above the heights of the clouds. I will be like

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the most high. Yet you shall be brought down to shale,

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to death, to the lowest depth of the pit.

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Speaker 2: Ah.

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Speaker 1: So now you can see where this imagery comes from.

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And of course this text is talking about a king

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of Babylon, but you can understand how it's a structural text.

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And you know because of the text in Revelation which

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describes the drake dragon that brought that with its tail

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gathered all these stars from heaven and then you know,

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made them fall down to earth, and that rebelled against

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God by taking these stars. And when we talk about stars,

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of course you understand the symbolic world that the stars

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are of course the stars and the heaven, but there

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are also images of the angels or the gods or

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the bright beings that are in the heavens that you

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know that rule over the world. And so in the

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Book of Revelation, when he talks about the dragon that

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gathers these stars and makes them fall into the earth,

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you can understand how the Church fathers, you know, very

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early Tertullian origin, you know, some of the very early fathers,

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and then later Augustine, and you know, it just became

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basic tradition to understand that this text in the Book

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of Isaiah referring in collaboration with the book the text

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and the Book of Revelation is referring to Satan or

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the evil one as well. So it's referring of course

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to the King of Babylon, but it also is an

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image of the Satanic the Satanic trope, right, where a

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being that is important and has authority will rise try

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to take the authority for himself, you know. And so

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this is what is being described in the text and Isaiah.

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So you can understand. Now, let's say an aspect of

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the morning star, a negative aspect of the morning star,

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which is the star comes up in the morning and

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it appears very very bright in the sky. And so

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it is it is something that announces the sun, right,

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it is a messenger for the sun because when you

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see the morning star up in the sky. You know

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that the sun is coming. So it's a smaller light,

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which is a vessel or a vehicle or a messenger

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for a larger light. You could say that all authority

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is meant to play that role, right, And so any

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authority in the world, at every single level, is always

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there shining brightly, right, because they are a messenger. They

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are derivative of a higher light that is above them.

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You know, that is giving them their light. And so

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without the general right, the corporal has nothing. But the

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corporal does shine with a certain amount of light and

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has a certain amount of authority and power. But that

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authority and power is derived from the higher power. So

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you can understand that this description of lucifer is structural.

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But now it can happen that someone who has authority,

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someone who has power, will try to take that power

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for themselves, and not only take the power for themselves,

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but will try to cause a revolution in the heavens,

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will cause a revolution in the hierarchy, where they will

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try to supplant the power from which they get their authority,

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supplant the authority from which they get their This is

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of course the revolutionary trope it's imaged in so many

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ways in mythology, you know, where there is the idea

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of Saturn castor his father heaven ornos kronosk castrating his father.

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But it is also this image of the dragon of

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course that opposes heaven and now tries to take the

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principalities for them. So you can imagine how the morning

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star becoming arrogant and thinking that the light that it

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has is only its light, and that it has all

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the light you know, and is stronger than the sun.

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But then it's a form of hubris because of course,

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once the sun appears, Venus disappears. Right, once the sun

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appears in the heaven, the morning star vanishes. You can't

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see it anymore because the sun is too bright. And

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so you can understand how this is also an image

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of how you know, without how can I say this

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that if a secondary authority, if any being, tries to

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take the authority they have or the power they have

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for themselves, then ultimately they are eclipsed by the thing

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that causes them, right, And so that is of course

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the negative aspect of the morning star. But you know,

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there is of course a very positive aspect to the

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symbolism of Lucifer and of the morning star, which is

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this idea of a hierarchy and a kind of fractal participation.

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Speaker 2: In the light.

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Speaker 1: And so the sun gives its light to the star,

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and now the star shines forth in the name of

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that light. So you can imagine when Christ says something like,

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I do not do my own will, but I do

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the will of the Father. This is an example of

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the proper manifestation of Lucifer. There is all the light

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that the Sun has. He receives from the Father, that

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the divinity is received from the Father, and then is

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not taken for something in which to raise himself up,

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but is ultimately given out right and is given up

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to God, and is is seen as, let's say, not

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something that belongs to him. But because of that then

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he is raised up right. And so this is of

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course again now the image of Lucifer in a positive way,

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because Lucifer, because the star that comes before the dawn,

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if it gives its authority back to the Sun, if

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it understands that it is derivative of the Sun, then

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what will happen is that it has all its might,

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it has all its glory, it's beautiful because here's this bright,

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bright star in the morning that announces the sun.

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Speaker 2: And so this is of.

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Speaker 1: Course why Jesus is described as Lucifer in the Bible,

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because he plays that role because he is he doesn't

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take his authority for himself on the earth. He receives

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it from the Father and is willing to give it

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up in order to serve him. And so you can

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see now that the symbolism of Lucifer is structural, where

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the star appears in the sky is very bright and

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you can see it as you know, let's say a

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derived authority. But that derived authority can be good or bad.

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You know, I've talked about this before. Where a good

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example of this is of course Aaron in Scripture, where

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God chooses Moses and then Moses says, I need someone

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to represent me, like I need someone who is in

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some ways derivative of me, who's going to help me

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manifest myself in the world. So God gives Moses Aaron,

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and Aaron is a good example of Lucifer, which is

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that he has the light to some extent because he's

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the mouthpiece of Arin. In scripture, it even says God says,

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I will be your God, Moses, and you will be

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Aaron's God, you know, like this hierarchy of authority. And

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so now Aaron is able to speak. But the problem

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with that is that, you know, when he is separated

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from Moses, he's in danger of thinking that he has

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access to that authority himself. And then that is as

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a it's a beautiful symbolism when Aaron makes a golden calf,

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because on the one hand, he seems to forget that

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he is, you know, derivative of Moses, that he receives

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his authority from Moses and then through through Moses by

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from God. And so he kind of revolts against Moses

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in some ways and tries to take the authority for himself.

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But then simultaneously what he does is he creates an idol,

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which is a cosmic version of what he's doing himself

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in regards to Moses. And so this is of course

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the reality of Lucifer, the reality of the morning Star,

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which is that anything that tries to capture authority for itself,

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anything that tries to have an existence on its own

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that's not derivative of a higher participation, is in danger

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of becoming an idol, is in danger of.

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Speaker 2: Becoming an opponent.

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Speaker 1: And so now the derivative authority, the person that is,

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you know, a derivative of a higher power, now turns

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its arrogance against the power from which it comes and

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then becomes an opponent. And in that case, in the

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case of Erin, when he makes the golden calf, this

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is what happens to him. He becomes an opponent. And

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so the symbolism is structural. And you can understand that

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the symbolism is structural so much that if you notice,

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if you know a little bit about orthodox hymnography, for example,

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you will see that now that we understand the structural thing,

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then we can apply the symbolism of Lucifer to different beings.

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So we can apply the symbolism of Lucifer, of course,

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to the opponent, to the fallen one, because that this

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is now the case of the arrogant, you know messenger,

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the one who takes it for himself. But you can

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apply to other people as being the positive messenger, the

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ones who who step forth and shine brightly but pointing

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to the light. And so that is why, for example,

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we use the term morning star to talk about Saint

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John the Baptist and so Saint John, the Baptist who

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comes before Christ, who announces the coming of the Messiah,

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who announces the coming Christ, is called in his akathis.

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For example, we say, Rejoice, Star illuminating the path that

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leadeth too Christ. Rejoice, Morning Star of the never setting sun. Rejoice,

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worthy lamp of the never waning light. Rejoice Thou who preparest.

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Speaker 2: The way for the approaching Christ.

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Speaker 1: Rejoice Thou who appearst as both angel and man. Rejoice,

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Great John, prophet, formwarner and Baptist of the Lord. And

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so you can see, right the multiple ways that the

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images use is to help us understand. Because Saint John

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walked out in front of Christ, you know, paved the

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way for him, opened up the so that Christ could walk,

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you know, could be recognized in the world, and is

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pointing to Christ. Therefore he is lucifer. He is lucifer

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in the right way. He is a lucifer in a

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way that is not subversive at all, but is actually

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a normal derivation of participation. But it's not, of course,

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only Saint John that we've called lucifer, but the Mother

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of Christ herself, the Theotokas, is also called lucifer.

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Speaker 2: Again in her Akathist.

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Speaker 1: We say to the Mother of God, we say, rejoice,

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for you carry him who carries all. Rejoice, morning star

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who brings forth the sun. Rejoice, womb of the divine incarnation.

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So here again, because she is the one who, let's say,

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causes the dawn in a not in a divine way,

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but in a material way. She's the one who appears

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before the dawn and has the sun coming up behind

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her right and coming through her, you know, like kind

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of the idea of a rooster that announces the sunrise,

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you know. And so now she's also called Lucifer because

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she is the one who points to Christ. And so

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this is a you know, used very well in an

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image called the diosis, where you see Christ on the

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throne in the center, and then to his right you

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see Mary, you see the theotokis to his left you

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see St. John the Baptist and John the Foreigner, and

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both of them are pointing to Christ. So this is

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their role, both of them playing the role of Lucifer,

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playing the role of a light that points to the

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true light. And so this is of course something that

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we can use to understand everything about the world, everything

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about reality, which is first of all, that in symbolism,

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things are structural, and so we always have to be

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careful when someone tells you, when someone tells you things like,

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you know, the pentagram is evil or the hexagram is evil,

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or you know, an upside down cross is evil. And

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the truth is that these symbols have multiple manifestations, and

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if you understand them in the right context, then they

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are positive, and then sometimes they are negative. And I'm

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not saying that the term Lucifer is not one which

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refers to the opponent or the fallen one. Of course

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it is, and and you know, and in common parlance,

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because it has become how can I say this usual

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to refer to him in that term. I think it

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would be dangerous to just casually, you know, refer to

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Christ or to the Mother of God or to Saint

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John as Lucifer, because it would cause confusion. That's not necessary.

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But when we look at it deeper, we need to

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understand how structural symbolism works and and and how we need.

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Speaker 2: To always have the right uh, you know, we have.

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Speaker 1: To be able to discern things properly in order to

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not be confused and to not be mixed up, and

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also to not say silly, stupid things like the Pope

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is worshiping the devil because here he is, you know,

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singing him to lucifer.

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Speaker 2: And so in the.

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Speaker 1: Same way this can help us, of course, understand that

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everything in the world can be lucifer. Right, Everything that

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you encounter in the world can be a small light

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which points you to a higher light, either a higher

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light that's not even God itself, God himself right away,

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which is just a higher good that you participate in,

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something that you know makes that thing shine.

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Speaker 2: Right.

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Speaker 1: I've talked about this before, right. A steering wheel, for example,

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is a little lucifer of a car, and so a

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steering wheel on its own is just a ridiculous object.

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But if it's integrated and it's pointing to the higher

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light that it's participating in, then it can be a

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small lucifer for a car, and the same thing for

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the car. So a car in itself, you know, what

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is it unless it serves a higher good. If it

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helps you bring your child to the hospital, if it

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helps carry you to work, carried to church, or help

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you see your friends, then it can be us a

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lucifer for a higher good, a higher participation and so

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this is of course, you know, a good way to

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understand how symbolism works. But then also even how the

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symbolism of the morning star and the bride star, which

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points to or precedes the higher light or the bigger light,

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is actually an image of symbolism itself. And as we

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move forward, we can of course can help us to

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not be naive and to not say silly things when

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we talk about symbolism. And so I hope this has

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been useful, and just to help you see, one of

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the biggest lucifers, let's say, in scripture in the New Testament,

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and one which is related to the double symbolism of

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board the messenger or the one who's derivative of a

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higher power but then can also become an opponent, is

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of course the symbolism of Saint Peter. And then we'll

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look at that the double symbolism of Saint Peter in

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my next interpretation of symbolism. There's also another mystery about

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this whole image of the morning star or lucifer of

377
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Venus rising up in the sky, and this is related

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to the fact that in fact Venus is sometimes during

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the year the morning star, but then sometimes during the

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year is the evening star. And there is also a

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movement of Venus in the heavens in which it retrogrades, right,

382
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which is that it moves in a certain direction, you know,

383
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and then at some point during the year it starts

384
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to move in the opposite direction. And you know, this

385
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is related to the symbolism of Lucifer very much. So

386
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you can understand that when Venus is the evening star,

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it shines brightly after the sunset, and so you see

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it appearing shining brightly after the sunset, and when Venus

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is the morning star, you see it shining brightly before

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the sunset.

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Speaker 2: So this is of course or.

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Speaker 1: A good example of understanding the relationship between Venus and

393
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the sun and also the relationship of different authorities. And

394
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so this I take from someone named Tom Brie, which

395
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you can look up if you're interested. He is someone

396
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who's quite good at architectural symbolism and cosmic symbolism as well.

397
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But he gave me this insight, which is that so

398
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you can understand the Venus the morning star and evening

399
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star as both one that comes up before the sun

400
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or one that comes down, you know, in the evening

401
00:23:34,519 --> 00:23:38,000
comes down after the sun. And so these two aspects

402
00:23:38,079 --> 00:23:42,240
of Venus and going up and going down, right, so

403
00:23:42,279 --> 00:23:44,799
you can understand it, for example, as rising up into

404
00:23:44,880 --> 00:23:47,759
heaven or then falling down into the underworld.

405
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Speaker 2: Right, So these would be the two.

406
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Speaker 1: Aspects of this star, where on the one hand it

407
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rises up and on the other hand it goes down.

408
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And you know his insight, which was wonderful, is that

409
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when you think of the opponent or the evil one,

410
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and you think of Christ, what you see are are

411
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the same symbolism, but in the opposite direction, that is,

412
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or flipped. One flips the symbolism of the other, which

413
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is that Christ is the one that is willing to

414
00:24:14,400 --> 00:24:19,400
descend into hell, descend into death, willfully right give up

415
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in that way. And because he's willing to do that,

416
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then he is actually raised up and made the highest

417
00:24:27,480 --> 00:24:31,000
right and becomes the highest thing. And that's how it's

418
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described in Gospel and in Saint Paul, right that because

419
00:24:33,720 --> 00:24:35,799
he gave up and because he was able willing to

420
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empty himself, therefore it's it's fine that he is now

421
00:24:40,079 --> 00:24:42,640
raised up because he's not in danger of becoming a

422
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becoming a kind of loose an opponent character. Right, he

423
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is the son of the father in every way and

424
00:24:49,160 --> 00:24:52,240
does the will of his father. But the devil, right,

425
00:24:52,279 --> 00:24:57,000
the opponent, the satan, the evil one, you know, he

426
00:24:57,039 --> 00:24:59,799
does the opposite move, which is that he raises himself

427
00:24:59,880 --> 00:25:03,359
up up, And because he raises himself up, he's cast

428
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down into.

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Speaker 2: Hell and into hades.

430
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Speaker 1: Right, if you look at the mythology of the devil, right,

431
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he's thrown down into hades. And so it's really interesting

432
00:25:11,680 --> 00:25:14,599
because you can apply that, of course again to any

433
00:25:14,640 --> 00:25:18,279
form of authority. You know. That is that if you

434
00:25:18,720 --> 00:25:22,519
are humble, and you you play your role in the

435
00:25:22,559 --> 00:25:26,000
best way you can, and you you give up, you know,

436
00:25:26,039 --> 00:25:28,400
the authority, to the to the reason why you're there

437
00:25:28,400 --> 00:25:31,759
in the first place, then you will be raised up.

438
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Speaker 2: But if you raise yourself up, then you'll be cast down.

439
00:25:34,799 --> 00:25:37,240
Speaker 1: Christ says that all the time, right, he says, when

440
00:25:37,279 --> 00:25:40,359
you go somewhere, sit in the back, you know, and

441
00:25:40,400 --> 00:25:42,079
then if you're willing to sit in the back, then

442
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you'll be recognized if you're if you're good, like, if

443
00:25:45,079 --> 00:25:48,200
if you're someone who's actually shining, then you'll be recognized

444
00:25:48,240 --> 00:25:50,480
by the people and you'll be asked to come to

445
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the front. But if you come and you boast, and

446
00:25:53,119 --> 00:25:55,960
you and you, you try to take it all on yourself,

447
00:25:56,279 --> 00:25:58,640
then you are in constant danger of falling and of

448
00:25:58,759 --> 00:26:01,880
being thrown back to the back. And so that's another

449
00:26:01,920 --> 00:26:04,559
example of how the symbolism of the morning Star and

450
00:26:04,599 --> 00:26:07,640
the symbolism of Venus is very complex and subtle. So

451
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thank you everybody for your time, thank you for your support,

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and talk to you very soon.

