Leviathan

Celsus described seven ruling demons, each tied to an animal and a planetary gate.

Both their order and the second book of Enoch start with the planet or gate of Saturn and end with the sun.

They believed Mikael and Samael composed the two serpents of creation.

Samael is the one linked to Lilith, the garden serpent, and the chief archon Yaldabaoth.

And then Elijah is like the incarnation of the cold logos of If you think about it, Elijah is basically like a stand-in for God because I think his name actually means like supreme one or like a stand-in for God.

So in this case, it definitely does come to be that Carl Jung describes the baptism of wisdom.

that Nikolai Frederick described as well, the Illuminati bookstore owner and philosopher who inspired Eliphas Levi to draw the Baphomet.

So there is a direct connection here with the head.

So that's Hobbes.

The problem with Hobbes, there are lots of problems with Hobbes, but one of the problems with Hobbes is he doesn't really have an account of politics So he more or less says, well, the Leviathan simply imposes order, right? And it's not really for you or I, the hoi polloi, to inquire into the system of order that he's introducing.

You just have to accept it.

We have to think about the choices that the Leviathan is making in a more sophisticated way.

If the Leviathan... is intervening in society to resolve conflicts by applying the law, then by definition, it has to choose whose desires win in a particular conflict, right? You have different competing pursuers of desire.

They enter into a conflict.

The Leviathan has to resolve the conflict by choosing one set of preferences over another, right? So the state becomes more biased towards certain sets of preferences than others.

It's involved in making political choices, value-based choices about who it prefers.

So, but let me just read this quote here.

So, John Dee, just to say, if we look at Thomas Hobbes, we look at Leviathan, we look at these scientific control societies, you know, all this stuff.

We can find this four or five hundred years ago before they didn't even have, we didn't have electricity and they're talking about electricity.

You know, these type of things like are, you know, the global brain and everyone being integrated into this dematerialized, you know, death spear, basically, which is what they're trying to do, right, is upload everybody into these this overlay on the architecture of the universe, which is fundamentally against God, against nature.

And it's like a demiurge who created his own little realm for us to be trapped in, right?

Oh, absolutely.

And again, if you, if you do the research, especially these, you know, I mentioned Leviathan, but you know, there's a variety of other, um, uh you know other works that that you know clearly communicate this and we'll get a bit into the rosicrucian so what i want to state is that this the renaissance and this being connected with science as the as they move towards this materialistic scientific cartesian reality those in the upper echelons are still very much connected with this idea of magic sorcery and using all these things including using this to make inventions appear in the physical world right so there's cases of this where you know they're envisioning the computer and this state 500 years ago right and so this is where you cut across the normal sort of axial flow of history right and and so again john d i mean we are still living under this just a cold empire today um and and and our cult of science is is you know look at it i mean look look at what they're doing genetic modification you know you chimeric human animal hybrids you putting a freaking microchip in your brain i mean right

I mean, even the laws of where they made it so that a person can own life if it's genetically engineered.

I am absolutely, I think we are very lenient on crime.

And, you know, it reminds me too of the Leviathan, if you've ever read it by Hobbes.

It's like a political theory book.

And he talks about, Hobbes, he said, this was written a long time ago, Hobbes says, the human being, like as human beings, if you leave us by ourselves, we're going to look out for our own self-interests and we're going to hurt one another.

And Diderot is going to slam it.

Uh, uh, Thomas Hobbes, who wrote Leviathan, he's gonna cra- tra- trash the Crusades.

So it's gonna- we're gonna come out of the Enlightenment, and then kinda through the 20th century, the militance, and it's gonna become more of a politic- political thing in the 20th century.

Mm-hmm.

And really the debates are a lot more about kind of how do we practically achieve this and to what lengths should we or can we go to make this possible? That idea that all people are equal isn't something that has been true forever.

How did that happen? When did that happen? Why did that happen? Those are all really intriguing questions that obviously have implications for political theory, for philosophy, but also a lot more broadly, given just how much I think we all take for granted this idea that we now think all humans are fundamentally equal.

So there's a lot for us to get into here.

Teresa, thank you so much for joining me on the podcast.

So that's kind of always where I start.

And I sort of set out working on this book thinking that the trajectory would be short.

The common sense assumption, certainly in the fields of political theory and political philosophy, is that the idea of human equality, that all human beings are equal, is a distinctly modern idea.

So if we want to kind of go to the start of that to understand what it meant, we would only really need to go to the latter part of the 18th century, you know, with the great sort of natural rights declarations, the Declaration of Independence, the Declaration of the Rights of Man and Citizen, the Haitian Constitution.