How will one hide from that which never sets? Or, in other way, how will one be forgotten by that which never sleeps? Does this sound mysterious to you? I think it's very clear, in fact, it's saying of Heraclitus, and you must imagine it in detail and think of it for yourself. He does not hold your hand in helping understanding. He is man who speak from divine insight, not word-chopping logics. Look, this already 50th episode, Caribbean rhythm, special episode, most important entertainment, reggaeton and Island Beats show in possibly decades Caribbean rhythm. And this show on Greek philosopher Heraclitus of Ephesus. And you know, I try in general to avoid talk of philosophy. And I always avoid talk of theory because actually you should only ever talk about philosopher

in a casual and straightforward way never with specialized jargon. I think when you do the jargon and this you try to intimidate people and this shows you haven't digested what you read it's like you go brazilian whorehouse and there is there in the corner tranny standing showing cock in panties the same effect is a kind of unseemly show offiness it's very off-putting so So in my book, I do the opposite. My friend, Loki Julianus, he say my book is a pseud trap of what means there is much digestions of philosophy over a long time that I did in private. Much thought that went into my book, but I don't wear it on the sleeve. So it invite a pseudo intellectual to try to attack me and it invites them to trap and

to expose themselves when they talk in big words and not seeing the hidden traps in my book laid out for them. And this was a big compliment Loki paid to me because this is the only way philosophy should be displayed to public mainly. When you have something to say, some insight or idea, you've actually grasped and then you only say so much as is appropriate for a situation. And you don't display to the world the reasoning, or in other words, the work that you should do privately, or your digestive tract. Many people, they confuse this last part for writing. Not just philosophy now, but anything. They're really just showing you their constipated struggles. They don't even think before they write. They think when they sit down to write, and they show you the constipation on the toilet,

but generally nothing good come out. And it's gotten now to where, in our clown age, most confuse that display of fruitless mental exertion, that kind of word taboo definitions and this, that is confused for philosophy or for real thought. It's become to where one displays this constipated striving and the scrunched face that some do to look smart and this, where this is displayed to convince other of your intelligence or learning. Read a Schopenhauer essay on learning as a learner and his other essay on the reading and books This big reason in general. I try to avoid all talk of philosophy because everyone and this include intellectuals and academics and such people most of all But everyone's is so far from understanding of what philosophy is even for so

How could they if they grew up in a pod tell me you may not be in a matrix pod yet But if you live in an entirely simulated world, a world that lacks aggression, for example, that lacks the reality of nature, which is force and action at the fundamental level, and you lack that kind of experience of violence, let's say, and I'm telling you, such people, modern males who grow up so soft, they never have ability to face what someone like Heraclitus or Plato or Aristotle says, and if you ever try to sit them and explain in plain terms an idea from any one of these, they will be very put off. They will find it simultaneously vulgar, violent and boring, even boring, and they will turn away from it. They will find it racist if you try to explain the mechanism of intelligence formation, for

example, biologically in Aristotle. I've seen this many times, and leftists and shit libs, of course, you know about that already. You can forget it. They will dismiss it outright as horribly racist and retrograde, or in some cases they try to reinterpret Aristotle or any of these thinkers as a secret justification of views they already have. But don't imagine that so-called conservative intellectuals are any different. Actually, imagine if you will people who look, in another life they would be selling rugs in an Armenian market and their meetings in this life also very much carry the flavor of let's say a number of yentas meeting in upstate New York and talking their pastramis and briskets for reading clubs that week.

They meet for cake and reading and talk brisket and this week reading Rousseau or Hegel. It's about the same level of conversation. Imagine Yenta-looking males pontificating about what magnanimity means in Aristotle in this kind of setting I just described. You get the idea, it's enough to make you rich, but people who've never met anyone magnanimous and likely never encountered a real historical example either. Not one they actually knew and felt to be so in their bodies. So you see, there is no escape or out from the world of the normies. The world of the normie is the world of the dead. It's completely sterile. Nothing can come out of it that will last because it's all the strivings of monkeys of Benares showing off engorged behinds to each other.

Or if I were to put it in the words of Nietzsche, who discussed the same problem in his own time, and I'm quoting now, he say exactly the same thing, but I'm quoting Nietzsche, You say, a period which suffered from a so-called high general level of liberal education, but which is devoid of culture in the sense of a unity of style which characterizes all its life. Listen to that definition of what culture is. I think it's completely true. Culture is a sense of unity of style which characterizes all the life of a people. But an age that is devoid of this will not quite know what to do with philosophy and wouldn't if the genius of truth himself were to proclaim it in the streets and the marketplaces.

During such time, philosophy remains the learned monologue of the lonely stroller, the accidental loot of the individual, the secret skeleton in the closet, or the harmless chatter between senile academics and children. No one may venture to fulfill philosophy's law with his own person. No one may live philosophically with that simple loyalty which compelled an ancient, no matter where he was or what he was doing, to deport himself as a stoic if he once had pledged faith to the stoic. All modern philosophizing is political, policed by governments, churches, academies, customs, fashion and human cowardice, all of which limited to a fake learnedness. Our philosophy stops with the sigh, if only, and with the insight of once upon a time.

Philosophy has no rights, and modern men, if he had any courage or conscience, would really repudiate it. He might ban it with words similar to those which Plato used to ban the tragic poets from his state, though reply could be made, just as the tragic poets might have made reply to Plato. If forced for once to speak out, philosophy might readily say, wretched people, is it my fault that I'm roaming the country among you like a cheap fortune teller? If I must hide and disguise myself as though I were a fallen woman and you my judges, just look at my sister, Art. Like me, she is in exile among barbarians. We no longer know what to do to save ourselves. True, here among you, we have lost all our rights. but the judges who shall restore them to us shall judge you, too.

And to you they shall say, go get yourselves a culture. Only then you will find out what philosophy can and will do." End quote. So you see, yeah, he's very right. You know, philosophy only exists when you have a culture. It is the crown of a culture. Outside of it is this kind of Rubik's Cube puzzle at most. You know, compare his time to ours, by the way, which doesn't even have the liberal education of the 1860s or 1870s, not even close. And you will understand why it's in very poor taste in general to discuss philosophy or philosophers at all. It dirties it and the more you talk about it with anyone who fancies himself an intellectual or who has a degree in these things, the dirtier you end up feeling after is really a worse feeling than pornography.

Now on the other hand, very far away from this, If you are able on your own to choose a man like Schopenhauer or Heraclitus as your guide and in reading them in private on your own you really believe it to be so. In other words know that you are reading the truth and the revelation of the mystic secret of the world then in silence you may be able to approach a different path and you can preserve its purity even you know with a kind of vow of silence not to dirty such things with talk with chattering monkey, but only to present, if you have to, what you've learned after a long time digests, like I say, where you can put it for maybe potential friends you want to reach in certain way, and even then you have to send it barreling through our

trash world in a kind of garb of outrageous humor, like bomb. So as this man Heraclitus of Ephesus, who lived, let's say, mid-500 BC to around 470 remember, we're in underground palace with much purple, white light, some titanic pillar, and I found this book by Heraclitus, On Nature. The title of his book is On Nature. It's his book which is now lost, and I found it in full version. And I believe I am destined to find this book and to restore it to its glory one day. And it's very interesting. Schopenhauer says this, that philosophers are almost unique in that their fame can last millennia, even when their books and the fullness of their works are lost. So more than any other type of man, their fame outlasts time, and yet, you will see

Heraclitus, actually, he had maybe a low opinion of fame and such, but his fame lasted thousands of years, although his book is lost, we don't fully know what he say, but he was a completely self-contained man, like a god almost, and on this show I want to express to you somehow this Heraclitus, the man, and his life, and maybe the mood or atmosphere of his thought, what it meant for me. But as to the details of his metaphysics in this, you can look elsewhere. Radio as popular medium is not good for that. But I tell you that in my book you will find the most accessible and also full exposition of Heraclitus' view of what the world is, yes, in my book, in the first and second parts. Its similarity to views of men like Schopenhauer and Nietzsche is more real than you know.

The painter Giorgio de Chirico said he was the reincarnated house of the same spirit that was reborn in Heraclitus and later in Schopenhauer and Nietzsche. Same spirit transmigrated from each and then finally in him, in the painter de Chirico. And if you want to see a real and concrete vision of what Heraclitus philosophy means, You can do by contemplating Giorgio de Chirico paintings from his so-called metaphysical period. This is in the 1910s, let's say, and I've posted some of his paintings before, but you can easily find the Google search in paintings like titled Nostalgia of the Infinite or in The Soothsayer's Recompense, where you see the divine madness behind things, the world

which is imminent fire, it show itself within things, not from another world, but other side of this one, that only blessed men can see, with transfigured vision. If you know how to look, you can find the feeling of this very ancient spirit. I will be right back. Yes, I am back. It is daytime here already. I- I tarried too long, I... making this show, I... and I must apologize to you for extraneous noises you might hear, Because I usually record at night, and now during daytime I am in a city, I won't tell you which one. I'm in the big shitty again, and in the big shitty where I live, I'm an apartment cuck like most of you, and I'm apartment cucked by my neighbors who are absolute retard with the noise pollution. I can't even explain it.

I have to tell you, without any joke, the way I imagine my neighbors is some kind of drooling mess of flesh, literally drooling with a hammer in the hand, hammering the wall for no reason, hammering their fridge, hammering sink, hammering random crap in apartment for no reason. They make these noise at all hours, whether it's Sunday morning, 9 a.m., or whenever. I cannot understand this. When is the last time you had to hammer something? Maybe you play Handyman once a year or this, but these people... I understand if you are wallbanger Hannity, Michael Savage calls him this. If you are to install drywall and you got used to that and you hammer walls for calmness, I don't understand these people, the mindless rushing about that they do, this pointless expenditure of energy.

Now there is huge flock of pigeons outside window. I don't know, there's something demoniac going on. I'm telling you, I'm being observed. And Heraclitus often, let me get back to this, okay, because he too talk about being chaste and you have to look at how he died. So the main story is that he ended up hating his fellow citizens in Ephesus so much that he went to the mountains or the hills and lived eating wild foliage and spring herbs in this and then he acquired disease dropsy. I don't want to get into this disgusting, the whole story of his death. I think it must be the result of slander against him. I'm sure he was assassinated somehow. And his whole life, he believed, I believe, that he was being chased, okay, he's being chased. And Giorgio de Chirico, he has painting,

premonitory painting of Apollinaire, and you can look this, where in World War I his friend Apollinaire was shot in the head on the exact spot that Giorgio de Chirico painted a kind of target right before. I believe this also Heraclitus, he knew he was being pursued something in the shadows. I believe this and I see things, I can't even tell you what I saw behind Opera House is disgusting. But he was called the weeping philosopher Heraclitus. Even in antiquity, he was considered dark and gloomy, both in the way he expressed himself and also in the meaning of his thought. And I think this is very wrong. This ancient tradition actually that saw him as a sad or pessimistic philosopher, this represents a low and human way of looking

at his insights, a human way of looking at strife of the world, which fundamental insight he had of what drives the universe, what in fact is anything but gloomy and instead rather shows the justice of the law of nature. But I say more of this in a moment. I must tell you something first about his life and the world he live in. He live what nature call as a tragic age of the Greeks, but what historian call archaic Greece. So let's say maybe around 800 B.C. to, well, you can say 800 B.C. to even 500 B.C. or so. So for reference, Marathon battle against the Persians happened in 480 B.C., this great victory of Athens over the Persians. And then the Persian Wars, let's say mostly end with Greek victory by 470 B.C. or so, when the united Greek cities defeated the Persians at Plataea.

And this is the start of classical Greece, or the one that is admired by most. It is just a gigantic output of genius by Athens, especially, but not only by Athens, but if you just take Athens, the output of genius out of such a small population has never been equalled, whether it was in theatre, in architecture and sculpture or other plastic arts and philosophy, and even applied science and in mathematics and so forth, military science. It was not until modern times that ships could attain speeds again like ancient Greek trireme ship Although to be fair, it was not just a ship But it was designed to be a kind of like a sea missile or a battering ram Victor Hansen has a very good insight on this but in any case this age of Pericles and of Socrates and so on

Is you could think a classical age, but it was actually the archaic age the one before from let's say again Again, 800 BC to around maybe 500 BC, this is the vigorous and healthy era of Greek civilization. This is the era of Greek colonization of the seas, of exploration. It's an aristocratic and heroic age of seafaring and of wild deeds with very many great men and founders of cities. This is when philosophers first appear and many other great poets and artists. What you see in classical age after Battle of Marathon is actually only the end of this. It is its flowering before the decay that happened around 400 BC and after. But to really understand the alien and superior character of the ancient Greeks, you must look to this age before, the archaic age, the tragic age of the Greeks.

It's from this heroic and tragic age that Heraclitus comes. again, does not mean pessimistic, by the way, but you know, when the Greeks saw the passion play of Dionysus, because tragedy, the tragedy plays, they come out of this religious procession that is in worship and honor of Dionysus. And when the Greeks saw this and saw the hero struggle with fate and the gods and the fatal character of nature and the reality exposed at climax of the procession in a horrifying way, but the response was not one of resignation or pessimism, but of a renewal for life, for life as conquest. In the self-sacrifice of Dionysus and of the hero, out of the embers of that, is reborn the spirit of life. So you know Heraclitus himself has a line about this and the procession to the phallus,

the phallic inn in honor of Dionysus and of Hades, is very much you see the same festival In Japan now, there is a festival in Japan where men carry a giant wooden phallus in procession. You want to see this connection explained to a Western audience, you look at Mishima book Confessions of a Mask. It was his first book. He wrote it when he was a college student. I think he was 21 or 22. He said, I want to write this book so I don't have to work a normal job after. His book was great success and very brave for him to write it at the time in Japan. Very strange, very unusual book. But in any case, this was society of aristocratic seafaring pirates, men of Bronze Age spirit. You can say at the time when the Persian Empire, which is the great land power, it had not

yet arrived and their main competitors in the seas were the Phoenicians. But this is a wild world of exploration and adventure, very much undetermined, unknown. And Heraclitus, from the Ionian ethnic of the Greeks, the Ionian ethnic group, and the Ionians more than the other Greeks, the Dorians, the Aeolians, and so forth, you can think of the Ionians as the outward face of the Greeks to the world. Not that other Greeks didn't also colonize much of Mediterranean, but the Ionians, they They just spread much more so, especially in the East, where, for example, the Hebrews called the Greek Yevanim, I think even today, because of the Ionians. And in India, the Greek Buddhists were known as the Yonah and all of this.

And the Greek Bible, the Bible of the Ionians and of all the Greeks was Homer. It was the heroic warrior poetry of the Iliad and the Odyssey that every Greek was raised on, to where if you look in Heraclitus, there are many of his most famous fragments that are almost in a Homeric sounding meter. Ho anax hu tomandeion estito en dilpois, utile gei utekru teia la semainai. So this amin in English, the lord whose oracle is in Delphi, does not speak nor hides, but gives a sign. But in I Read You the Greek, I hope you don't think it's too pretentious of me to do so, but you hear a kind of rhythm and it's roughly the same rhythm as in Homer poetry, it's called dactylic hexameter, it doesn't matter, but it's a rhythm of the line like iambic pentameter,

but this poetry and this vision of life entered the mind of every Greek. And even though actually Heraclitus' other fragments attacking Homer, where he say Homer should be whipped, but this Homeric spirit, and even way of expression, it exists in Heraclitus. You hear it in things, he practiced a kind of oracular vision into the nature of things, the art of the romantic, you could say, the oracle or the prophet, and like all true oracles, the signature of this is terseness, an extreme clarity, that to the uninitiated it looks like obscurity or something enigmatic but is not. So when you look at some of his very famous sayings like you don't step in the same river twice for new waters are always coming on you or all things in exchange for fire and

fire for all things just like goods are exchanged for gold and gold for goods or the way upward and down are one and the same. These are not by the way his most puzzling words but you can see here a special way to show you hidden harmony of nature in these very terse, well, you can call them epigrams or fragments or so. I'm not surprised actually that his book survived in fragments because I suspect that much of it existed in these kinds of terse sentences, these oracular sentences, where reality emerges in the struggle of opposites, where all things are birthed by the tension between natural forces that are struggling to grab matter from each other, to express themselves in time and space. All reality in Heracritian vision becomes entirely action, and things are seen to exist

only as a result of their action upon other things, or in other words, all material reality is nothing but pure causality, pure action, or what in German would be called werglichkeit. This amount to a terrible and paralyzing realization according to Nietzsche. You can imagine six hours where nothing is stable to your eyes, there is no stable point, everything moves like a fractal in flux, would you be able to withstand this? I mean, not in mind to imagine it, but you actually see the flux of all things. And I imagine no human mind could withstand such experience. But why I say this? Because this conception of reality, where things exist only as a result of strife, of tension and wrestling, is very much Homeric, is very much Greek, where the principle of

Greek life during this tragic age or a gonal age was the contest. It was the agon, the struggle for preeminence. What Nietzsche says is every Greek dream to achieve preeminence over every other Greek can prove his excellence. And this is understood in Heraclitus to be guiding also all reality, to be guiding force in nature. So it is somewhat of an un-Greek mind and a deficient spirit that looks at this conception of life, and that sees in it something gloomy. Because for Greeks, war and contest was not gloomy. It had, yes, it's violent, terrible moment, it had its sadness in death, but for Homer is not gloomy, it's glorious, and for Heraclitus the strife of natural forces, or you could say the opposites of this, which give birth to all things, is not therefore a reflection

on the injustice of existence or of things birthed in this way, birthed by strife. Any more than the victory of the wrestler in nude competition, for example, is unjust. Is he talking by the way about winner-take-all wrestling? But if you think of any other victory or loss in athletic or artistic contests, those results are just, they are lawful and in the same way what Heraclitus is describing is a vision of the universe where the myriad transformations of this universal fire, this is infinitely beautiful and very just, where there is no room for the guilt of existence or anything whatsoever that is gloomy. But actually Heraclitus goes out of his way to say it is only the limited and ape-like mind of men that cannot see this divine cosmic justice, and instead it has to resort to calling

something just and others unjust. Which isn't to say, by the way, that Heraclitus, like certain other later philosophers, this is not to say he somehow claims that all outcomes are for the best or this or that they benefit man. Not at all. It's rather that man is a lowly being. He is not the grand center of the cosmos. He is a small observer who must remain in awe and it is rather the divine and universal fire that is the center of things. It is this fire that arises out of the great oceans that is vaporized and that then arises like fire to the heavens and powers the engines of the stars. This is center of universe and the soul of man is itself in flux. Sometimes it tends toward decomposition, toward wet slime and water.

Because Heraclitus, by the way, is the first philosopher of no fap, I think so. He certainly says, well, he was the first philosopher of sobriety at the very least, because he says that the drunken soul is wet, and therefore on the way to decomposition toward moistness and earth. But the same soul is at other times tending toward the pure and dry vapor of fire and approximating therefore the vital lifeblood of the universe. Because this universal fire, this cosmic struggle between opposites exchanging into each other by means of heat, Heraclitus ultimately interpreted this as the play of Zeus. And this is his image to understand what life and the universe is. Zeus, the child at play, innocently creating and destroying, very much like child builds

a castle at the beach and then destroys it and rebuilds it. only from view of the human, which is a limited ape, then only from this view this is frightening and unstable and strange. But the way or the ethos of man has no knowledge, whereas the way of the gods has this knowledge. He uses the word gnome, of what means I say in book, but it means there is an older secret intelligence of the universe and of the primordial order, of which our own intelligence is in best case only a vague approximation much like mind of ape to his mind of man mind of man is to mind of God so for Heraclitus is its flux fire or the struggle of forces for material supremacy is nevertheless much like the Greek Agon the Greek contest it's something actually very lawful it

proceeds according to law and justice this why he says as the Sun cannot overstep its bounds, or the Erinyes, the avenging maidens of justice, will find him out. So in all this eternal, ceaseless change, there is, however, lawfulness and order, although again it is an order that the human with the stupid human intelligence cannot clearly see. There is a hidden primordial order that only the godly mind can see. I don't want to speculate about how this opens the door to the physical sciences as practiced in modern times, which also proceeds, they must begin by realizing that all matter is governed by physical laws, and in this connection, the Logos of Heraclitus, he says, the Logos is the universe, you should not confuse this with the Logos from the New Testament.

But like I say, I don't like speculation on this because this is not the value of Heraclitus, whether later possible influence is this, I can probably grant you that he had no influence on modern science at all, but I rather his, what is of value, his divine intuition about the universe as it was mirrored inside him where he stood observing the entirety of reality in a way that you just cannot today and you cannot begin to imagine what that experience is like because your mind and your soul are all fractured and I'm telling you, you've you have been injected by other minds piecemeal along the way, and you have been fractured. But he had no such problem. He had entire cosmos in himself and observed starting from himself, and he saw this, the

universe, as the lawful and innocent play of Zeus the child, who of course is Dionysus, and only the stupid, foolish, avaricious human did not see this hidden natural order, but but instead had to live according to a fake approximation of human ape-like law and morality. But here not reaping philosopher. His vision of universe and all existence is grand and beautiful and just. Only humans are gay. I will be right back. I think very hard for modern men to accept the justice of the contest, the justice of are gone, even when some may say they do and pay lip service to this. To see actually the beauty of it is very difficult, even for a large swathe of antiquity, not just for modern men, which is why this vision of Heraclitus as maybe a sad or pessimistic

philosopher has been carried through even from ancient times, but is false. Because you have to learn to see, appreciate the beauty of war, of violence, the beauty in the death of a heroic young warrior, and not just... You have to see a kind of almost erotic transfiguration of it that exists in Homer. And this why I will read from Homer for you just a brief passage from Book 17 of the Iliad, the beginning, the death of Euphorbus, one of my favorite passages. And I'm going to read for you a rather pedestrian translation, so you get an idea. Because many times, pedants will try to convince you that Homer is about the sadness or the futility of war, and he's very much not. It's about the glory of war. And even in the sad moments, and this moment possibly very sad, but there is a kind of

beauty as its sacrificial offering to the gods. Let me read for you. Menelaus took aim, prey to father Zeus. Euphorbus drew back, but Menelaus struck him, and the roots of his throat, the base of his throat, leaning whole weight on the spear and thrusting in the might of his hand. The tip went through the neck, and his armor rang rattle round him. He fell to the ground with a thud. His hair was like that of the Graces, and his locks so deftly bound, and bands of silver and gold, all splattered with blood, as one who has grown a fine young olive tree in a clear space where there is abundance of water. The plant is full of promise, though the winds beat upon it from every quarter it puts forth its white blossoms until the blasts of some fierce hurricane sweep down upon it and level

it with the ground. Even so did Menelaus strip the fair youth euphorbous of his armor after he had slain him. Some fierce lion, upon the mountains in the pride of his strength, fastens upon the finest cow in the herd as it is feeding. First he breaks her neck with his strong jaws, and then gorges on her blood and entrails. Dogs and shepherds raise a hue and cry against him, but they stand aloof and will not come close to him, for they are pale with fear. Even so, no one had the courage to face valiant menelaus. And he promote it look at least at first look like he promotes an aristocratic heroic and a warrior ethos and state and I think this is true. So for example, he say if one man is 10,000 if he is best, but he has many other statements

spitting in the face of the demos and the many and you know, it's very hard for me and others. I will talk next show when I do a show on populism, but for a long time I was as anti democratic as you can be, and all my friends were too, the ones you see online, that you see are my friends, and somehow by modern circumstances we're forced to be populists. And I'm not sorry for that, but it's just a very strange modern circumstance, because actually now there is no aristocracy or monarchy anyway, and the so-called elite in place is not an elite in fact, but an occupational class of peasants, and like I call it an occupational class, occupational elite, a kind of strange neutered class of managers and ideological

Martinets drawn again from the peasant class and they are the hosts or the front office and then hidden behind them you have the money at power, usura and the spooks and the collection of just the worst union of government and international finance and NGOs and this garbage and it just has to all be wiped out in the redeeming fire of which populism and nationalism And Trump, as I see it, are the weapons. There is a beautiful line from the Bible, and this is from Zechariah. In that day will I make the governors of Judah like an earth of fire among the wood and like a torch of fire in a sheaf, and they shall devour all the people round about on the right hand and on the left. And this is how I see Trump and Salvini, they will just burn. I'm sorry, does this scare you?

In that day shall the Lord defend the inhabitants of Jerusalem and he that is feeble among them at that day shall be as David and the house of David shall be as God as the angel of the Lord before them. Okay, now I get carried away with prophecies of Zechariah when this is Greek show, but you see the Bible is not quite so friendly to democracy either. I mean, what means the house of David shall be as God as the angel of the Lord before them? What did this mean? Did you know the Bible never says that man is created in the image of God, but only that the king is? They don't teach you this in Integralist Liberation Theology Africa Worship School. I'm sorry. Let me talk about something else. So Heraclitus' many lines to this effect is that one man is 10,000, and then he has this

beautiful line about his own countrymen in Ephesus. He said, the Ephesians would do well to hang themselves, every grown man of them, and leave the city to the beardless youths. For they have cast out Hermodoros, the best man among them, saying, We will have none who is best among us. If there be any such, let him be so somewhere else and among others. End quote. Do you like this? This is how he felt about the people. But he said many other such things, you know, eyes and ears are poor witnesses if they have souls that are barbarian, you know, repeatedly put down the understanding of the many, and this last may be common to all philosophers. But he adds to it famous lines glorifying war, and that is not as common, war and strife.

Not just in the sense of universal forces in the creation of matter, as I tried to say on previous segment, but war also among men. In a famous line, he say, war is the father of all things. Some he has shown to be gods, others to be men. Some he has shown to be slaves, others to be free. And this, where it is war that makes manifest the hierarchical secret order among men that supersedes all law. And we must know that war is common to all strife, and strife is justice, and that all things come into being and pass away through strife. So you see, war is a creative birthing force of the world. You might say, war is the hygiene of the world. War is the hygiene of the world. War is beautiful. If only we could have wars again, but since for many decades now, it's only these pathetic

police actions that we have, and I think it's the lack of war that allows the proliferation of damaged life on this earth and makes everything ugly. And it's an insult to all gods and to nature which will not be tolerated for much longer I think. And of course in elevating war to this point you could say Heraclitus therefore also elevates the warrior who is the aristocrat because all true aristocracy is born out of military distinction. So much like in my book you can say Heraclitus agrees with the military state is the most in keeping with the just secret order of the universe and if this offends you maybe you want to consider if it's better to be ruled by shopkeepers or technicians or by interlocking idiot machinery of NGO and whatever exists now.

As you can see, its end is no less violent. In fact, rule by warriors is not violent. It is orderly. And America too at its height was a warrior state where Andrew Jackson gave the assembly of armed men as a franchise. Unless of course you prefer the America from before Andrew Jackson, which was even more I don't know where the American, Americanism people, they come at the idea of a universal franchise and the rule by those who cater to the desires of mentally ill women who was never in Washington's intention, unless you want to believe. I don't know. I talked to friends recently in America, it's unbelievable. The prime enforcers of this COVID hysteria are these women who are like agents of media power wherever you look and some cunt, I hear this from a friend just today, he was meeting

a Tinder cunt and this cunt hole cut off a date within a minute of meeting a friend on street because he refused to wear a mask outside. I see this here too, it's 80-90 degree weather and I see these tourists with masks on the street just kill yourself you faggots and this was an edumacated woman and there's another I hear from somebody else, she overheard music on the, okay, she was talking on the phone with roommate and she overhear music in the background. She asked, why is that music? I'm having a friend of, and she flipped out. She said she could only return in two weeks after which apartment would be professionally cleaned and she'd arrive 48 hour later. So this is prison society that they're successfully miming in every nation.

It's these demented women who are forcing everyone into house arrest and permanent hysteria. I'm telling you. So do you believe this is possible to continue? I expect there will be mass warfare soon or revolution or at least the exodus of sane people from these societies and we can all move to beach clubs in Nicaragua or Tanzania so we can be free of all this. I cannot believe to see it. Please just sell these women into slavery in the Congo. But so Heraclitus did not want to be ruled by the many, because you know the many always ends up being this insanity. It is the women and the castrated males, and it's by no means benign, as you can see now. It's not benign, and the beasts of burden will eat you alive.

So he actually has this great line, Heraclitus, now I'm quoting this very nice line, the best desire one thing above all else, fame among ever-flowing mortals. But the many want to be glutted like cattle, and this is true, this is what I believe, the many want to fill themselves like cattle. And yes, you can say, by the way, in what I just read right now, there is a kind of disparagement even in this, when he say, ever-flowing mortals. But that is only because a man like Heraclitus, a born god, you can say, is beyond even the best of mankind, he was just totally self-contained man, he needed nothing from nobody, I need nothing from nobody. He turned down even the Persian emperor for an audience. He was,

Heraclitus in himself was redemption for the cosmos. He saw the grand play of fire in the stars, mirrored in him. He penetrated to mysteries of universe and human life, but such men is more rare than you can imagine. No one has lived like this in at least, let's say, 1900 or 1889 and for greatness like this to live in the world again the rule of fire must return the best must arise and must bring about a heroic period of re-barbarization which could even last 40 000 years but i believe this it is our great task at hand the re-barbarization and revitalization of mankind the purification of the world the return of Indra on the Ganges Let the great wheel of the chariot range again over the lands, I see the juggernaut returning.