October 7, 2024 • 18 mins
How does one interpret the hidden meaning of a pagan myth? Some wise Platonist pagan authors help us to understand this, since they explained it in plain writing. One such author is Sallust aka Sallustius the neoplatonist, others include Emperor Julian and Plotinus. In this video I look at how Sallust's writing on the gods and the cosmos help us to understand not only myth, but also the meaning of rites and sacrifices and why they are so important for pagans. Originally recorded January 2019.
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:23):
Hello, dear listener. The following is a re upload of
a talk I gave in January twenty nineteen in the
Woods on the subject of the Platonist interpretation of myths
and the nature of the gods. Please enjoy it.
Speaker 2 (00:39):
Emperor Julian said that the fact that there are certain
cryptic elements about myths that aren't apparently clear is evidence
that they, of course require interpretation. He was a Neoplatonist,
a pagan, part of the last rebellion of paganism in
Rome against Christianity. Now, if you want to know about
(00:59):
all the different interpretations the main schools of interpreting myth
that arose in the modern era in modern scholarship, and
how that a lot of them are wrong, you need
to watch the video I did on interpreting myths very recently,
which is only accessible to patrons, and you can see
it on my Patrion channel. Once you become a patron,
you'll be able to see it, and it's about an
(01:20):
hour long, and I go through each of the schools
and dispelling the nonsense of naturalism, which is essentially a
modernistic view but has existed in certain points in history,
as is evident by Pagans, criticizing them for their foolishness,
most notably the Egyptians. Although the Egyptian religion was originally
a very complex, esoteric, metaphysical worldview, it did degenerate towards
(01:43):
the end, towards the Roman era, when the Romans were
in charge of Egypt to a bunch of superstitions, and
they reduced gods to mere representations of physical phenomena, which
is something that the Romans, or at least the patrician
cast of Romans, criticized the for. And it's no wonder
when such a degenerate form of religion was practiced in Egypt,
(02:05):
that Christianity took over and the peasants just no longer
accepted it. In the burning of the Library of Alexandria,
and things like that occur when you have the degeneration
of the tradition. Of course, there is a modern There
is a school of interpreting myths in recent times that
I approve of which I say so in the video,
and that's firstly the traditional school, and then also any
other metaphysical interpretations of myth, although some of the materials
(02:30):
have useful interpretations as well, Because one myth can have
multiple layers of meaning, one pertaining to a physical reality,
another historical reality, and another, yet more advanced, is a
metaphysical reality. But if we don't need to restrict our
study of myth to recent scholarship, because there were contemporary
(02:52):
pagan people who were actually discussing mythology and the meaning
of myth in Pagan times, and who better to trust
on the subject of interpreting Pagan myth than an actual
Pagan in Pagan times. One such Pagan was saddest and
another was properless, both of them Neoplatonists. And in this
book I have some great quotes from Sallust about understanding
(03:16):
and interpreting myth that I'd like to share with you. Firstly,
the argument is that fables or myths are of divine origin.
Since all beings rejoice in similitude and are reversed from dissimilitude,
it is necessary that discourses concerning the gods should be
as similar to them as possible, that they may become
worthy of their essence, and they may render the gods
(03:37):
propitious to those who discourse concerning them, all which can
only be affected by fables. Fables therefore imitate the gods,
according to effable and ineffable, unapparent and apparent, wise and ignorant.
And this likewise extends to the goodness of the gods.
For as the gods impart the goods of sensible natures
in common to all things, but the goods resulting from
(03:58):
intelligible to the wise alone. So fables assert to all
men that there are gods, but who they are, and
of what kind they alone manifest to such as are
capable of exalted a knowledge, so exalted a knowledge in
fable two, the energies of the gods are imitated. For
the world may very properly be called a fable, since
(04:19):
bodies and the corporeal possessions which it contains are apparent,
but souls and intellects are occult and invisible. So you
can see that he's saying that myths themselves have these
multiple layers I mentioned for that purpose, because there are
different levels of humanity capable of different levels of understanding. Now,
(04:41):
a myth has to serve, and a religion serve all
levels of society, not just the highest. The highest are
entrusted with those who are trusted with the most high knowledge,
but there are those who will never be capable of
such knowledge, yet they are also requiring the the knowledge
(05:02):
of the gods. And at the most basic level, all
myths tell of the truth of the gods, the truth
of divinity, the truth of the metaphysical aspect of reality.
There's a little robin hopping around me. Silas continues, Why
do adulteries, thefts, paternal bonds, and other unworthy actions are
(05:23):
celebrated in fables? We see this in Norse mithology, don't
we people cross dressing and raping and all kinds of
things that we consider transgressive, And then we're considered transgressive
at the time as well, because we know that both
rape of someone within your society, cross dressing murder were
(05:46):
all illegal in the Norse law code. So why were
they then celebrated by the gods in this Well, that's
not an unworthy question to ask. Actually, it's a question,
according to Silus, worthy of admiration, because when there is
an apparent absurdity, the soul immediately conceiving these discourses to
be concealments, may understand that the truth which they contain
(06:10):
is to be involved in profound and occult silence. The
very fact that there are transgressive elements in the myths
and the behaviors of these divine entities, which can only
be good, is evidence that there is another layer of
meaning that you must interpret. There are different types of myths,
according to Cellist five specifically, and he gives examples of
(06:30):
each of fables. Some are theological, others physical, others animastic
or belonging to the soul that means, and others material.
And lastly others mixed from these are theological, which employ
nothing corporeal, but speculate the very essences of the gods,
(06:52):
such as as the fable which asserts that saturned devout
as children, for it obscurely intimates the nature of an
intellectual god, since every intellect returns into itself. But we
speculate fables physically when we speak concerning the energies of
the gods about the world, as when considering satin the
same as time, and calling the parts of time the
(07:14):
children of the universe, we assert that the children are
devoured by their parents. But we employ fables in an
animistic bode when we contemplate the energies of the soul,
Because the intellections of our souls, though by discursive energy,
they proceed into other things yet abide in their parents. Lastly,
fables are material, such as as the Egyptians ignorantly employ
(07:38):
at the time of his writing, considering and calling corporeal
natures divinities such as isis earth, osirius, humility, typhoon, heat
or again denominating saturin, denominating satin water, adonis fruits, and
bacchus wine. And indeed, to assert that these are dedicated
the gods in the same manner as herbstones and animals
(07:59):
is part of wise men. That's the part of wise men.
But to call them gods is alone the province of
mad men, unless we speak in the same manner as
when from established custom we call the orb of the
sun and its rays the sun itself. And we see
this today in modern pagans who have completely misunderstood paganism
and seek to interpret of a materialist essence to the gods.
(08:23):
These aren't really pagans, they are mad people. They're completely insane.
And then he goes on to give an example of
how to interpret myth in such a way. Now this misinterpretation,
he says that these teachings aren't for the lowest of men,
nor are they for the highest of men, they are
for the middle sort of men, those who are not
beyond learning, those who are capable of high knowledge, but
(08:45):
those who have not yet gone to the very highest.
And he gives an example of one of the mixed
kind of fables, as in the fable Rich relates the
discord at a banquet of the gods through a golden apple,
and that a dispute about it arising among the goddesses.
They were sent by Jupiter to take the judgment of Paris,
who charmed with the beauty of Venus, gave her the apple.
(09:06):
Impressions to the rest. For in this fable, the banquet
denotes the super mundane powers of the gods, and on
this account they subsist in conjuncting with each other. But
the golden apple denotes the world, which, on account of
its composition from contrary natures, is not improperly said to
be thrown by discord or strife. But again, since different
gifts are imparted to the world by different gods, they
(09:28):
appear to contest with each other. For the apple and
a soul living according to sense, that is, sense of perception,
such as Paris not perceiving. Are the powers in the universe,
assert that the contended apples subsists alone through the beauty
of Venus. But of these species of fables such as
(09:50):
are theological belonged to philosophers, the physical and animastic to poets,
but the mixed to initiatory rights. Since he intend of
all mystic ceremonies is to conjoin us with the world
and the gods. This was a great example of myth
and that the actual way of interpreting myth is not
just merely like the Egyptians, to look for a parallel
(10:15):
in some physical phenomena like you know, the changing of
the seasons or pregnancy. This is a very very primitive worldview,
very backward worldview, and it's nothing to do with the
real meaning of pagan religions. That all in the European
religions and many other pagan religions had these higher aspects,
(10:38):
and that is actually the motivation for religion. What is
the reason that mankind has met? Why does he seek
to know the gods? Why does he have gods? Because
he knows that this physical realm is evidence of something
beyond something that created it, something that is superior to it.
(11:01):
All religion serves this function only a fool would try
and reduce the immaterial to the level of the material,
the superior to the level of the inferior, someone who
is incapable of perceiving the superior. That is what the
intellect is. The intellect is not merely the rational faculties
(11:21):
which are directed that should be directed by the intellect.
The intellect is that a divine intuition. Having explained myth
and the different levels of meaning and the different types
of man who are capable of understanding these different levels
of meaning, we now come to that area of paganism
which is universal to all men, not just to the highest,
(11:44):
but to all, and that is right a ritual very important.
As we said previously, the function of ritual is to
conjoin man with the gods. We strive to be one
with them. So why do we sacrifice? What is the
meaning of sacrifice?
Speaker 1 (12:03):
And also.
Speaker 2 (12:05):
Why do we honor gods? We may not actually be
affected by us. They're not interested in us in that way,
like the Christian idea of an all loving, benevolent God.
We Pagans do not see gods having this being impacted
so by our actions on earth. They are largely indifferent,
even different a christ you may ask, why do you
(12:27):
placate them, why do you pray to them? You cannot
change a god. Let us hear what Silas has to say.
Why we honor the gods who are not indigent of anything?
From hence we are presented with a solution of the
doubts concerning sacrifices and other particulars relative to the cultivation
of divinity. But that which is divine is not indigent
(12:48):
of anything. But the honors which we pay to the
gods are performed for the sake of our advantage. And
since the provilence of the gods is everywhere extended, a
certain habitude or fitness is all that is requisite in
order to receive their beneficient communications. But all habitude is
produced through imitation and similitude. And hence temples imitate the heavens,
(13:14):
but altars, the earth statues resemble life, and on this
account they are similar to animals. And prayers imitate that
which is intellectual, But characters superior ineffable powers. Herbs and
stones resemble matter, and animals which are sacrificed the irrational
(13:34):
life of our souls. But from all these nothing happens
to the gods. Beyond what they already possess. For what
assertion can be made to know ofvine nature? But the
conjunction with our souls and the gods is by this
means produced. We are bringing ourselves and our souls in
(13:58):
union with the gods through the act of sacrifice. Because
this animal that we sacrifice, or whatever you wish to
symbolize the soul and our time on earth, that is
given up to the gods. They don't need it, because
they already have everything. They are everything. Now to go
(14:24):
on more on sacrifice, concerning sacrifices and other honors, which
are of no advantage to the gods but are usual
to men. But I think it will be proper to
add a few things concerning sacrifices. And in the first place,
since we possess everything from the gods, and it is
but just to offer the first fruits of gifts to
the givers. Hence, of our possessions, we offer the first
(14:45):
fruits through consecrated gifts, of our bodies through ornaments, and
of our life through sacrifices. Besides, without sacrifices, prayers are
words only, but accompanied with sacrifices they become animated words
and words indeed, corroborating life, but life animating. The words
(15:06):
add too that the felicity of everything is its proper perfection,
but the proper affection with its cause. And on this
account we pray that we may be conjoined with the gods.
Since therefore life primarily subsists in the gods, and there
is also a certain human life, but the latter desires
to be united with the former. A medium is required
for natures much distance from each other cannot be conjoined
(15:29):
without a medium, and it is necessary that the medium
should be similar to the connecting natures. Life therefore must
necessarily by the medium of life. And hence men of
the present day that are happy, and all the ancients
have sacrificed animals, and this indeed not rashly, but in
a manner accommodated to every God, and many other ceremonies
(15:52):
respecting the cultivation of divinity, and thus much concerning sacrifices
and the worship.
Speaker 1 (15:57):
Of the gods.
Speaker 2 (16:01):
If you wish to be a peg in this time,
and there are great many obstacles and difficulties it will
face if you choose to follow this part. One of
the greatest problems that we must face is reconstructing what
was lost. Because Christians have cast out so much, they
have left us only with the very exoteric aspects of
(16:22):
vituals and the raw myths in some cases, particularly in
the Germanic case. How fortunate we are then that we
have sources such as the Neoplatonists to help us to
interpret them, and also wise men of recent times, those
belonging to the traditional school, such as Julius Evela, who
have understood the true meaning of myth. Please please please
(16:44):
discard the nonsense of naturalistic interpretation of myth, because you
will be in great error, and you're gambling with that
greatest possession you have, your own soul. Thank you very
much for watch it. My name is Thomas Rassel. This
has survived the Giant. If you like my channel, please
(17:06):
click subscribe and take a look through some of the
other videos. I've got a load of them, and I've
been doing this for years. If you really like them
and you want to help me to keep doing these videos,
then I asked if you send me a donation, viy
a paper, or become a patron on Patreon, and then
you will have access to some of the exclusive videos,
such as that one I already mentioned about modern interpretations
(17:26):
of myths that are wrong. Thank you very much and goodbye.
Hello, dear listener. The following is a re upload of
a talk I gave in January twenty nineteen in the
Woods on the subject of the Platonist interpretation of myths
and the nature of the gods. Please enjoy it.
Speaker 2 (00:39):
Emperor Julian said that the fact that there are certain
cryptic elements about myths that aren't apparently clear is evidence
that they, of course require interpretation. He was a Neoplatonist,
a pagan, part of the last rebellion of paganism in
Rome against Christianity. Now, if you want to know about
(00:59):
all the different interpretations the main schools of interpreting myth
that arose in the modern era in modern scholarship, and
how that a lot of them are wrong, you need
to watch the video I did on interpreting myths very recently,
which is only accessible to patrons, and you can see
it on my Patrion channel. Once you become a patron,
you'll be able to see it, and it's about an
(01:20):
hour long, and I go through each of the schools
and dispelling the nonsense of naturalism, which is essentially a
modernistic view but has existed in certain points in history,
as is evident by Pagans, criticizing them for their foolishness,
most notably the Egyptians. Although the Egyptian religion was originally
a very complex, esoteric, metaphysical worldview, it did degenerate towards
(01:43):
the end, towards the Roman era, when the Romans were
in charge of Egypt to a bunch of superstitions, and
they reduced gods to mere representations of physical phenomena, which
is something that the Romans, or at least the patrician
cast of Romans, criticized the for. And it's no wonder
when such a degenerate form of religion was practiced in Egypt,
(02:05):
that Christianity took over and the peasants just no longer
accepted it. In the burning of the Library of Alexandria,
and things like that occur when you have the degeneration
of the tradition. Of course, there is a modern There
is a school of interpreting myths in recent times that
I approve of which I say so in the video,
and that's firstly the traditional school, and then also any
other metaphysical interpretations of myth, although some of the materials
(02:30):
have useful interpretations as well, Because one myth can have
multiple layers of meaning, one pertaining to a physical reality,
another historical reality, and another, yet more advanced, is a
metaphysical reality. But if we don't need to restrict our
study of myth to recent scholarship, because there were contemporary
(02:52):
pagan people who were actually discussing mythology and the meaning
of myth in Pagan times, and who better to trust
on the subject of interpreting Pagan myth than an actual
Pagan in Pagan times. One such Pagan was saddest and
another was properless, both of them Neoplatonists. And in this
book I have some great quotes from Sallust about understanding
(03:16):
and interpreting myth that I'd like to share with you. Firstly,
the argument is that fables or myths are of divine origin.
Since all beings rejoice in similitude and are reversed from dissimilitude,
it is necessary that discourses concerning the gods should be
as similar to them as possible, that they may become
worthy of their essence, and they may render the gods
(03:37):
propitious to those who discourse concerning them, all which can
only be affected by fables. Fables therefore imitate the gods,
according to effable and ineffable, unapparent and apparent, wise and ignorant.
And this likewise extends to the goodness of the gods.
For as the gods impart the goods of sensible natures
in common to all things, but the goods resulting from
(03:58):
intelligible to the wise alone. So fables assert to all
men that there are gods, but who they are, and
of what kind they alone manifest to such as are
capable of exalted a knowledge, so exalted a knowledge in
fable two, the energies of the gods are imitated. For
the world may very properly be called a fable, since
(04:19):
bodies and the corporeal possessions which it contains are apparent,
but souls and intellects are occult and invisible. So you
can see that he's saying that myths themselves have these
multiple layers I mentioned for that purpose, because there are
different levels of humanity capable of different levels of understanding. Now,
(04:41):
a myth has to serve, and a religion serve all
levels of society, not just the highest. The highest are
entrusted with those who are trusted with the most high knowledge,
but there are those who will never be capable of
such knowledge, yet they are also requiring the the knowledge
(05:02):
of the gods. And at the most basic level, all
myths tell of the truth of the gods, the truth
of divinity, the truth of the metaphysical aspect of reality.
There's a little robin hopping around me. Silas continues, Why
do adulteries, thefts, paternal bonds, and other unworthy actions are
(05:23):
celebrated in fables? We see this in Norse mithology, don't
we people cross dressing and raping and all kinds of
things that we consider transgressive, And then we're considered transgressive
at the time as well, because we know that both
rape of someone within your society, cross dressing murder were
(05:46):
all illegal in the Norse law code. So why were
they then celebrated by the gods in this Well, that's
not an unworthy question to ask. Actually, it's a question,
according to Silus, worthy of admiration, because when there is
an apparent absurdity, the soul immediately conceiving these discourses to
be concealments, may understand that the truth which they contain
(06:10):
is to be involved in profound and occult silence. The
very fact that there are transgressive elements in the myths
and the behaviors of these divine entities, which can only
be good, is evidence that there is another layer of
meaning that you must interpret. There are different types of myths,
according to Cellist five specifically, and he gives examples of
(06:30):
each of fables. Some are theological, others physical, others animastic
or belonging to the soul that means, and others material.
And lastly others mixed from these are theological, which employ
nothing corporeal, but speculate the very essences of the gods,
(06:52):
such as as the fable which asserts that saturned devout
as children, for it obscurely intimates the nature of an
intellectual god, since every intellect returns into itself. But we
speculate fables physically when we speak concerning the energies of
the gods about the world, as when considering satin the
same as time, and calling the parts of time the
(07:14):
children of the universe, we assert that the children are
devoured by their parents. But we employ fables in an
animistic bode when we contemplate the energies of the soul,
Because the intellections of our souls, though by discursive energy,
they proceed into other things yet abide in their parents. Lastly,
fables are material, such as as the Egyptians ignorantly employ
(07:38):
at the time of his writing, considering and calling corporeal
natures divinities such as isis earth, osirius, humility, typhoon, heat
or again denominating saturin, denominating satin water, adonis fruits, and
bacchus wine. And indeed, to assert that these are dedicated
the gods in the same manner as herbstones and animals
(07:59):
is part of wise men. That's the part of wise men.
But to call them gods is alone the province of
mad men, unless we speak in the same manner as
when from established custom we call the orb of the
sun and its rays the sun itself. And we see
this today in modern pagans who have completely misunderstood paganism
and seek to interpret of a materialist essence to the gods.
(08:23):
These aren't really pagans, they are mad people. They're completely insane.
And then he goes on to give an example of
how to interpret myth in such a way. Now this misinterpretation,
he says that these teachings aren't for the lowest of men,
nor are they for the highest of men, they are
for the middle sort of men, those who are not
beyond learning, those who are capable of high knowledge, but
(08:45):
those who have not yet gone to the very highest.
And he gives an example of one of the mixed
kind of fables, as in the fable Rich relates the
discord at a banquet of the gods through a golden apple,
and that a dispute about it arising among the goddesses.
They were sent by Jupiter to take the judgment of Paris,
who charmed with the beauty of Venus, gave her the apple.
(09:06):
Impressions to the rest. For in this fable, the banquet
denotes the super mundane powers of the gods, and on
this account they subsist in conjuncting with each other. But
the golden apple denotes the world, which, on account of
its composition from contrary natures, is not improperly said to
be thrown by discord or strife. But again, since different
gifts are imparted to the world by different gods, they
(09:28):
appear to contest with each other. For the apple and
a soul living according to sense, that is, sense of perception,
such as Paris not perceiving. Are the powers in the universe,
assert that the contended apples subsists alone through the beauty
of Venus. But of these species of fables such as
(09:50):
are theological belonged to philosophers, the physical and animastic to poets,
but the mixed to initiatory rights. Since he intend of
all mystic ceremonies is to conjoin us with the world
and the gods. This was a great example of myth
and that the actual way of interpreting myth is not
just merely like the Egyptians, to look for a parallel
(10:15):
in some physical phenomena like you know, the changing of
the seasons or pregnancy. This is a very very primitive worldview,
very backward worldview, and it's nothing to do with the
real meaning of pagan religions. That all in the European
religions and many other pagan religions had these higher aspects,
(10:38):
and that is actually the motivation for religion. What is
the reason that mankind has met? Why does he seek
to know the gods? Why does he have gods? Because
he knows that this physical realm is evidence of something
beyond something that created it, something that is superior to it.
(11:01):
All religion serves this function only a fool would try
and reduce the immaterial to the level of the material,
the superior to the level of the inferior, someone who
is incapable of perceiving the superior. That is what the
intellect is. The intellect is not merely the rational faculties
(11:21):
which are directed that should be directed by the intellect.
The intellect is that a divine intuition. Having explained myth
and the different levels of meaning and the different types
of man who are capable of understanding these different levels
of meaning, we now come to that area of paganism
which is universal to all men, not just to the highest,
(11:44):
but to all, and that is right a ritual very important.
As we said previously, the function of ritual is to
conjoin man with the gods. We strive to be one
with them. So why do we sacrifice? What is the
meaning of sacrifice?
Speaker 1 (12:03):
And also.
Speaker 2 (12:05):
Why do we honor gods? We may not actually be
affected by us. They're not interested in us in that way,
like the Christian idea of an all loving, benevolent God.
We Pagans do not see gods having this being impacted
so by our actions on earth. They are largely indifferent,
even different a christ you may ask, why do you
(12:27):
placate them, why do you pray to them? You cannot
change a god. Let us hear what Silas has to say.
Why we honor the gods who are not indigent of anything?
From hence we are presented with a solution of the
doubts concerning sacrifices and other particulars relative to the cultivation
of divinity. But that which is divine is not indigent
(12:48):
of anything. But the honors which we pay to the
gods are performed for the sake of our advantage. And
since the provilence of the gods is everywhere extended, a
certain habitude or fitness is all that is requisite in
order to receive their beneficient communications. But all habitude is
produced through imitation and similitude. And hence temples imitate the heavens,
(13:14):
but altars, the earth statues resemble life, and on this
account they are similar to animals. And prayers imitate that
which is intellectual, But characters superior ineffable powers. Herbs and
stones resemble matter, and animals which are sacrificed the irrational
(13:34):
life of our souls. But from all these nothing happens
to the gods. Beyond what they already possess. For what
assertion can be made to know ofvine nature? But the
conjunction with our souls and the gods is by this
means produced. We are bringing ourselves and our souls in
(13:58):
union with the gods through the act of sacrifice. Because
this animal that we sacrifice, or whatever you wish to
symbolize the soul and our time on earth, that is
given up to the gods. They don't need it, because
they already have everything. They are everything. Now to go
(14:24):
on more on sacrifice, concerning sacrifices and other honors, which
are of no advantage to the gods but are usual
to men. But I think it will be proper to
add a few things concerning sacrifices. And in the first place,
since we possess everything from the gods, and it is
but just to offer the first fruits of gifts to
the givers. Hence, of our possessions, we offer the first
(14:45):
fruits through consecrated gifts, of our bodies through ornaments, and
of our life through sacrifices. Besides, without sacrifices, prayers are
words only, but accompanied with sacrifices they become animated words
and words indeed, corroborating life, but life animating. The words
(15:06):
add too that the felicity of everything is its proper perfection,
but the proper affection with its cause. And on this
account we pray that we may be conjoined with the gods.
Since therefore life primarily subsists in the gods, and there
is also a certain human life, but the latter desires
to be united with the former. A medium is required
for natures much distance from each other cannot be conjoined
(15:29):
without a medium, and it is necessary that the medium
should be similar to the connecting natures. Life therefore must
necessarily by the medium of life. And hence men of
the present day that are happy, and all the ancients
have sacrificed animals, and this indeed not rashly, but in
a manner accommodated to every God, and many other ceremonies
(15:52):
respecting the cultivation of divinity, and thus much concerning sacrifices
and the worship.
Speaker 1 (15:57):
Of the gods.
Speaker 2 (16:01):
If you wish to be a peg in this time,
and there are great many obstacles and difficulties it will
face if you choose to follow this part. One of
the greatest problems that we must face is reconstructing what
was lost. Because Christians have cast out so much, they
have left us only with the very exoteric aspects of
(16:22):
vituals and the raw myths in some cases, particularly in
the Germanic case. How fortunate we are then that we
have sources such as the Neoplatonists to help us to
interpret them, and also wise men of recent times, those
belonging to the traditional school, such as Julius Evela, who
have understood the true meaning of myth. Please please please
(16:44):
discard the nonsense of naturalistic interpretation of myth, because you
will be in great error, and you're gambling with that
greatest possession you have, your own soul. Thank you very
much for watch it. My name is Thomas Rassel. This
has survived the Giant. If you like my channel, please
(17:06):
click subscribe and take a look through some of the
other videos. I've got a load of them, and I've
been doing this for years. If you really like them
and you want to help me to keep doing these videos,
then I asked if you send me a donation, viy
a paper, or become a patron on Patreon, and then
you will have access to some of the exclusive videos,
such as that one I already mentioned about modern interpretations
(17:26):
of myths that are wrong. Thank you very much and goodbye.
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