Latest / Mythic Mind Games / 20 - Vivec’s Lessons: Morrowind’s Manifesto of Postmodern Heroism

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20 - Vivec’s Lessons: Morrowind’s Manifesto of Postmodern Heroism · Mythic Mind Games

• 0:00
  Speaker 1: Hey there, I'm doctor Andrew Snyder, and what you're about
• 0:02
  Speaker 1: to watch or listen to if you're going through the
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  Speaker 1: Mythic Mind Games podcast is my presentation on the thirty
• 0:08
  Speaker 1: six Lessons of a VEC. This is part of my
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  Speaker 1: As I am recording and posting this, we're currently in
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  Speaker 1: our Oblivion unit and so we just had our main
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  Speaker 1: oblivion conversation. We're about to start talking about the shivering aisles.
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  Speaker 1: stuff as well as some other things along the world.
• 1:00
  Speaker 1: But now let's get to my philosophy video on the
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  Speaker 1: morowind unit on the thirty six Lessons of the Vech.
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  Speaker 1: Here we go today, I want to talk to you
• 1:27
  Speaker 1: about a figure who really shouldn't exist in any sane cosmology,
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  Speaker 1: yet through all of his esoteric meanderings and poetic ramblings,
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  Speaker 1: he ends up in quite a similar place to the
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  Speaker 1: secular postmodern existentialist of our own world. And of course
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  Speaker 1: I speak of the Vec, the warrior poet, supposed god, king, liar, lover, murderer,
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  Speaker 1: and possibly midwife of his own mother. He is the
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  Speaker 1: golden enigma of the Tribunal Temple cult, simultaneously a transcendent
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  Speaker 1: god but also one who is born of a land
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  Speaker 1: of ash and mushrooms. And today we're gonna be talking
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  Speaker 1: about his thirty six sermons, although we're not going to
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  Speaker 1: get to all of them. In fact, this is not
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  Speaker 1: at all going to be a deep dive analysis into
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  Speaker 1: the sermons of a VEC. The reality is I don't
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  Speaker 1: have the capacity to that. Frankly, I don't really have
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  Speaker 1: the interest in doing that. I think this is worth
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  Speaker 1: talking about in a general sense if you want to
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  Speaker 1: get more detailed. You can go on YouTube. You can
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  Speaker 1: find a seven hour literally, you can find a seven
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  Speaker 1: hour commentary on the thirty six lessons of a VEC.
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  Speaker 1: If that's something you really want to do, that's not
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  Speaker 1: really something that I want to do. Instead, we're just
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  Speaker 1: gonna be looking at a few sections here and there
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  Speaker 1: in order to pull out certain themes. And the reality is,
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  Speaker 1: I mean, if you spend too much time starting into
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  Speaker 1: the abyss, it's going to stare back at you. And
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  Speaker 1: there's a lot of abyss in these thirty six sermons,
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  Speaker 1: which are filled with the profundity of a Tsujama filled
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  Speaker 1: fever dream. All right, so let's go ahead and begin
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  Speaker 1: with less than one. He was born in the ash
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  Speaker 1: among the Vela Thee. So already we have something of
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  Speaker 1: a paradox, something of a contradiction here. Here we have
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  Speaker 1: the god Vivek who is born. And so we know
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  Speaker 1: that Vivek is not the God who is. He's not
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  Speaker 1: the I am that I am. This is not the
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  Speaker 1: transcendent God that condescends. And so this is certainly a
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  Speaker 1: break from anything like Christian religion, but even a break
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  Speaker 1: from the classical mind. Well, Vivek would direct worship toward
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  Speaker 1: himself and as with the other members of the tribunal
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  Speaker 1: right that that's really what drives al maluxia mad as
• 3:29
  Speaker 1: we talk about in the next unit, looking at the expansions.
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  Speaker 1: But Vivek who would direct people toward himself for worship,
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  Speaker 1: you know, he is breaking from the classical mind such
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  Speaker 1: as Plato, who would not have us look to something
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  Speaker 1: that comes out of this world of change, this world
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  Speaker 1: that is inherently given over to chaos. Plato would say
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  Speaker 1: that we ought to direct our minds, direct our souls
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  Speaker 1: toward the eternal form, which are like the blueprints for reality.
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  Speaker 1: It's the way that things ought to be. And Plato believed,
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  Speaker 1: as we get in his dialogue the timaeis that God,
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  Speaker 1: the great craftsman, saw the perfect design of the forms
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  Speaker 1: and implemented the forms onto the otherwise undfferentiated chaotic matter
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  Speaker 1: that is the material world. And so we as rational souls,
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  Speaker 1: we ultimately are kind of part of this instantiation of
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  Speaker 1: cosmic order on the chaos that's implicit in the temporal realm,
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  Speaker 1: and we in turn, in living out that which makes
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  Speaker 1: us good, we're directed toward that which is good. So too,
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  Speaker 1: Aristotle has the entire cosmos directed toward the unmoved, mover
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  Speaker 1: God who supplies this world with motion. And not even
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  Speaker 1: for Aristotle does this God like directly cause motion. But
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  Speaker 1: it's more like the cosmos eternally moves in a spherical
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  Speaker 1: pattern that imitates the eternal goodness of God. And so
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  Speaker 1: in the classical mind as well as in the Christian mind,
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  Speaker 1: we really have this idea that at the top of
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  Speaker 1: reality is God. At the top of reality is the
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  Speaker 1: good and the way that we achieve goodness by imitating
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  Speaker 1: that eternal, unchanging reality. And so the temporal world in
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  Speaker 1: which we live is ultimately it's derivative of the eternal.
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  Speaker 1: We don't get to the eternal by means of the temporal. Furthermore,
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  Speaker 1: Vivek is not even a born god of classical paganism, right,
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  Speaker 1: I mean, in classical paganism you have gods being born. However,
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  Speaker 1: the pagan gods who are born at least gain a
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  Speaker 1: semblance of transcendent eternality by participating in the timelessness of myth.
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  Speaker 1: Right here we have gods being born and even sometimes
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  Speaker 1: dying who knows when, who knows where, And so there's
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  Speaker 1: a certain timeless quality to these, even these generated gods
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  Speaker 1: of classical paganism. Unlike what we get in Vivek, what
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  Speaker 1: we get in Ravec is not so much classical paganism
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  Speaker 1: as it is postmodern heroism. And so perhaps this is
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  Speaker 1: an evolutionary Darwinian god. Perhaps this is a Sartryan god.
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  Speaker 1: In any case, this is going to be a god
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  Speaker 1: who emerges from the chaos of temporality and invents his
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  Speaker 1: own deity by seizing that which remains in at the
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  Speaker 1: very least morally dubious god Lorcan. Right, he achieves divinity
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  Speaker 1: of sorts by means of the heart of Lorcan. And
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  Speaker 1: so what we have in the sermons of Avek is
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  Speaker 1: a Promethean attempt to usurp the power of the gods.
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  Speaker 1: Or perhaps this is a Nietzschean a Zarathustrian attempt to
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  Speaker 1: transcend supposedly artificial limitations and to become one's own god,
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  Speaker 1: moving beyond the categories of good and evil. And of
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  Speaker 1: course this is all very convenient from Avec, because operating
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  Speaker 1: in a realm of moral ambiguity above the limiting distinctions
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  Speaker 1: of petty mortals will leave room for all kinds of activity, right,
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  Speaker 1: I mean, including deceit, betrayal, and murder, so long as
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  Speaker 1: it makes for good poetry. And is this not exactly
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  Speaker 1: what you might expect from a contemporary postmodern academic who
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  Speaker 1: blurs obvious distinctions in order to create a climate of
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  Speaker 1: so called empowerment. But even that question of empowerment, right empowerment?
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  Speaker 1: For what to do? What? Well, let let's jump forward,
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  Speaker 1: were actually can jump far ahead right now, all the
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  Speaker 1: way to less than thirty one where of Vivek writes
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  Speaker 1: the last time I heard his voice showing the slightest
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  Speaker 1: sign of impatience, I learned to control myself and submit
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  Speaker 1: to the will of others. I dared to take on
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  Speaker 1: the sacred fire. Right, there's that Promethean element. I dared
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  Speaker 1: to take on the sacred fire and realize there was
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  Speaker 1: no equilibrium with thet Ada. And remember from my cosmology video,
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  Speaker 1: thet Ada or the original spirits that would become the
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  Speaker 1: Adra and the Dadra, depending on whether they attach themselves
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  Speaker 1: to the order of a new or the chaos of patame.
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  Speaker 1: But Favec says, there's no equilibrium even with thet Ada.
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  Speaker 1: There are liars, loss roots, and the most I can
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  Speaker 1: do is to be an interpreter into the rational. And
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  Speaker 1: so he's not looking for equilibrium in the at Ada,
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  Speaker 1: in the so called gods that already exists, these original spirits.
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  Speaker 1: He's looking to subvert to maybe to circumvent thet ada
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  Speaker 1: in order to achieve within the monad or something like that. Right,
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  Speaker 1: so he's trying to rise above them. He's really trying
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  Speaker 1: to subvert the entirety of religion and to place himself
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  Speaker 1: at the center. And he's going to do that by
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  Speaker 1: becoming an interpreter into the rational. He himself is a
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  Speaker 1: bridge to truth, or maybe a manifestation of truth. He
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  Speaker 1: himself is a conduit of truth. And so pretty straightforwardly,
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  Speaker 1: if Vivek is a cut leader, right, he is that
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  Speaker 1: he wants to present himself as a bridge to reality.
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  Speaker 1: He is an incarnation of truth. But he says that
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  Speaker 1: even that fails the needs of the people, right, what
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  Speaker 1: they need is not the rational necessarily. They don't just
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  Speaker 1: need someone to communicate to them what is true. He
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  Speaker 1: goes on to saying, I sit on the mercy seat
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  Speaker 1: and pass judgment the waking state and the phase aspect
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  Speaker 1: of the innate urge. Only here can I doubt in
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  Speaker 1: this book written in water, broadened to include evil. And
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  Speaker 1: so what the people ultimately need is not truth, even
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  Speaker 1: though that's something I might be capable of providing them with.
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  Speaker 1: Right what they need is for me to sit on
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  Speaker 1: the mercy seat and pass judge. And here, of course,
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  Speaker 1: we have connections to Old Testament imagery, the mercy seat
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  Speaker 1: being the place where atonement is provided. And so he's
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  Speaker 1: setting himself up not just as a moral teacher, not
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  Speaker 1: just as a philosopher, but as one who is capable
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  Speaker 1: of providing judgment and one who is capable of providing atonement.
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  Speaker 1: This is not just a philosophical movement. This is very
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  Speaker 1: much a religious movement that's seeking to move beyond the
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  Speaker 1: categories of good and evil, as well as beyond the
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  Speaker 1: categories of rationality and irrationality. But again, in his messianic role,
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  Speaker 1: here he is not fulfilling the role of Christ and
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  Speaker 1: reconciling people with God. He's not fulfilling the role of
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  Speaker 1: Socrates and reconciling people with the good. He is, at
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  Speaker 1: least in part, playing the role of the Zerothustrian prophet,
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  Speaker 1: calling people out into the wilds beyond good and evil,
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  Speaker 1: though of course maybe a little bit different here is
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  Speaker 1: that he's placing himself at the center. And while it
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  Speaker 1: may be arguable that needs you did that that would
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  Speaker 1: be more of a possible critique than something that neats
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  Speaker 1: to himself as saying. But then threw his ink on
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  Speaker 1: this passage to cover it up for the lay reader,
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  Speaker 1: and he wrote instead, find me in the blackened paper,
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  Speaker 1: unarmored in final scenery. Truth is like my husband, instructed
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  Speaker 1: to smash, filled with procedure and noise, hammering, weighty heaviness,
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  Speaker 1: made schematic lessons learned only by a mace. Let those
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  Speaker 1: that hear me be buffeted, and let some die in
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  Speaker 1: the ash from the striking. Let those who find him
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  Speaker 1: find him murdered by illumination, pummeled like a traitorous house.
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  Speaker 1: Because if an hour is golden, then immortal. I am
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  Speaker 1: a secret code. I am the partaker of the doom drum,
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  Speaker 1: chosen of all those that dwell in the middle world
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  Speaker 1: to wear this crown which reverberates with truth. And I
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  Speaker 1: am the mingling Messiah. The ending of the words is OMCV,
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  Speaker 1: all right. So there's a lot going on here, And
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  Speaker 1: so he talks about how truth is like his husband,
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  Speaker 1: and in transcending limitations, right, even transcends the limitations of
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  Speaker 1: male and female. And so he identifies as a Hermaphedite,
• 11:06
  Speaker 1: because again he transcends all distinctions, right, he transcends all limitations,
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  Speaker 1: even that of male and female. And so sometimes he
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  Speaker 1: has a masculine role, sometimes he has a feminine role.
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  Speaker 1: But I suppose he would really say that he is
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  Speaker 1: all things at all times. And so he says that
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  Speaker 1: truth is like his husband, which sometimes is used to
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  Speaker 1: strike down, right with those that hear me be buffeted
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  Speaker 1: and let some die in the ash from the striking.
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  Speaker 1: Perhaps even Nervar is one who will die through the
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  Speaker 1: striking of truth. But again, what is the question? Like?
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  Speaker 1: What is truth? And it does not seem that Vivek
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  Speaker 1: is trying to submit himself to a capital T truth.
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  Speaker 1: But truth is well, it's that which he wet himself to, right,
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  Speaker 1: that what he has attached his will to that is truth.
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  Speaker 1: This seems to me to be a very clearly Nietzschean
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  Speaker 1: idea of will to power. Truth is what I will
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  Speaker 1: it to be, and so truth is that to which
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  Speaker 1: I've attached my will. Truth is like my husband, which
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  Speaker 1: I use to strike down any who would attempt to
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  Speaker 1: impede my quest to divinity. And what gives me the
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  Speaker 1: right to do this? Well, my divinity, of course. But
• 12:16
  Speaker 1: where does my divinity come from? Well, it comes from
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  Speaker 1: my will. This seems very clearly to be will to
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  Speaker 1: power imagery in almost all, right, thirty five of these
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  Speaker 1: thirty six lessons end with the ending of the words
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  Speaker 1: is AMCV, Now i'm cv is. It's an acronym for
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  Speaker 1: the tribunal for amlexia, sothacil and vivek. Right, that's that
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  Speaker 1: salmciv which is sometimes treated as this unified force. There
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  Speaker 1: seems to be some trinitarian stuff going on here, where
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  Speaker 1: AMCV is its own entity manifested in these three aspects
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  Speaker 1: of vivec, omlexia and sofacil. But Vivec definitely presents himself
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  Speaker 1: as a first among equals in this in these interrelated
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  Speaker 1: aspects of ams. But in saying again and again the
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  Speaker 1: ending of the words is on CV, he's saying we are,
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  Speaker 1: this is I am where all things are directed. He
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  Speaker 1: is placing himself at the center of reality, which again
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  Speaker 1: it's a very postmodern thing to do, and it's a
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  Speaker 1: very cult leader thing to do, but also it's a
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  Speaker 1: very postmodern thing to do. The classical mind overwhelmingly sees
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  Speaker 1: that we are thrown into a particular context. There's a
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  Speaker 1: story that's playing out, that has been playing out long
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  Speaker 1: before we were born, we'll continue to play out after
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  Speaker 1: we die. In our role in the path of virtue
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  Speaker 1: is in discovering what our role is and playing that
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  Speaker 1: role well. And so we don't contextualize reality within ourselves. No,
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  Speaker 1: we instead are seeking to contextualize ourselves properly within reality,
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  Speaker 1: within capital our reality. Now, what the postmodern tends to
• 13:50
  Speaker 1: do is to ask, no, how do I want to
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  Speaker 1: contextualize reality within myself? And so I then become not
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  Speaker 1: just responsible for discerning meaning, but I actually become the
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  Speaker 1: arbiter of meaning. And that's a big distinction here. And
• 14:04
  Speaker 1: what VEC seems to be doing here is in saying
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  Speaker 1: that all things end with ONCV, he's saying that I
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  Speaker 1: am where all things are directed. I am the context
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  Speaker 1: for reality. Reality is not necessarily my context, but I
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  Speaker 1: am the context for reality itself. Along very similar lines,
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  Speaker 1: in less than thirty five, all the other symbols of
• 14:25
  Speaker 1: absolute reality are ancient ideas ready for their graves, or
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  Speaker 1: at the very least the essence of such. To me,
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  Speaker 1: that sounds a lot like Nietsch's mad man saying that
• 14:34
  Speaker 1: God is dead. And he goes on to say that
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  Speaker 1: this should be seen as an opportunity and in no
• 14:40
  Speaker 1: way tedious, though some will give up for it. It
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  Speaker 1: is easier to kiss the lover than to become one.
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  Speaker 1: And so again this will to power idea that we
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  Speaker 1: have the opportunity to seize divinity. The throne of God
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  Speaker 1: is empty. All you need to do is to have
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  Speaker 1: the strength of will in order to take the seat,
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  Speaker 1: to move in that space beyond good and evil, and
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  Speaker 1: to act as the center of reality to which all
• 15:02
  Speaker 1: things are oriented and from which all things come. But
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  Speaker 1: he says that many people aren't going to be willing
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  Speaker 1: to do this because it's easier to be kissed by
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  Speaker 1: a lover than to become one. In other words, it's easier,
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  Speaker 1: he says, to passively receive what is offered to you
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  Speaker 1: than it is to be the one who does the offering.
• 15:21
  Speaker 1: Nische uses this language of the uber bench, the overman,
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  Speaker 1: the superman, that the one who has the strength of
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  Speaker 1: spirit in order to take their place and to be
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  Speaker 1: the one who offers that that is going to be
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  Speaker 1: the stronger individual, the stronger will, the person who rises
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  Speaker 1: above the mediocre existence of most mortals, whereas most of
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  Speaker 1: us are thought to be too weak in the will,
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  Speaker 1: and so we are able to take on that leading role. Instead,
• 15:48
  Speaker 1: we just want to passively receive. We want to receive
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  Speaker 1: the kiss rather than to become the lover. And now, finally,
• 15:54
  Speaker 1: less than thirty six leading the armies of the climber
• 15:57
  Speaker 1: was a slave that would not perish the harded and Nero,
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  Speaker 1: who had traded his axe for the Ethos knife. He
• 16:03
  Speaker 1: slew Dumac at the Red Mountain and saw the heartbone
• 16:06
  Speaker 1: for the first time. So to review, going back to
• 16:08
  Speaker 1: this story of Marowen that laid out, Naravar killed Dumac,
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  Speaker 1: king of the Dwemmer, a red mountain, and this is
• 16:15
  Speaker 1: when he retrieved the heart of Lorcan that the Dwemmer
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  Speaker 1: had discovered. And notice this wording here Naravar who had
• 16:22
  Speaker 1: traded his axe for the Ethos knife. Now, the Ethos
• 16:25
  Speaker 1: knife is another word for keening, which was one of
• 16:28
  Speaker 1: the tools that was intended for use on the heart
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  Speaker 1: of Lorcan. But its name here as the ethosknife, I
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  Speaker 1: think is important because the point is that Narivar maintained
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  Speaker 1: a path of traditional virtue, right, he had character, he
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  Speaker 1: had ethos, he acted ethically, and so this is somebody
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  Speaker 1: who was bound by the supposed limitations of conventional morality
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  Speaker 1: of virtue, which is why Vivek, as the ubermensch, was
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  Speaker 1: potentially justified in dispatching of him, in betraying him and
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  Speaker 1: murdering him, because things like betrayal and murder, I mean,
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  Speaker 1: these are conventions of traditional bourgeois morality that simply don't
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  Speaker 1: have a place within Vivek's system of beyond good and evil.
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  Speaker 1: And so in short, I mean, perhaps he's kind of
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  Speaker 1: getting at the point that N'ervar had it come in
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  Speaker 1: as the weaker vessel, that he did not have the
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  Speaker 1: strength of will to survive, to do what is required
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  Speaker 1: to survive, but in clinging to conventional morality, he became
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  Speaker 1: a sheep to the wolf. Now, Vivek is never going
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  Speaker 1: to explicitly admit to the fact that he did indeed
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  Speaker 1: betray and kill Nervar, but it's strongly hinted at, and
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  Speaker 1: we know exactly what happened. And I think so much
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  Speaker 1: of these texts, in these lessons of avek I think
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  Speaker 1: so much of this is meant as a justification of
• 17:44
  Speaker 1: his actions, certainly to the masses and perhaps even to himself.
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  Speaker 1: And then his final words are the beginning of the
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  Speaker 1: words is amciv. So remember, up to this point he's
• 17:53
  Speaker 1: ended all of his lessons by saying the end of
• 17:55
  Speaker 1: the words is ALMCV. Now he says the beginning of
• 17:57
  Speaker 1: the words is almcv. And so he's really in the
• 18:00
  Speaker 1: point that OMCIVI that ultimately I vivek I am the
• 18:04
  Speaker 1: first and the last, the alpha and omega. Again, all
• 18:07
  Speaker 1: of reality is contextualized within myself. Now, for good or
• 18:11
  Speaker 1: for ill? What are some lessons that seem to be
• 18:14
  Speaker 1: emerging from these sermons. Well, first, it's this idea that
• 18:19
  Speaker 1: identity is a story that we tell ourselves, and stories
• 18:22
  Speaker 1: can be rewritten, but never without a cost. To become
• 18:27
  Speaker 1: something other than what you are requires sacrifice. But to
• 18:30
  Speaker 1: become something above distinct, something's altogether, requires the sacrifice of
• 18:36
  Speaker 1: all particulars, which places you conveniently above even the distinctions
• 18:40
  Speaker 1: of good and evil. Second, that power that cannot embrace
• 18:44
  Speaker 1: its own contradiction becomes chaotic. You need to incorporate your shadow,
• 18:49
  Speaker 1: your seemingly darker tendencies and move them in the direction
• 18:52
  Speaker 1: of your will. If the unconscious is not brought into
• 18:56
  Speaker 1: harmony with the conscious, you will inevitably descend into the
• 18:59
  Speaker 1: monsters and chaotic, because you yourself will be chaotic. You'll
• 19:03
  Speaker 1: be at war with yourself. And a house divided cannot stand.
• 19:07
  Speaker 1: And so what you need to be properly integrated is
• 19:10
  Speaker 1: unity of will. As Carekeguard says, purity of heart is
• 19:13
  Speaker 1: to will one thing. However, for caurke Guard, the one
• 19:17
  Speaker 1: in question ultimately is God. But for the likes of
• 19:20
  Speaker 1: the VEC, as well as for the postmodern philosophies of
• 19:23
  Speaker 1: self creation that really echo his mantras, purity of heart
• 19:27
  Speaker 1: is simply to will what we might will, and in
• 19:30
  Speaker 1: so doing we plant the egg of our birth into
• 19:34
  Speaker 1: our own mother, so to speak. Sorry for that weird imagery,
• 19:38
  Speaker 1: but that is exactly what the VEC gives us. And
• 19:41
  Speaker 1: now he seems to approach it in something of a
• 19:43
  Speaker 1: literal sense, as he claims to transcend even time, and
• 19:47
  Speaker 1: so you know, he talks about how he has a
• 19:49
  Speaker 1: role to play even in his own birth. But I
• 19:51
  Speaker 1: think more philosophically, I mean, this is exactly what postmodern
• 19:55
  Speaker 1: secular existentialism proposes that you've become your own parent, and
• 19:59
  Speaker 1: lastly that the divine is not found uncertainty, but in
• 20:02
  Speaker 1: the courage to be questioned. Faveckus not Christ. He doesn't
• 20:06
  Speaker 1: sacrifice himself in love that we might be reconciled to
• 20:09
  Speaker 1: the source of love in goodness. And he's not even
• 20:12
  Speaker 1: as Socrates, who desire to see his conversation partners give
• 20:16
  Speaker 1: birth to the truth that is eternally true. He's no
• 20:20
  Speaker 1: Epictetus or Marcus Aurelius, who encourage us to embrace fortune
• 20:24
  Speaker 1: with reason and virtue befitting of creatures bearing the divine image. No,
• 20:29
  Speaker 1: he's much more like Nietzsche' Zarathustram, who forces us to
• 20:32
  Speaker 1: ask the questions that neither the Christian nor the classical
• 20:35
  Speaker 1: pagan mind, at least for the most part, really have
• 20:38
  Speaker 1: a context for asking. What if the gods, or even
• 20:41
  Speaker 1: like Divinity itself as is presented to us. What if
• 20:44
  Speaker 1: that is wrong? What if it's weak? What if it
• 20:47
  Speaker 1: is downright deceitful? What if we, in fact are the gods?
• 20:52
  Speaker 1: What if we have always been the gods, or at
• 20:55
  Speaker 1: least the potential gods? And what if the only salvation
• 20:59
  Speaker 1: is to admit that we never had the answers in
• 21:01
  Speaker 1: the first place, and that they are instead discovered only
• 21:04
  Speaker 1: as we create them. Now, as we conclude, I think
• 21:08
  Speaker 1: we need consider some of the concealed words of Avec himself.
• 21:13
  Speaker 1: If you read the first letter of each paragraph of
• 21:15
  Speaker 1: Sermon thirty six, you see the hidden message foul murder. Furthermore,
• 21:21
  Speaker 1: if you work through the cipher of Sermon twenty nine,
• 21:24
  Speaker 1: you find the admission he was not born of a god.
• 21:28
  Speaker 1: His destiny did not lead him to this crime. He
• 21:31
  Speaker 1: chose this path of his own free will. He stole
• 21:34
  Speaker 1: the godhood and murdered the hoarditor. Vivek wrote this so
• 21:39
  Speaker 1: right here, hidden in plain sight, Vivek reveals the fact
• 21:43
  Speaker 1: that he was not born of a god, that he
• 21:45
  Speaker 1: was born of dust and ash, and the only way
• 21:48
  Speaker 1: he got to where he is is through the will
• 21:51
  Speaker 1: to power. Everything else is a myth. It is poetry
• 21:54
  Speaker 1: that justifies his actions. But in the end, the only
• 21:57
  Speaker 1: true justifier of Avek's actions is vec himself. Everything else
• 22:02
  Speaker 1: is just smoking mirrors. And I think that there's an
• 22:04
  Speaker 1: important lesson in this by his own admission that he
• 22:08
  Speaker 1: could not admit Vivek was no god. He never could be.
• 22:12
  Speaker 1: He was a would be Promethean usurper who grew out
• 22:16
  Speaker 1: of the chaos implicit and temporal, dust and ash, And
• 22:19
  Speaker 1: in the end, dust and ash is what he leaves
• 22:22
  Speaker 1: as his legacy. Thank you for listening, and next time
• 22:25
  Speaker 1: we turn our attention to blood, Boon and tribunal. Until
• 22:28
  Speaker 1: next time, godspeed,