[00:00] My friend, if you're going to even
[00:02] attempt to understand what is happening,
[00:05] attempt to grasp what's happening with
[00:07] with among other things, interalia,
[00:11] Candace Owens, and Charlie Kirk and that
[00:14] dynamic, if you want to understand that
[00:16] and politics and what's happening in the
[00:18] world, you have to understand one simple
[00:22] concept which is so so critical, so
[00:25] important. You must understand
[00:27] the context especially when it comes to
[00:30] Candace and others. But the phenomenon
[00:33] and and and why why her why the rise of
[00:36] of Candace terrifies establishment media
[00:39] and corporate activists and and the
[00:41] professional outrage class. But before
[00:44] you do that, you have to stop pretending
[00:46] that politics and this kabuki like
[00:49] behavior patterns is only about facts
[00:51] and start recognizing what philosophers
[00:54] and psychologists have warned about for
[00:56] centuries. the nature of crowds, the
[01:00] machinery of mass emotion, and the
[01:03] strange power of ideas when they are
[01:07] simplified and weaponized and repeated
[01:11] at scale. Because long before social
[01:14] media and hashtags and algorithmic
[01:19] rhythmic outrage and these weird cycles,
[01:22] thinkers were already mapping this
[01:24] terrain. The 18th century philosopher
[01:26] Rouso famously warned that we have a
[01:30] very imperfect knowledge of the human
[01:32] heart if we don't also examine it in
[01:36] crowds.
[01:37] And in the 19th century, the French
[01:40] social psychologist, the man, the man,
[01:44] Gustav Lebon, often called the father of
[01:47] crowd psychology, went even further,
[01:50] arguing that understanding and being
[01:53] familiar with crowd behavior, is
[01:55] absolutely essential to understanding
[01:58] history itself. Because as he wrote in
[02:01] his landmark work, the crowd, a study of
[02:04] the popular mind, it is crowds rather
[02:08] than isolated individuals that may be
[02:11] induced to run the risk of death to
[02:14] secure the triumph of a creed or an idea
[02:17] or a belief that may be fired with
[02:20] enthusiasm for glory and honor. And
[02:23] while such heroism is often unconscious,
[02:26] it is the raw material, the basis from
[02:30] which history is made. And this this
[02:32] insight matters today probably more than
[02:35] ever. And it's critical that you
[02:37] understand this because what we are
[02:39] watching with figures like Candace and
[02:41] others is not simply a debate over
[02:43] policies. It is a a collision between
[02:48] centralized narrative control and
[02:52] decentralized mass mobilization, between
[02:56] managed consensus and rebellious crowds
[02:59] that no longer trust the usual
[03:01] gatekeepers. So to understand this
[03:04] moment, to really grasp it, we need to
[03:06] revisit Lebon's core ideas. Starting
[03:10] with his definition of a crowd,
[03:13] which he described not merely as a as a
[03:16] physical gathering of people, but as a
[03:19] group of individuals united by a common
[03:23] idea or a belief or an ideology. And
[03:27] crucially, this unifying idea is not
[03:30] chosen through careful reasoning or deep
[03:33] examination of the issues and the
[03:35] evidence. Uh-uh. Instead, it's absorbed
[03:39] emotionally and accepted superficially.
[03:42] Then it's used as fuel for the action,
[03:46] for the reaction. When an individual
[03:49] becomes part of a crowd, Lebon argued he
[03:52] underrow goes a a profound psychological
[03:56] transformation, he ceases to operate as
[03:59] a fully independent person, and he
[04:02] becomes what Lebon bluntly called an
[04:05] automaton, a robot, no longer guided by
[04:08] personal will, but swept along by
[04:12] collective impulse. And personal goals
[04:15] are sacrificed to the aims of the group.
[04:19] And emotions and actions become
[04:22] contagious to such a degree that
[04:25] individuals will readily give up their
[04:27] own interest, their own identities,
[04:29] their own focus for the perceived good
[04:31] of the collective, of the crowd. And
[04:33] this is why crowds can suddenly become
[04:36] capable of extraordinary unity,
[04:40] extraordinary bravery and incredible
[04:43] cruelty. And it is also why modern
[04:46] political movements often feel less like
[04:49] like rational coalitions and more like
[04:53] secular religions. See, this is this is
[04:56] what's going on right now. Think about
[04:57] this. Lebal maintained
[05:00] repeatedly that crowds form [snorts]
[05:03] when an influential idea
[05:06] unites individuals and propels them
[05:09] towards some common goal. But these
[05:12] ideas are rarely created by the crowd
[05:15] itself. They originate with strong
[05:18] personalities and charismatic figures or
[05:21] intellectual elites. Yet the masses are
[05:24] incapable of grasping these ideas in
[05:27] their original complex form. So the
[05:31] ideas must be simplified and compressed
[05:35] and transformed into slogans and symbols
[05:38] and emotionally charged phrases.
[05:41] Lebanon wrote that ideas only become
[05:45] accessible to crowds after assuming
[05:49] a very simple shape and that even the
[05:53] greatest philosophical truths are
[05:55] stripped and denuded of their depth and
[05:58] nuance once they enter the collective
[06:00] mind. Consider liberty. A philosopher
[06:04] might write an 800page treatise on
[06:08] freedom. All right? or law and
[06:10] responsibility, but a crowd, a crowd
[06:14] will rally around a two-word chant,
[06:17] freedom. Now,
[06:19] think about it. This is not accidental.
[06:22] It's structural. This is where leaders
[06:24] enter the picture because leaders act as
[06:27] translators.
[06:29] They'll take a complex concept and
[06:32] reduce it into some digestible little
[06:36] little little or something easily
[06:38] swallowed these little emotional quanta
[06:41] packages and in doing so they unite
[06:44] crowds and stimulate action. And as Leon
[06:47] observed himself, the majority of people
[06:50] do not possess clear and reasoned ideas
[06:54] on most subjects as you can probably
[06:56] tell by half of the people on social
[06:57] media. Look at look at the way they act.
[06:59] Look at the trolls. Look at the groups.
[07:00] Look at the likes and dislike. Read read
[07:02] the threads.
[07:05] But so long as they look to leaders as
[07:07] guides, everything is fine. And in the
[07:08] modern media, in the modern media
[07:11] environment
[07:13] is critical. And this effect is
[07:15] amplified exponentially.
[07:18] There's a viral clip, a short speech, a
[07:21] meme, a gif, or a provocative tweet or X
[07:25] or whatever you want to call it. some
[07:27] some little little little glyph can
[07:30] mobilize millions in hours. This is why
[07:34] establishment actors fear figures like
[07:37] Candace Owens. Not because she invents
[07:41] entirely new ideas, but because she
[07:44] simplifies forbidden topics. She
[07:47] reframes taboo arguments and she
[07:49] communicates them. She communicates them
[07:52] in a way that resonates emotionally with
[07:56] large audiences who already distrust
[07:59] legacy narratives.
[08:02] See, when a leader invokes words like
[08:05] freedom and justice and peace or
[08:08] prosperity, crowds instinctively nod
[08:11] along. Yeah. often without even
[08:14] examining what these words even mean.
[08:16] But they collectively they get into the
[08:18] groove into the samba into the beat into
[08:21] the into this rote kind of mechanized
[08:24] patella research or reflex I should say.
[08:28] And and and as Leon warned, countless
[08:31] crowds have heroically faced death for
[08:34] beliefs and ideas and phrases they
[08:38] scarcely understood. The power of vague
[08:42] language is precisely its ambiguity.
[08:46] Leon described these these concepts as
[08:49] mysterious forces almost almost
[08:52] supernatural powers that evoke grand
[08:55] images while while remaining undefined.
[08:59] And this very vagueness actually
[09:02] strengthens their influence. Why? It's
[09:03] easier to understand.
[09:06] Just give me a couple of ideas. I got
[09:07] it. Give me the feeling. Don't worry
[09:08] about the words. Because people project
[09:12] their own desires onto them. Which is
[09:15] why political movements
[09:17] in many cases often feel almost
[09:20] religious in structure even when they
[09:23] reject formal religion. A crowd forms a
[09:27] quasi religious relationship
[09:30] and it forms it
[09:33] in this relationship to its motivating
[09:36] ideas. total devotion, emotional
[09:38] submission, giving up, moral absolutism,
[09:43] and all of that replaced rational
[09:44] debate. And the bond also argued that a
[09:46] person is religious not only when
[09:48] worshiping a god, but whenever he
[09:51] devotes his entire will and his
[09:54] emotional energy and his fanatic
[09:57] intensity to a cause or a leader. And
[10:00] this explains this explains why modern
[10:03] political tribes behave with the same
[10:06] kind of intolerance and ritualistic
[10:09] behavior and moral purity test that once
[10:12] belonged to the religious sect even
[10:15] atheism.
[10:17] And Leon predicted if adopted, you know,
[10:20] on mass collectively,
[10:23] it would develop cultlike
[10:25] characteristics, and history has proven
[10:28] time and time again
[10:31] that he's absolutely and disturbingly
[10:34] correct.
[10:36] But when crowds can achieve great
[10:37] things, Leon was also cleareyed about
[10:40] their darker tendencies, but he argued
[10:42] that crowds are often often more prone
[10:46] to to barbarity
[10:49] and moral regression. Not because people
[10:52] are inherently evil, you know,
[10:56] pitchfork and torch crowds or or lynch
[10:58] mobs. Not because they're evil, but
[11:00] because collective anonymity dissolves
[11:03] personal responsibility.
[11:06] Maybe the reason why you don't do this
[11:07] individually is because you are
[11:08] individual. You don't want people to
[11:10] know that you believe something. But if
[11:11] you belong to a crowd, you give up. You
[11:14] you abnigate any responsibility.
[11:17] And whatever our weird internal feelings
[11:20] are, our destructive instincts that are
[11:23] inherited from these weird primitive
[11:25] survival mechanisms, they remain dormant
[11:29] for the most part in ordinary life. If
[11:30] you don't see this just walking around,
[11:32] but because social consequences restrain
[11:35] them, that changes
[11:38] because when you're inside a crowd, oh
[11:40] well, where individuals feel shielded by
[11:43] numbers and anonymity, oh my god, those
[11:46] instincts reemerge. And the 20th century
[11:50] psychologist Carl Jung
[11:53] reinforced this idea by warning that
[11:56] when people form mobs,
[11:59] the collective psyche releases these
[12:02] dormant kind of repressed forces that
[12:06] drag individuals down to a lower moral
[12:09] and intellectual level beneath conscious
[12:13] awareness. They don't even know it.
[12:16] People are ready to erupt when activated
[12:18] by this mass behavior. Just say the word
[12:21] and this group will turn into a lynch
[12:23] mob. And that is why online mobs today
[12:28] became behave and and maybe then too
[12:30] with such viciousness
[12:32] cancel campaigns pylons. Look what
[12:35] they're doing to canvas. They're just
[12:37] coming out of nowhere. They're just
[12:39] coming on in in droves like
[12:40] murmmorations. as I mentioned like these
[12:42] like these starlings
[12:45] and and this they're they're like
[12:46] digital witch hunts
[12:49] and they're simply modern expressions of
[12:51] ancient psychological patterns. Yet
[12:54] despite these dangers, uh, Leon also
[12:58] explained why crowds are so attractive.
[13:01] Because when individuals live alone with
[13:03] responsibility, uncertainty, and
[13:05] personal failure,
[13:07] they often feel powerless and they feel
[13:10] overwhelmed and they feel insignificant.
[13:14] But joining a mass movement, joining a
[13:15] crowd temporarily lifts his burden,
[13:18] offering this emotional relief and it's
[13:22] intoxicating. It makes wild this sense
[13:25] of belonging to something bigger, to a
[13:27] new group, a new. It's almost like a
[13:29] cult, like a moving cult. Same kind of
[13:33] similar ideas,
[13:36] but they're belonging to something
[13:37] larger. Even foolish, ignorant or
[13:39] resentful individuals suddenly feel
[13:41] powerful and important and historically
[13:45] relevant. I'm a part of the group. How
[13:47] many people loved Woodstock not because
[13:50] of the individual personalities or the
[13:52] performances but being a part of the
[13:53] crowd? And this emotional payoff is
[13:56] enormous. And it's one reason why
[13:58] ideological movements to this day
[14:01] persist even when their real world
[14:04] outcomes are complete disasters. See
[14:08] people are addicted to the feeling of
[14:10] this collective strength. They love this
[14:12] and they like the identity and the
[14:13] purpose of the crowd. And look look at
[14:15] teams. Look at teams with jerseys. So
[14:18] tribal Yankees and Red Sox and you know
[14:21] what I mean? You've seen this before.
[14:23] Republicans and Democrats and left
[14:25] versus right. It's a crowd. And here is
[14:28] where Candace Owens and the phenomenon
[14:31] becomes especially interesting
[14:34] because she operates at the dis as a
[14:37] disruptor, a disruptor within this
[14:40] system. She challenges dominant crowd
[14:44] narratives
[14:46] while simultaneously
[14:48] mobilizing a counter crowd, her own
[14:52] crowd. one that's tired of being told
[14:54] what to think by elite media. Oh yeah,
[14:57] it's not just one crowd. You can fight a
[14:59] crowd with a crowd. People are tired of
[15:02] being told by the media and academic
[15:05] activists and you know these cultural
[15:08] big shots and pangendrums and narrwells
[15:11] and bureaucrats. Her success reveals not
[15:14] not only her communication skills, which
[15:16] are incredible to be sure, but the
[15:19] deeper collapse of trust in
[15:22] traditionally
[15:27] in traditional narrative authorities.
[15:29] See, people are not just following
[15:31] Candace. No, no, no. They're rejecting
[15:34] something else. The managed group, this
[15:38] weird consensus that dominated them for
[15:40] decades. And this fits Lebon's final and
[15:43] perhaps most important insight that none
[15:46] of us none of us are fully independent
[15:50] of crowd influence. We're all shaped by
[15:53] ideas
[15:54] absorbed uh you know socially through
[15:57] culture and education. We are we do it
[16:01] in our expressions and our speech and
[16:02] our clothing and our and our style.
[16:07] Complete freedom from ideological
[16:10] influence is impossible.
[16:13] But partial independence can be achieved
[16:16] by consciously examining
[16:19] consciously examining the beliefs that
[16:21] guide our behavior,
[16:25] by dragging these kind of weird
[16:29] unconscious assumptions into this light
[16:33] of reasons. Because as Lebon famously
[16:36] warned, and he is so good, the most
[16:39] dangerous, the most dangerous tyranny,
[16:41] listen, is not imposed by force, but
[16:44] exercised unconsciously over minds. And
[16:48] it cannot be fought until it is
[16:50] recognized. See, this is why modern
[16:52] battles over speech and censorship and
[16:56] and narrative control uh matter so much.
[17:01] It it it's simply not about who gets
[17:02] banned or boosted or or or social, you
[17:06] know, platforms that that that stovepipe
[17:08] you or deprogram you or de uh demonetize
[17:10] you, I should say. It's about it's about
[17:13] who gets to define the ideas. Who gets
[17:16] to define the ideas that that the crowds
[17:19] adopt? Who gets to label disscent as
[17:21] dangerous? Who says she's crazy? Who
[17:23] says she's a tin foil hatter? Who who
[17:26] gets to decide what questions are
[17:28] permitted for you? what you can talk
[17:30] about, what you can't, and who gets to
[17:32] claim moral authority and superiority
[17:34] over reality itself. The rise of
[17:37] independent voices like Candace Owens
[17:42] signals a
[17:44] kind of a fracture in the control
[17:47] system, a rebellion, which I love
[17:50] against the psychological monopoly.
[17:53] Once held, I remember that by the sock
[17:56] puppet legacy media and political elites
[17:59] who thought they ran everything. And
[18:01] whether one agrees with her or not, it
[18:03] doesn't really matter. The larger lesson
[18:05] remains unavoidable. Crowds will always
[18:09] exist.
[18:10] Leaders will always emerge and
[18:13] simplified
[18:15] stripped down ideas will always
[18:17] circulate and the struggle will always
[18:19] center on who shapes them, who benefits
[18:22] from them and whether individuals will
[18:25] remain passive automatons
[18:30] or in fact choose the harder path of
[18:33] this conscious thought. Because let me
[18:35] tell you something, history is not only
[18:36] written by winners. It's driven by
[18:39] crowds and groups and mobs. And crowds
[18:43] are driven by ideas. And the future
[18:45] belongs not to those who silence
[18:47] questions. Uh-uh. But to those who
[18:49] understand the machinery of mass
[18:51] psychology
[18:53] and also who refuse to be ruled by it.
[18:56] This is critical. I hope you're
[18:58] following this. This is so important.
[19:00] It's so important to grasp and
[19:02] especially if you happen to be a younger
[19:04] person who is new to the conspiratorium.
[19:07] Good. Stick with me. I'm going to be
[19:09] doing this from time to time. There are
[19:10] some certain fundamental precepts that
[19:12] when you hear them, it makes you
[19:14] understand better. It provides a
[19:16] clarity, an understanding and say, "Oh,
[19:17] I get it now. This isn't by this isn't
[19:20] by random." And when a crowd or a group
[19:22] comes and amasses or all of a sudden
[19:25] materializes, I should say, then you'll
[19:26] understand the dynamic. That's what this
[19:28] is about. And I thank you for that. And
[19:31] I thank you for your for your for your
[19:34] joining our crowd and our group and our
[19:37] mob so to speak and our cult, our
[19:41] conspiratorium.
[19:42] That's what we are. Let me thank you for
[19:45] this. Let me also thank you, by the way,
[19:46] tangentially. Thank you so much for
[19:47] following my wife at Lynn's Warriors and
[19:50] the fight for what's for to protect our
[19:52] children. You talk about a crowd, how
[19:54] about the group of people right there
[19:55] who want to protect our children? She's
[19:57] she's the pole star. She's the
[19:59] bellweather. She's incredible. She's the
[20:00] the vanguard. Follow her on YouTube at
[20:03] Linds Warriors. And also, my friends,
[20:05] thank you for this. Please like this
[20:07] video. Make sure you hit that little
[20:09] bell so you're subscribed and you're
[20:11] also notified of live streams and new
[20:13] videos.
[20:14] And also, it's important that you
[20:17] subscribe to this. like 70% of the
[20:20] people who watch our videos don't even
[20:21] subscribe is critical because these
[20:23] these individual uh um merit and metric
[20:28] I should say uh for foundations provide
[20:31] another crowd that we want to be a part
[20:32] of we want to be a part of the in crowd
[20:34] the HOV lane the people who are who
[20:37] brought bring in new people we have a
[20:40] lot to say we're very important we're
[20:42] very important very very critical that
[20:44] we understand this especially I can't
[20:45] say this enough to younger people who've
[20:47] never really had somebody speak to them
[20:49] like an adult like a rational person and
[20:52] that person is I I thank you my friends
[20:55] I've also got some questions in the
[20:57] comment section which I want you to
[20:58] review and please what I want you to do
[20:59] in the meantime
[21:01] very simply listen to me carefully is
[21:03] comment as you see fit
