This page was last updated on Monday, 24 February, 2014.
The Matter of the Pope and Religious
24 February 2014
Snyder's discussion on Jones today entertains a perspective on the "unification" of religions inferred from recent statements from the Vatican. To offer a pluperfect English understatement, objectivity on such a subject is a challenge. The problem at hand seems to be the distinction between Snyder's point of view that this is all a globalist agenda to pull the religions into the domain and control of the Vatican, and on the other, that the Pope's language and objectives are sincere, but at risk of being seriously misunderstood or even deliberately hijacked into the nefarious purposes of a globalist agenda. The words can either be genuinely enlightened or could be at the pinnacle of the art of duplicity and obfuscation directly involving the quintessential religious figure in lieu of the more typical political leaders adopting the role of redemption. The Pope, being a Jesuit - and knowing their absolute prominence in world power and finance - complicates the analysis, and the whole matter is made even harder by our emotional involvement and our desperate hope for a world leader who will offer that redemption so many thirst for -- that is also the route, as we note, to the Antichrist phenomenon.
Before anyone draws conclusions about what is really going on here, such considerations demand epic discipline in research, in practical emotional vacuum. Personally, I think that the religions have been irrevocably usurped into secular defilements and spent over to deadwood to such an extent that the tree must fall to allow that on the floor of the forest to grow toward its source again. But the ones who succeed in this sort of process often end up worshiped in place of God and the cycle begins again, fed by human tendency to be servile rather than sovereign. How desperately the people hold on, white-knuckled to their religions, not realizing that they, with rare exception, resign themselves to religions of fear and supplication to men speaking quite presumptuously on God's behalf.
How do we take the treacherous leap across the abyss of uncertainty, releasing ourselves from our comfortable but limited edifices, yet not summarily rejecting our treasury of scriptural knowledge and painstaking considerations? To break the dogmas of the past without making the same mistakes the Greeks did is our great challenge. But so easy it is to love fellow man, and then build all philosophies upon the universal fractal of that kernal. We could take the Pope at his word, and simultaneously withstand the proposition that it is not through the religions in their current form that we may be consummately unified. The truth is a long road, and perhaps most of all, we should be patient with one another, and also to emancipate ours affairs of practical sustenance from those mechanisms by which people hold power over others - the real Mephistopheles, held over our physical existences.
Overcoming our quiet tradition of willingness to be slaves is the Rosetta Stone of mankind's enlightenment - the true consciousness ascension spoken of. Jesus and Buddha, to name two, both engendered the concept that man is more than his body, and one should never surrender his purposes in this world to those men and institutions who make themselves gods of the physical domain, and who persistently confirm their position with their coveted treasuries and power of oppression. And so, therefore, by placing in individual reserve our grains and plows, we obviate the designs of men who would make us chattel in their own tormented and limited worlds, however gilded they may be with that false yellow light. In a world that now witnesses the days that good shall be called evil and evil good, our blasphemies and granaries held up against those who concentrate power are, in the greater reality, the most blessed and sacred of ecclesiastical institutions. The great test is not of God's will, or its interpretation by men who pose, but rather the refinement of mens' will, eventually elevating ourselves, all, to real kings because we have finally chosen to be each others' servant by our own volition from within, and understand, therefore, the real meaning of power.