Krivda, the Godtrix against the Matrix -  Enna Reittort

Krivda, the Godtrix against the Matrix (eBook)

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2021 | 1. Auflage
383 Seiten
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978-1-6678-0409-5 (ISBN)
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Do you assume religion to be a matter of spirituality? But haven't you also noticed how our modern secular institutions of money and science behave exactly like religion - with dogmas, infallible high priests and the blind faith of everyone else in strange beliefs? Have you considered that money and science might be the gods of their own religions? Don't brush aside that piece of cognitive dissonance for it is only the tiny tip of a very large iceberg. It demands urgent elucidation, now more than ever. Embark on a terrifying journey into the genesis and growth, modalities and hidden purposes of institutional religion both religious-spiritual and secular-materialist, as a sophisticated tool of priestly control over humanity through fear, guilt, poverty, commodification of Nature and the theft of humans' natural spiritual sense. A tool perfected over millennia, now revealing its endgame - a post-human dehumanized future, the final sacrifice of our precious planet and of our uniquely human soul to a Life-hating god hidden in plain sight all around us.
The decade of the 2020s is poised to be a pivotal moment in human history, a time of apocalypse and chaos as our familiar but sick civilization collapses and a new order claims to rule over the world. Most of us were taken by surprise in 2020, but what is unfolding today has been, in fact, in preparation for a very long time. And behind hyper-materialistic technological appearances it is rooted in religion as a system - a system that flies under the radar of what 'religion' is commonly perceived to be by both religious and non-religious people. Religion is overwhelmingly understood to be a matter of spirituality. But who is prepared to see 'spirituality' in the blatantly 'religious' behavior of our modern secular institutions of money and science - complete with dogmas, infallible high priests and people's blind faith in them? This piece of cognitive dissonance is far from trivial. It demands urgent elucidation. Scratching below its surface, you embark on a terrifying journey into the genesis and growth, modalities and purposes of organized 'religion' as a sophisticated tool of priestly control over humanity through fear, guilt and many facets of profound poverty, perfected over millennia, deploying its endgame... right now. Have you given any 'informed consent' to the religion of a post-human future run by ruthless high priests in sacrifice of all-of-life to an all-devouring god? 'Religion' in its complexity is considered here from different angles largely unexplored by critical observers - the perspective of the common folk, the position of gods and priests, the Life expression of Earth and Nature, and the view from 'somewhere beyond the gods'. Anthropology of traditional cultures and grassroots esoterics is woven in with history, insights from beyond 3D, and the real meanings of words, to decipher the occulted identity of gods and their religions. Masters and systems of deceitful theft, with intensely sacrificial machineries, have operated for thousands of years at the expense of the natural culture and inspiration of richly human economies, the wealth of Nature, and of all of life. This book is for anyone who wonders where humanity and our planet are headed, who may be in fear and helplessness under the onslaught of cumulative crises. It is for those who sense that the very essence of being-human is under attack by disproportionately more powerful forces. It is for those who wonder (or have already found) what is their role in the unfolding drama, and who know that for a future built on truth it is necessary to know and dissolve the lies of the past and the present. Understanding 'the long game of the gods' is a crucial key to reclaiming what it is to be human in the fullest sense of your soul-full and creative calling on this extraordinary Earth planet. And we still find traces of truly Human traditions to provide clues into what might well be the 'long game of humanity'.

CHAPTER 1
Probing deeper into the words
If something has no name, then it cannot be conceptualized or summoned into the commercial world of illusion, Dylan Saccoccio
The implicit unquestioned notion of what God, or a god, is involves a higher being around which a religion exists. Historically and anthropologically, the development of such a religion around such an entity is what makes a ‘god’ become a fact of collective and individual human experience.
The non-glossary in the Introduction flagged the words ‘god’ and ‘religion’, along with related terms, as problematic. They come with a heavy multi-millennial baggage. People’s need for solace, inspiration, soul-connection, together with their ancestral cosmogonies, have been appropriated and distorted by deliberate manipulation and agendas of control wrapped in mysteries of ‘spirituality’. It is noteworthy that those problem-words don’t have an equivalent, or carry very different meanings, in cultures that have remained more ‘primitive’ and rooted in Nature.
The charge of meanings invested in the word ‘god’ has the strange distinction of being both extremely specific and extremely vague. It is used ubiquitously as a generic term. It can be interpreted, taught, imposed, embraced… in all sorts of ways depending on the culture, and on how its religious institutions operate. One extreme is the Indian culture of world-renunciation where a human can (with great exertion, assuredly) ‘become greater than the gods’. The other extreme is monotheistic western religion with its eternally unbridgeable distance between the high almighty and the lowly powerless human. Both these extremes, and everything in between, are somehow encapsulated in the paradigm of ‘god’.
Considering also the vast extent of cultural and political dominance, direct or indirect, of Christianity across time and space over the past two thousand years, its own god-word has spread around the world, through colonialism, conversion, translation, acculturation, and the recent globalization of English. It is the reductionist champion that crowds out all other local and indigenous words. As a single all-encompassing generic word it is applied to other understandings of the unseen realms in cultures not governed by ‘god’ concepts, including those where a ‘god-thing’ may not exist at all. Thus the words and understandings of ‘god’ and ‘religion’ that are used to translate the spiritual realities and understandings of subjugated or indigenous cultures, historically and in the present, imply a similarity of content that is injurious to the latter’s deepest sense of being human.
As ‘god’ gets used in all sorts of very diverse cultural and spiritual contexts it comes with its own baggage. When a tribal elder has to use the word ‘god’ to convey her own cultural meanings to a non-tribal listener because of the dominance of English (or of other colonial languages), she may be unwittingly feeding the listener’s own cultural ‘god’-conditioning and distorting the original meanings. Since the advent of ethnology - a tool and by-product of colonial enterprise - very different flavors of the unseen realms across the cultures of the world have been misrepresented simply because of translation using inadequate words. And mistranslation is inevitable since English does not have the words to do justice to those other realities. The only honest solution then is to use the terms of the original language and culture, along with abundant explanations that are usually too meticulously scholarly for anyone beyond academia to understand.
Add to our conditioning the discreet but powerful effect of the modern Latin script used in western languages, where we have capital letters. Many other written languages do not have them – including ancient and ‘sacred’ languages. How great then is the subconscious, totally naturalized, visual impact of the word with a capital G, the prerogative of the monotheistic ‘god’? Is there not an automatic ‘spiritual downgrading’ of any other ‘gods’ of other cultures, even when approached with inter-cultural respect? When writing about ‘gods’ of other cultures, even the non-religious among us have awkward choices to make about lower or upper case.
Westerners’ spiritual hunger in modernity has propelled many into encounters with non-Christian cultures. But the internalized subconscious sense of what ‘god’ is supposed to be makes it tremendously difficult to overcome a barrier that is more than cognitive - it is for many a barrier at heart-soul level. For others, it can be liberating to realize that other peoples may have no ‘religion’ or ‘god’ as such, yet are nevertheless very well anchored to something ‘spirit-full’, with totally different words, or even without words.
The ‘god-word’ is also a problem, quite unacknowledged, for the sane reactivation of the Feminine needed to rebalance our cultures. When the best word available, and enthusiastically embraced by proponents of the Feminine, is the word ‘goddess’, the result is a double dose of error. ‘Goddess’ as the female version and derivative of ‘god’ does not convey the deeper charge of the Feminine as Principle, and it carries the same burden of error as the masculine word ‘god’.
It is a problem that the implicit and automatic understanding of the ‘god’ realm as being transcendent, immaterial, eternal and immortal, not only defines its complementary partner, the human realm, as the opposite - material, mortal and finite - but also omits intrinsically human attributes of soul and spirit that exist independent of the ‘god’ realm. It can be noted in passing that the ‘mortal finite human’ concept feeds the stubbornly materialistic perception of life-as-a-problem-to-be-solved, by ‘god’ and now by science. For any true life-loving human, this is incorrect.
If reductive concepts of humanity are incorrect, then the opposite lofty concept of ‘god’ can also be less than correct. Serious studies, as we shall soon see, document how religious dogma about the transcendence, immortality, eternity and immateriality of ‘god’ are flawed. The Bible - the most abundantly sold book in the world, and the least read - portrays the allegedly benevolent ‘god’ as an explicitly jealous and violent figure. The Elohim category to whom Yahweh belongs are long-lived but not immortal. But the implicit lofty god-concept remains intact in the collective subconscious since scholarly and theological works that openly question the dogma are not read by the general public.
We must credit our two lowly Bengali chai-sippers, well aware of the ‘spiritual’ incongruity of money become more ‘divine’ than Allah, for their sense of reality - they knew how to recognize a ‘god’ when they saw one, unlike us educated, rational, secular modern people. We are also unaware that the money ‘god’ simply slipped into the earlier religious formatting that is operational in all of us, including the non-religious. ‘Religion’, an incredibly efficient device of collective mind-control, has morphed into fields ostensibly far removed from the ‘religious’ but its essence remains the same. And its core motif of Krivda has acquired ever greater skills and power in the art of ‘crooked-truth’. Instilled in the collective subconscious over millennia, it needs to be clearly seen for its un-natural power to distort what humans knew to be Reality, into something for which normal language has no words.
It follows from these preliminary considerations that our exploration should start with some word-digging. It is good to remind ourselves that the root of ‘etymology’ is Greek etymos, meaning ‘true sense, sense of a truth’, in other words a tool for sniffing out words that have gone ‘crooked’.
What’s in a (god-)name?
It does not take an expert etymologist to discover that the origin of the word ‘god’ itself is shrouded in mystery, to the point that such a weighty word hardly has an etymology at all.
Another element of mystery is that, etymology aside, the Hebrew Old Testament does not talk about ‘god’ - this will be examined more in detail a little later.
Suggested etymologies for English ‘god’ are scarce, and very hypothetical by their authors’ own admission. As an English word it originates late, coming from the old German gott of various tribes converted to Christianity. There seems to be no relation of ‘god’ to god-names of pre-Christian pagan cultures. ‘God’ stands apart from the equivalent words stemming from the Latin deus for which etymology does provide solid information. What elusive etymology there is for the Germanic ‘gott->god’ does not align with ‘god’ equivalents either in most other languages of Christendom, or in other major Indo-European languages.
We find another anomalous case of missing etymology for the Russian bog.
Just these preliminary observations are enough to sow a seed of...

Erscheint lt. Verlag 10.10.2021
Sprache englisch
Themenwelt Sachbuch/Ratgeber Gesundheit / Leben / Psychologie Esoterik / Spiritualität
ISBN-10 1-6678-0409-X / 166780409X
ISBN-13 978-1-6678-0409-5 / 9781667804095
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