Following on from yesterday's blog, something stood out: if the Roman Catholic Church teaches that God is omnipresent and accessible to all, why then the need for the intercession of saints? This question led me to examine the deeper traditions and practices of the Church, and whether they align with the message of Christ as presented in the Bible.
The Catechism of the Catholic Church (CCC) teaches that God is intimately involved in the world, continuously sustaining and directing its course (CCC 300, CCC 326). This belief reflects the idea of God's providence, where He upholds and governs all things according to His divine will. However, Scripture offers a contrasting view when it comes to the present state of the world. According to John 12:31, Satan is described as the "ruler of this world," a title that points to his significant influence over worldly systems. Similarly, in 2 Corinthians 4:4, Satan is referred to as the "god of this age," responsible for blinding the minds of unbelievers and keeping them from seeing the light of the gospel.
Satan's influence is evident in the pervasive sin, corruption, and deception found in the world today. While God's ultimate plan and authority are undeniable, the Scriptures indicate that, for now, Satan holds sway over the spiritual and moral state of the world, shaping much of its present condition.
The "Universal" Church's emphasis on God's immanence—that God is present in every part of creation—can resemble pantheism, a belief system that holds that God and the universe are one and the same. In RCC doctrine, God is said to sustain and direct the world (I thought that was Satan)) which implies a profound and pervasive divine presence in all aspects of existence. If God is constantly present in and through creation, this notion echoes pantheism's view that divinity permeates everything, from nature to the very fabric of reality itself. The line between God's sustaining presence and pantheism's "God is everything" can become blurred in such a theological framework.
It can be argued that the Roman Catholic Church (RCC) is contradicting itself.
The idea that God is sustaining and directing the world raises another theological tension. If Satan is said to be "the god of this age," it seems contradictory for the Church to simultaneously assert that God’s sustaining presence is constantly at work within the world. This opens up the possibility of confusion between who holds power over the world—God or Satan—according to RCC teachings and Scripture.
By claiming that God’s presence permeates everything, the Church appears to undermine its own distinction between God’s transcendence and Satan’s temporary dominion over the fallen world. This raises questions about whether the Church is trying to balance conflicting doctrines, leading to a possible contradiction in its understanding of divine presence and influence.
Moreover, the RCC's teaching of God's transcendence aligns with Freemasonry's concept of the Great Architect of the Universe. Freemasonry envisions a God who is beyond the world but still responsible for its order and structure, a view that emphasizes divine transcendence.
In examining these parallels, one could argue that the Catholic Church's concept of a God who is both immanent and transcendent reflects elements of both pantheism and Freemasonry's deism. The Church’s insistence on God’s omnipresence within creation risks conflating God with creation itself, which is a core idea in pantheism. At the same time, the Church's portrayal of a transcendent God shares conceptual ground with Freemasonry’s notion of a distant, organizing deity. These overlaps suggest that the RCC’s theology might be seen as a subtle integration of both pantheistic and Masonic principles, even if it officially rejects such comparisons.
Which begs the question: If God is truly omnipresent and immanent, He is fully aware of all needs and prayers without the necessity for intermediaries. The RCC’s doctrine asserts that God is everywhere and knows everything, implying that He should be directly accessible to every believer. The practice of asking saints to intercede introduces a layer of mediation that seems redundant if God’s immanence means He is already present and attentive to all aspects of creation. This suggests a theological inconsistency where the necessity for intercession contradicts the belief in God’s direct presence and omniscience.
If God is indeed as immanent as RCC teachings suggest, then the intercession of saints might imply a form of divine multiplicity or an indirect acknowledgment of multiple divine influences. The idea of seeking intermediaries could imply a blurring of the line between God and the saints, suggesting a more pantheistic or polytheistic view than the RCC formally acknowledges. The veneration of saints and the belief in their intercessory power might lead to a perception of multiple divine agents acting on behalf of God. This could be seen as a form of functional polytheism, where saints serve quasi-divine roles within the Catholic framework.The apparent contradiction between the belief in God’s omnipresence and the practice of interceding through saints could be interpreted as a concealed endorsement of a more pantheistic or polytheistic understanding.
Could Saints be a façade concealing the influence of fallen angels and their offspring?
Satan, despite his significant power, is not omnipotent and lacks the ability to act independently on a universal scale. Unlike God, who is all-powerful and all-knowing, Satan requires intermediaries to execute his will and further his influence. His power, while formidable, is limited—hence his reliance on a legion of followers, both spiritual and human, to spread deception and carry out his plans. This need for legions of demons or human agents illustrates his inherent weakness in comparison to the true God.
In contrast, Christ, the true God, has no need for intermediaries to accomplish His will. Therefore, the only mediator between God and humanity is Christ, because Christ is, in fact, God Himself.
1 Timothy 2:5:
"For there is one God, and one mediator between God and men, the man Christ Jesus;"
Being omnipotent, omniscient, and omnipresent, God alone can act directly in creation without reliance on external forces. Christ's power transcends all, rendering intermediaries unnecessary in the execution of His divine plan. The fact that Satan must depend on a vast network of minions to maintain control highlights his limitations, while the omnipotence of Christ ensures that His authority remains absolute and unchallenged.
If saints are seen as necessary intermediaries, it challenges the idea of a purely immanent and personal God, suggesting a complex and potentially contradictory view of divine interaction.
What also caught my attention is the reference to Saint Francis of Assisi’s "Canticle of the Sun," where elements such as the sun, moon, and stars are revered. In this work, Saint Francis praises various aspects of nature as manifestations of God's glory. His admiration for these natural elements may imply that nature itself possesses divine qualities, which aligns with pantheistic perspectives that see the divine inherent in all aspects of creation.
Saint Hildegard of Bingen's writings frequently portray a universe profoundly infused with the divine presence. Her visions and observations of the natural world underscore a view in which creation and God are intricately interconnected. She presents nature not merely as a backdrop for divine action but as an active manifestation of divine order and intention. This perspective suggests that the natural world itself embodies the divine, reflecting a holistic understanding where every aspect of creation is seen as a direct expression of God’s will.
However, this portrayal of nature as inherently divine appears to conflict with the Roman Catholic Church’s broader teachings. While the RCC maintains that God is transcendent and distinct from His creation, Hildegard’s emphasis on nature as a reflection of divine order could be seen as aligning with a more pantheistic view. The Church teaches that God is omnipotent and separate from the world He created, yet Hildegard’s writings suggest that the natural world is not just a creation of God but is itself imbued with divine essence.
This apparent contradiction highlights a tension within RCC doctrine. On one hand, the Church asserts that God’s presence is immanent and sustaining, but it also insists on a clear distinction between the Creator and His creation. On the other hand, Saint Hildegard's work reflects a vision where the divine is not merely present but is woven into the very fabric of nature, blurring the lines between the creator and creation. This raises questions about the consistency of the Church's teachings and whether such mystical interpretations inadvertently align with pantheistic ideas, despite the official stance on the separation between God and His creation.
Saint John of the Cross's mystical poetry often employs natural imagery to articulate spiritual truths. This approach indicates that natural phenomena are not merely symbolic representations but are essential to grasping the divine presence. By intertwining the natural and the spiritual, his poetry suggests that understanding the divine involves recognizing the intrinsic connection between the physical world and spiritual reality. This perspective implies that the natural world plays a crucial role in the comprehension of divine mysteries, bridging the gap between material and spiritual realms.
Christian mysticism often employs vivid natural imagery to convey spiritual truths, as seen in the works of figures like Saint Hildegard of Bingen, Saint John of the Cross, and Saint Francis of Assisi. For example, Saint Francis’s Canticle of the Sun celebrates nature as a reflection of God's glory, suggesting that natural elements like the sun, moon, and stars are imbued with divine significance. Similarly, Saint Hildegard's writings present nature as a manifestation of divine order, and John of the Cross uses natural imagery to describe the soul's journey toward God.
However, this mysticism can present a tension with Scriptural teachings. Scripture asserts a clear distinction between God and His creation. For instance, Isaiah 40:18 emphasizes that God is incomparable and distinct from anything created, stating,
"To whom then will ye liken God? or what likeness will ye compare unto him?"
Why is the Queen of Heaven depicted with twelve stars around her head? This image resembles the ancient Egyptian goddess Isis, who was associated with the twelve signs of the zodiac and the moon.
Freemasonry often refers to a supreme being as the “Architect of the Universe,” a concept that emphasizes a divine principle underlying the cosmos. This term reflects a view of a universal, immanent force that governs and sustains creation. Freemasonry's use of architectural symbols and references to a universal architect can parallel certain Catholic views of God’s immanence and involvement in creation.
Jesuit theologians have explored complex theological concepts, sometimes engaging with ideas that intersect with Freemasonic symbolism. For example, Jesuit scholars have been known to delve into metaphysical discussions that touch upon divine immanence and the structure of the universe.
There are historical interactions between Catholicism and Freemasonry, including periods of tension and dialogue, suggest a nuanced relationship. Some Catholic thinkers may have engaged with or adapted Masonic ideas to fit within a broader theological framework.
“The Spiritual Exercises” by Ignatius of Loyola (1491–1556) a Spanish priest and founder of the Society of Jesus (Jesuits) emphasizes contemplation of God’s presence in all aspects of life, which might resonate with pantheism.
The RCC’s emphasis on God’s immanence, combined with practices such as reverence for nature and the role of saints, suggests potential pantheistic elements within Catholic theology. Historical and theological connections with Freemasonry, particularly the concept of the “Architect of the Universe,” further complicate this picture. While Catholic doctrine maintains a formal distinction between God and creation, the overlap in concepts and symbolism suggests a nuanced and potentially pantheistic dimension within Catholic thought. This argument highlights a complex interplay between divine immanence, nature worship, and Masonic influences, suggesting that Catholic theology might incorporate elements that resonate with pantheistic or deistic views.
The Catholic Church's practices and symbols may sometimes appear to parallel ancient mystery religions, particularly in their use of celestial and natural imagery. For instance, the veneration of the sun and other celestial bodies, while ostensibly Christian, can evoke comparisons to sun worship in historical mystery religions. The presence of the Vatican Observatory and the use of astronomical symbols might also be seen as reflecting an underlying fascination with celestial phenomena.
This parallel is accentuated by the notion that the Church, while publicly teaching Christian doctrine, might harbor a more esoteric or hidden understanding, similar to the secretive teachings of ancient mystery religions. These secret doctrines, which were often reserved for initiated members, suggest a dual layer of belief where public teachings are distinct from more esoteric practices.
I came across this Catholic tradition and couldn’t help but shake my head at the manipulation surrounding us!
+++Representing God and the Saints+++ THE ELEMENTS ASHES: In Catholic symbolism, ashes are the symbol of penitence. On Ash Wednesday, the first day of Lent, ashes placed on the forehead express the penitential nature of the season. The ashes are from the palms of the previous Palm Sunday. Ashes also represent the death of the human body and symbolize the shortness of earthly life and to remind the person receiving the ashes of whence he came, from the dust of the earth, and to which he will return when he is buried. CARBUNCLE: The deep blood-red of the carbuncle is significant of blood and suffering, hence the stone is considered to be symbolic of Christ's Passion and of Martyrdom. Five carbuncles are sometimes shown on the Cross to symbolize the five wounds received by Christ during the Crucifixion. CLOUDS: Clouds in the heavens are the natural veil of the blue sky, and are, therefore, used as the symbol of the unseen God. A hand emerging from a cloud is the most common symbol of Divine Omnipotence. CORAL: In pictures of the Christ Child it denotes protection against evil. Seldom used in art today. DARKNESS: Physical darkness is the symbol of spiritual darkness. The Devil is the Prince of Darkness. In his realm, all is dark; while in the realm of God, all is light. DAWN: Dawn is the symbol of the Blood of Christ. Through the shedding of His Blood, the darkness of sin was overcome, and the dawn of eternal salvation made the world light. It is with this meaning that, in paintings of the Resurrection, Christ sometimes appears clothed in the rose color of dawn. Dawn is also the symbol of the Advent of Christ. EARTH: The earth, which produces plants and trees and furnishes a habitation for man, is often used as a symbol for the Church, which feeds man with spiritual faith and offers him shelter. Thus, the earth, in which the Cross was planted, sometimes conveys this symbolic meaning. EAST: East, being the direction in which the sunrise appears, is symbolic of Christ, the Sun of the Universe. Traditionally churches have been erected in such wise that the main altar was set in the east direction. Tradition tells us that Christ's second coming will be from the East. It is significant that Russia, which is in easternmost Europe will be the font of conversion once it is actually consecrated to the Immaculate Heart of Mary. Moreover, the Magi followed the Eastern Star to find their Savior King in the holy manger. "Sing ye to God Who mounteth above the heaven of heavens, to the east." [Psalm 67:33-34]
FIRE AND FLAMES: Fire and flames are symbolic of both Martyrdom and religious fervor. Flames of fire are an attribute of St. Anthony of Padua, the patron Saint of protection against fire. St. Lawrence sometimes wears a burning tunic, in reference to his torture on a gridiron. Fire or flames may appear as attributes to signify the fervor of such Saints as St. Anthony Abbot, St. Vincent Ferrer and St. Agnes. Fire itself is sometimes personified as a monster vomiting flames; or by a salamander, which, according to an ancient legend, can live in fire without being burned. The salamander is almost never used anymore, although symbols in art based on fictional accounts often remain in use, not to perpetuate the myth itself, but because of what the symbol represents in spiritual terms. In paintings of Pentecost, flames on the heads of the Apostles signify the presence of the Holy Ghost. They also signify the torments of Hell. FOUNTAIN: The fountain is one of the attributes of the Virgin Mary, who is the 'fountain sealed up' [Canticles 4:12] and upon Psalm 35:10, which reads, 'For with thee is the fountain of life: in thy light shall we see light.' The fountain is also the attribute of St. Clement who miraculously found water in the desert for his followers. GARDEN: The enclosed garden is a symbol of the Immaculate Conception of the Virgin Mary. The symbol is borrowed from the Canticles 4:12, 'My sister, My spouse; is a garden enclosed, a garden enclosed, a flower sealed up.' GOLD: The precious metal, gold, is used as the symbol of pure light, the heavenly element in which God lives. It is also used as a symbol of worldly wealth and idolatry. This is based on the story of Aaron [Exodus 32], who, in the absence of Moses, fashioned a golden calf which was to be worshiped instead of the true God. HARBOR: The harbor, according to some authorities, is a symbol of eternal life, and the ships making for the harbor are likened to souls in search of Heaven. HONEY: The purity and sweetness of honey have made it a symbol of the work of God and the ministry of Christ. Paradise, the reward of the faithful in their labors for Christ, is known as 'the land of milk and honey.' IVORY: Ivory has two outstanding qualities: the whiteness of its color and the firmness of its texture. From these qualities come the symbols of purity and moral fortitude. Ivory, is, on occasion, a symbol of Christ, in reference to the incorruptibility of His Body in the tomb. Thus the origin of the custom of carving crucifixes from ivory. LIGHT: Light is symbolic of Christ, in reference to His words in John 8:12, 'Again therefore, Jesus spoke to them, saying: I am the Light of the world: he that followeth Me, walketh not in darkness, but shall have the light of life.' NORTH: North has always been considered as the region of cold and night. In the early centuries of the Church, the barbarians lived to the north. The reading of the Gospel from the north end of the altar symbolized the Church's desire to convert the barbarians to Christ. OIL: Oil is the symbol of the Grace of God. It is used in the Sacraments of Baptism, Confirmation, Ordination, and Extreme Unction. PEARL: The pearl, as the 'most precious jewel,' is used as a symbol of salvation, which is worth more than all the treasures of earth. 'The Kingdom of Heaven,' said Christ, according to Matthew 13:45, 'is like unto a merchant man, seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had, and bought it.' Elsewhere in Matthew the pearl represents the word of God: 'Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet . . .' [Matthew 7:6].
PITCH: Pitch, because of its color and clinging quality, is a symbol of evil. 'Black as pitch' is a familiar phrase used to denote a sinful state or condition. RAINBOW: The rainbow is a symbol of union and, because it appeared after the Flood, it is also the symbol of pardon and of the reconciliation given to the human race by God. In art, the rainbow is used as the Lord's throne, and in representations of the Last Judgment, Christ is often seated upon it. '. . . behold, a throne was set in Heaven, and one sat on the throne . . . and there was a rainbow round about the throne.' [Apoc. 4:2, 3]. RIVERS: According to ancient tradition, there were four sacred rivers: the Pison, the Gihon, the Tigris, and the Euphrates. These rivers were believed to be the four rivers of Paradise, flowing from a single rock, and as such were used as symbols of the four Gospels flowing from Christ. ROCKS: Rocks are a symbol of the Lord. This meaning is derived from the story of Moses, who smote the rock from which a : spring burst forth to refresh his people. Christ is often referred to as a rock from which flow the pure rivers of the Gospel. St. Peter, too, is referred to as the Rock, the cornerstone of the Church, because of Christ's statement: '. . .that thou art Peter, and upon this Rock I will build My Church . . .' [Matthew 16:18]. SALT: Salt is the symbol of strength and superiority. Christ, in the Sermon on the Mount, called His disciples 'the salt of the earth' [Matthew 5:13]. Since salt protects food from decay, it is sometimes used as a symbol of protection against evil and, in this context, is placed in the mouth of the child being Baptized. There is a blessing for salt which can be placed on a window sill or elsewhere to ward off evil. SILVER: Because of its whiteness and because it is a precious metal tested by fire, silver has become the symbol of purity and chastity . Silver also is symbolic of the eloquence of the evangelist. These concepts are based upon Psalm 11:7, which states: 'The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times.' SMOKE: Smoke has come to suggest vanity and all that is fleeting because it rises into the air only to disappear. Symbolically, it is a reminder of the shortness of this life and the futility of seeking earthly glory. The anger and wrath of God were ofttimes indicated by smoke. 'O God, why hast Thou cast us off for ever? Why doth Thine anger smoke against the sheep of Thy pasture?' [Psalm 73:1]. SOUTH: South, as one of the cardinal points, is the seat of light and warmth; it is therefore associated with the New Testament, especially the Epistles. STAR: The star, lighting the darkness of the heavens at night, is a symbol of Divine guidance or favour. The Star of the East, often seen in pictures of the Magi, was the star that guided the wise men to Bethlehem and stood in the sky over the manger where Christ was born. Twelve stars may symbolize the twelve tribes of Israel and the twelve Apostles. The Virgin of the Immaculate Conception and the Queen of Heaven is crowned with twelve stars [Apoc. 12:1]. One star is a symbol of the Virgin in her title 'Stella Maris,' Star of the Sea. A star on the forehead is one of the attributes given to St. Dominic, while a star on the breast is an attribute of St. Nicholas of Tolentino. STONES: Stones are symbols of firmness. They are used as an attribute of St. Stephen, who was stoned to death. St. Jerome is frequently portrayed at prayer beating his breast with a stone. SUN AND MOON: The sun is symbolic of Christ, this interpretation being based on the prophecy of Malachi 4:2: 'But unto you that fear myname shall the Sun of Justice arise and health in his wings.' The sun and moon are used as attributes of the Virgin Mary, referring to the 'woman clothed with the sun, and the moon under her feet' [Apoc. 12:1]. The sun and moon are often represented in scenes of the Crucifixion to indicate the sorrow of all creation at the death of Christ. St. Thomas Aquinas is sometimes depicted with a sun on his breast. WATER: Water is a symbol of cleansing and purifying. In this sense it is used in the Sacrament of Baptism, symbolizing the washing away of sin and the rising to newness of life. It also denotes innocence, as when Pilate publicly washed his hands, saying, 'I am innocent of the Blood of this just Man' [Matthew 27:24]. More rarely, water suggests trouble or tribulation: 'Save me, O God; for the waters are come even into my soul . . . I am come into the depth of the sea: and a tempest hath overwhelmed me.' [Psalm 68: 1, 2]. The water, mixed with wine, in the Eucharist has come to denote Christ's Humanity, the wine representing His Divinity. WELL: The well or fountain is the symbol of Baptism, of life and rebirth. The flowing fountain symbolizes the waters of eternal life. The sealed well or fountain is a symbol of the virginity of Mary. WEST: As one of the four cardinal points, the west signifies the seat of darkness and the abode of demons. To those sitting in the darkness, the rose window high up on the western side of the church was said to make the light of the Gospel visible. WINGS: Wings are the symbol of Divine mission. That is why the Angels, Archangels, Seraphim, and Cherubim are painted with wings. The emblems of the four evangelists, the lion of St. Mark, the ox of St. Luke, the man of St. Matthew, and the eagle of St. John, are all depicted as winged creatures. The moon in the image above is an actual photo I shot early in the morning as dawn was taking over, the very day I beagn work on this section. The threaded clouds background is an actual sky photo from our backyard the same week. The image of Our Lady is copyrighted by Catholic Tradition. HOME------------------SAINTS------------------PATRONS |
All I can say is:
"But in vain they do worship me, teaching for doctrines the commandments of men." Matthew 15:9
Mark 7:8:
"For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do."
Masonic Sun and Moon
I’m starting to grasp why John F. Kennedy and Abraham Lincoln were assassinated. Both wanted to abolish different types of slavery. When you consider that Freemasons are funding the Catholic Church, education systems, healthcare systems, and are involved in media and technology, it becomes clear how the banking elite are orchestrating an agenda for global control. The influence of these elites is pervasive, evident in the pagan symbols adorning their institutions, such as the United Nations, the World Health Organization, and Rockefeller Center. This reveals a world shaped not by the values of our faith, but by those pursuing their own secular and imperial ambitions.
John D. Rockefeller Jr. was known to be a member of the Freemasons and was actively involved in Masonic lodges.
David Rockefeller, another influential family member, was also associated with Masonic groups, although his involvement was less publicized.
J.P. Morgan Jr., was involved in Masonic activities.
The Medici family engaged with various esoteric and intellectual movements of alchemy and, and produced 3 popes.
Cosimo de' Medici: Cosimo was instrumental in supporting the translation and study of Hermetic texts.
Marsilio Ficino: A key figure in the Medici’s intellectual network, Ficino was a leading Neoplatonist.
Giovanni Pico della Mirandola: Pico was an important figure who sought to reconcile Kabbalah with Christian theology.
The financial influence of rich banking families, such as the Rothschilds, Rockefellers, Medicis and J.P. Morgans, has long been a topic of concern and scrutiny. Historical records show that these powerful financial entities have not only provided substantial loans to various institutions but also have been involved in significant global events, including the two World Wars. This involvement can be seen as part of a broader strategy to consolidate and exert control over global financial and political systems.
In the early 20th century, the Vatican received substantial loans from wealthy banking families. For instance, it is well-documented that banks such as J.P. Morgan provided financial support to the Vatican during critical periods leading up to and during World War I and World War II. These loans were not merely acts of philanthropy but strategic financial decisions that facilitated the Vatican's ability to influence and navigate the complex political landscape of the time.
On June 7, 1935, The New York Times published an article by Arnaldo Cortesi titled "Pope Pius XI Sends Blessing to King and Ruler Voices Thanks". The article reported on a significant financial transaction involving the Vatican. In this piece, it was highlighted that Pope Pius XI had sent a blessing to King Victor Emmanuel III of Italy and King Alfonso XIII of Spain. The article also mentioned that the Papacy had received a substantial financial contribution of $39,000,000 from these rulers.
The most notable example is the Papal Loan Scandal, wherein allegations surfaced about questionable financial dealings between the Vatican and international banks. These loans, which were given during a time of great geopolitical tension, have been cited as evidence of the banking families' efforts to embed themselves into the highest echelons of global power. The rationale behind such loans could be seen as a way to secure influence over religious institutions, which historically wield significant power and moral authority across various societies.
The provision of loans and financial support by wealthy banking families often comes with strings attached. Such financial dealings can lead to an accumulation of power that extends beyond mere economics. By influencing major institutions like the Vatican, these families can shape ideological, political, and social outcomes to align with their interests. This power dynamics enable them to push forward agendas that may not always align with the public interest but serve to consolidate their own influence and control.
The involvement of wealthy banking families in significant financial transactions with major institutions like the Vatican suggests a pattern of influence that extends far beyond simple economic transactions. It highlights a form of systemic corruption where financial power is used to exert control over critical societal and political institutions. This control can distort public policy, manipulate public opinion, and consolidate wealth and power within a small elite.
Such influence can undermine democratic processes and ethical governance, as decisions may be swayed by the interests of a few powerful families rather than reflecting the will and needs of the general population. The intersection of finance and politics, as evidenced by historical loans to the Vatican, underscores the need for greater transparency and accountability in both financial and religious institutions to prevent corruption and ensure that power is not unduly concentrated in the hands of a few.
These financial elites have amassed their wealth and power by leveraging and manipulating the resources of others, echoing the role of the money lenders of ancient times. Their influence extends beyond mere economics; they are instrumental in disseminating and controlling knowledge, particularly in the fields historically referred to as the seven sciences. Their corruption of these foundational disciplines has been a long-standing practice, distorting them to serve their own interests. This manipulation of knowledge and power has played a critical role in shaping and corrupting global systems, perpetuating a cycle of control and dominance that has persisted through history.
Things are not as they seem.
It’s become clear that the only way to break free from the influence of powerful financial entities is by understanding how they use money to manipulate and control society. These entities, which thrive on debt, continuously bombard people with advertisements that promise the next product or service will bring fulfillment or solve their problems. This relentless marketing drives individuals deeper into financial dependency, encouraging them to take on more credit and loans.
To effectively counteract this control, it’s crucial to redirect financial resources to initiatives that challenge their power. By investing in projects that promote transparency, financial literacy, and alternative perspectives, you can disrupt their manipulative strategies. Supporting efforts that educate the public and provide viable alternatives can help break the cycle of consumerism and debt dependency.
In essence, the most powerful tool to counter their influence is strategic financial investment in causes that diminish their control over public perception and reduce their hold on consumer behavior, and man made religious institutions.
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