Furthest Right

Separating God From the Abrahamic Faiths

They sit there wondering, but not enough. That is, they wonder why doing the same thing over and over for the past ten centuries has never achieved success but, since they have no other ideas, they double down and try it again. This applies to both the Left and the Right, but only the Left is gaining ground even as they fail.

You can be either Christian or anti-Semitic, but not both; the Christian religion is written about a true believer Jew and his quest to yeet the Pharisees/Sophists that have infested his faith, includes the five books (Pentateuch) shared with the Jewish holy texts, is about Jewish people with Jewish names in Israel.

There is no way to make Christianity not Jewish; there is no way to extract the Judaism from Christianity, nor to deny that for thousands of years Israel and the surrounding areas have been Semitic, i.e. Eurasian with a touch of Berber. Anyone in denial of these facts is insane, retarded, and working against us no matter how well they mean.

The Jews did not kill Jesus, contrary to what various MoronRight™ movements tell you. A group of Jews elected by meritocracy, the Pharisees, riled up the usual malcontents and called for the death of Christ. The Romans, trying to manage this foreign middle eastern population, assented.

From Jesus we can take his central idea which is that rules — as were favored by the rabbinical elite at the time — are no substitute for having the inner desire to not just do good but be good, meaning that one must arrange the mind in an orderly fashion and be both realistic and aspire to higher quality.

This parallels what we see in how Buddhism came out of Hinduism. A spiritual doctrine once thriving was drowning in rules and procedure; Siddhartha suggested that what was needed was inner clarity. Jesus said the same, as have spiritual leaders all the way up through Emerson.

Human societies fail because they transition from goals to rules and methods. This happens when they start treating themselves as a means to an end, rather than ends in themselves. Religion cannot stop this; it becomes corrupted by it, and people use religious texts as a means to rationalize what they want.

This tells us that the idea of religion somehow “saving” us from the decline is not what we need. It will not work. Instead, it will simply lull us into complacency while becoming an implement of the decline. Theocracy does not provide any more of an answer than totalitarianism does, and comes from the same root.

A sensible society does not micromanage. It sets forth goals and rewards those who achieve them while punishing those who counteract them. In this way, natural selection is preserved, and the society slowly and gradually nudges its members toward greater degrees of competence.

Totalitarianism and theocracy hope for a shortcut around this. Instead of rewarding the good and punishing the bad, like other egalitarian systems they accept everyone as bad and lay out a series of increasingly severe rules in order to force everyone to do the “right” thing.

Back in RealityLand, very few believe in a universal and absolute “right” thing. What is true varies with each culture because what a group considers “true” must be both (a) a heuristic for what is real and (b) an ideal toward which the group reaches.

In other words, we all exist in the same “objective” reality but have different coping strategies. Like metaphors, these tell us much about us as reality, and recognize that we need different things. People select a strategy that fits the degree to which they can comprehend the world.

For a society starting out, the strategy may be simple. The sun god loves us; do not kill the useful people; defecate far from the place of eating. This is your basic culture and religion built around the idea of there being a positive nature to the universe to which we can adapt our behaviors and thrive.

As society gets more complex, the rules multiply. This backfires because, as Jesus and Buddha noted, soon people worship the rules as an ideology, use this to manipulate others and exploit civilization, and ignore the goal of having reality-mind or a realistic outlook that emphasizes positive possibilities.

In a world of symbols, the things to which these symbols refer are often forgotten, and highly visible obedience to the symbols replaces the invisible, individual, and usually private pursuit of the referents. In many cases, this means that religions and ideologies replace their own goals and exclude them.

We used to refer to the “Judeo-Christian tradition,” meaning the shared heritage of Judaism and Christianity in the sense of a universal morality which was objective and absolute, applying to all. Scholars tend to refer to “the Abrahamic religions,” since Judaism, Christianity, Islam, and Zoroastrianism share this morality.

Universal morality of this nature kills civilizations. It renders them helpless against adversaries and soft criminals because after all, they are people too and bleed red just like the rest of us. Any future religion in the West will have to detach from this universal morality.

Luckily for us, every religion is a symbol and not the thing to which it refers. God remains no matter what words or images we use to describe Him, and may even be expressed as our ancestors saw as a pantheon of gods, each representing an amoral but consistent tendency of reality, like war, storms, and caprice.

As people of European descent flee organized religion, it makes sense not to throw the baby out with the bathwater. We can love holiness and goodness without universal morality, and we will have this impulse regardless of the religious tradition in which we express it.

It is possible to have God without having a specific religion, especially those of foreign origin which neuter us with universal morality. God is like the wind, gravity, or time: a force in which we live, which when we align with Him makes the world more sane, beautiful, and possible in which to prosper.

Before the Right embarks on more religious wars for one symbol or another, we should look to that which the symbols refer. We cannot be constrained by reams of Pharisaic rules or the arguments of sophists; we need to affirmatively make ourselves good and reach out toward God, and this remains independent of any holy book or symbol.

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