occultism & opportunism 1

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@ 21th min – Frank) I think, a terrible sadness that everybody, and I mean everybody from the time of the Reformation and Resistance and Protestants right through to now, where the great sadness that's happened is to get bogged down in the mud where these discussions of absolute facts are described. But in a way that unfortunately ties one billion good people, honest people, you know, hard working people, to a group of parasites who want nothing more than stay in power and screw with us. And this terrible sadness is that our language has not allowed us to separate. So I think, we're just doing act as you did. Look, we need to take care here, because it doesn't help anybody, and it certainly is kind of counterproductive when we continue to use language like "the Roman Catholic Church". Because ... look: What do the Catholics think when you say "The Roman Catholic Church"? They think "Me". Of course, they think "You". So, we need to say "The Pope"! And that's what they do: They use one billion good people as human shield. I mean, it's unbelievable!
Greg) That's a good point!

Frank) Well, I just think it's time that we consider just as the Jesuits are intelligent men that are given, you know, their dreams to persuade a career, so in doing so work for an organization that's incredible evil. I think we need to take care and be clear and reliable. It's the Roman Cult we're talking about! It's the Venetian Satanic Cult we're talking about, when we're talking about () people. It's a Luciferian Cult we're talking about when we're talking about the Jesuit's worshipping. These are distinct groups with distinct theology that parasites at a handful of people. They're not the people you meet on a sunday or at a dinner. These are not the Catholics that you see who are good people. These are parasites.
Greg) And that's something that has to be differentiated, so that you don't turn off these people right in the beginning. Because I know, that it's difficult. Once you make that connection to the corrupt hierarchy of the Vatican, it automatically then hurts a person and they feel they're corrupt as well, and they're gonna defend themselves. In most times with false history, false doctrine, that needs to be explained, and that's why I wrote a story the other day called U.S. Roman Catholics and Christians don't know what they believe.

On the other hand, there are lawyers from Baden-Wuerttemberg who are laughing right in your face when saying: "learning from the Catholic Church means learning how to win." Like one of the most famous slogans of the communist party secretaries in East Germany, you know: "learning from the Soviet Union means learning how to win." That's what I meant with opportunistically slipping under the corporate, conspiratorial fold of the Papal Shepherds. So, I would state that you're absolutely right referring to all followers of the papacy who enjoy the beauty of catholicism and really believe wholeheartedly in its mysteries, but not referring to all those in whose eyes being in the church (or in the freemasonry, or in scientology, or in the mormon church etc.) is just good for business and the own career in some sort of holding an official, ministerial (bureaucratic) belief. There is no occultism at all involved here, "not a single bit", okay? How many papists, do you think, will simply be opportunistic chickens?

Asking myself, what Count Hoensbroech would comment to the Arctic Beacon on that subject, I found this:
Fourteen Years a Jesuit Chapter IX The Intervening Years – Lourdes and the Kulturkampf
"The most fateful event in ecclesiastical politics of the nineteenth century, which will doubtless continue during the twentieth to exercise a pernicious influence on creeds and religion, the "Struggle with Rome" (Kulturkampf) made the deepest impression on my mind and thoughts.
If anyone had sought to breathe new life into German Ultramontanism and fuse the German Catholics into a political party strong enough to withstand the onslaught of decades, he could have imagined no more effective procedure than the Kulturkampf as conducted under Bismarck's aegis.

Ignorance of the nature of the Catholic religion and Ultramontanism, and of the difference between the two, had induced this great man, in spite of his great intellect, to adopt measures which produced results the very opposite of those he desired to attain. Instead of weakening Ultramontanism and excluding it from the political and religious life of the new German Empire, he helped to increase the power of this worst foe of religion, and to fuse it more closely than before with the Catholic faith which it had so grievously abused.
For every one of the prohibitory laws struck not so much at Ultramontanism as at the Catholic religion, thus wounding most deeply the religious feelings of the Catholics, who thought, often correctly, that their most sacred doctrines were being attacked. The result was an opposition which sent the State "to Canossa" and created the Centre party.

I do not propose here to discuss the Kulturkampf from the aspect of Church politics. I have dealt sufficiently with this in two other books (Moderner Staat und römische Kirche, Rom und das Zentrum), and have shown how a right and necessary struggle with the Church should be conducted. In this place I am dealing with the particular conflict, and its religious effect on myself.
The effect then was to arouse to new life all the ultramontane tendencies that had become mine through inheritance and education.
I saw bishops sent to prison because they refused to accept their deposition from the State.** I saw priests persecuted and punished like criminals because they brought to the sick and dying the consolations of their religion, or buried the dead with the rites of the Church. I saw police officers and gendarmes force their way into churches and drag priests from the altar in their sacred vestments, because they were celebrating Mass. I saw that which in Catholic eyes is the most sacred of all things, the consecrated host, thrown roughly and violently out of the tabernacle by non-Catholic officials. Sights like these were calculated to inspire my religious heart with frantic devotion for a religion attacked with such amazing folly and brutality.

Nor was it long before the opportunity offered for giving outward expression to my devotion. Our house had become the hiding-place for persecuted priests, who, at dead of night, disguised as peasants, performed the religious offices prohibited by the police. I used to drive them across country by unfrequented roads, and often my swift ponies enabled them to escape from the pursuing gendarmes. For a long time the Suffragan Bishop of Posen, Dr. Janiszewski, who had suffered "deposition" and imprisonment,** was in hiding at our house. My brother and I used to attend him during his walks, to
protect him against possible dangers in the shape of police. Another "deposed" bishop,** Dr. Martin, of Paderborn, was interned in the fortress of Wesel, at no great distance from our home. He managed to send us word by the pastor of Guelders that he should escape on a certain night, and hoped for our assistance. My eldest brother and I set out by two different roads to meet him, and my brother, who found him, took him across the Dutch frontier.

At Cologne I myself was a witness of the arrest of Archbishop Melchers and heard the many-headed multitude sing as an accompaniment to the abominable conduct of the police, the beautiful hymn: "Wir sind im wahren Christentum, Herr Gott, dir glauben wir." ("We are within true Christianity, Lord it's thou, that we're believing in.")
A few days after I saw the Archbishop in his cell and read in the prison register, among thieves and rogues, the entry: "Melchers, Paul, Dr., basket-maker."
No wonder that a time that provided such experiences should have turned my mind again to spiritual instead of temporal things. The self-sacrifice of priests and bishops, which was ever before my eyes, was a constant admonition to me not to forget the sacrifice which I, too, owed to God."

Could this possibly be a little bit beneficial on the next opportunity for proper dinner conversation, Greg?
We have to be on our guard against illusions. Always.
Not politics as we know it until the world wide web came into existence, but the cultural grasp is, I think, the decisive power factor that we're dealing with. Let's not forget for a second, that we wouldn't have no chance at all to become aware of a Jesus (Santa) and Lucifer (Satan) simultaneously incorporating black brotherhood of highest trained priest agents with its hidden "holy" hegemony (over all kinds of more or less enlightened officers) on a global scale, at least not on a relevant level of public interest, not to mention public awareness.
Without Internet we were mentally and politically dependent as before on a bunch of leading figures as artists, priests, experts, politicians, celebrities, anchor persons and what not with their public debates defining opinion streams also further on. But we aren't! In principle, there is no longer need for (high-level, untouchably powerful) representatives when everyone can communicate with any other individual in the native environs as well as on the planet. In principle, as I said.
Can you imagine where we would be today without these transcontinental data highways?

Michael F. Scheuer CIA & CBS