Read between the lines. These are the same.
On organized religion
Adherents of organized religions aren’t practicing a spirituality. They’re worshiping an institution.
Every single organized religion developed because practicing real spirituality, and genuinely connecting with Otherness, requires thankless and clandestine effort which the world cannot reward, because the world wouldn’t know about it to begin with. It’s much easier to establish a corporate organization and ask people to pander to the institution in lieu of making genuine effort to grow spiritually.
If you’re good enough at it, you’ll be able to convince enough people that you’re a spiritual authority, and they’ll pay you for your bullshit takes on texts you haven’t even begun to fathom the meaning of. If you get really good, they’ll listen to you, and do what you say! All to avoid “the fires of hell!”
But the results of that ignorance — that you’ll run a successful grift and take them all for a shitload of cash — will appear to outsiders like you’ve received “a miraculous blessing” and you can tell people all about how your “god” is rewarding you for your efforts. This reinforces the narrative that you’re an authority, and more people start listening to your bullshit takes on texts you haven’t even begun to fathom the meaning of. The feedback loop is born.
On the dispositional dynamics of revolutionary movements
The right-wing revolutionary movements are the subjective reactions of members of the status quo who feel their security and comfort are being threatened by an objective opposition. They cling to the status quo because, as the “in group,” they enjoy a degree of comfort; in the liberal west, this is often measured by negative liberty, and is worth defending at all costs, so any objective opposition to the ideology of the status quo is subjectively perceived as an existential threat to its benefactors, and will prompt a reaction.
The left-wing revolutionary movements are the same, but inverted. The revolutionary movement is an objective goal when enough of the population shares the subjective perception that they are oppressed. Their liberation is qualitatively measured as positive liberty, and the promise of any prospect to change one’s lot is usually believed to be worth fighting for.
In a sense, they both contribute to the other’s poor opinion of them.
The disposition of the revolution shifts with the dominant social values, perspectives, and social orientation of a population, and responds to shifts in the environment (natural, societal, etc.).