Lucifer And The Cult Of Freedom

"In all corners of the earth the words Liberty, Equality, Fraternity brought to our ranks, thanks to our blind agents, whole legions who bore our banners with enthusiasm. And all the time these words were canker-worms at work boring into the well-being of the goyim, putting an end everywhere to peace, quiet, solidarity and destroying all the foundations of the goy States.

As you will see later this helped us to our triumph; it gave us the possibility, among other things, of getting into our hands the master card - the destruction of the privileges, or in other words of the very existence of the Aristocracy of the goyim, that class which was the only defense peoples and countries had against us. On the ruins of the natural and genealogical Aristocracy of the goyim we have set up the Aristocracy of our educated class headed by the Aristocracy of money."

Protocols of Zion on Liberty

"Freedom" and "Liberty", both terms originally devised by the Illuminati, are sham slogans, that have been used time and again to rally the masses of the Western world against some contrived foe. "Freedom" is a relative term. By itself it does not have any meaning. Human relationships, whether they be between one individual and another, or between the state and the individual, are defined by limitations. Man may be entitled to certain freedoms, but these must have defined limits, so that he can be prevented from encroaching on others, and others against he. Therefore, man cannot be "free".

Ultimately, the principles of "freedom" and "liberty" are rooted in the occult. "Liberty", along with "equality", and "fraternity", were concepts originally promulgated by the Freemasons. In turn, the dogma of the Freemasons is derived from the Gnostic tradition. Gnosticism is a heresy of Christianity that belonged to the first centuries AD. It derived its influence from the Jewish Kabbalah, and reversed the interpretation of the Bible.

Therefore, God became the evil one, while the devil was he who sought to "liberate" man by teaching him the forbidden knowledge, or magic. According to Gnostics then, all the laws proclaimed by the creator God of the Bible were to suppress man. Instead, he believed, man would only become free by indulging in as many vices as he could. Therefore, proponents of "liberty" offer an alternative principle to counter what they regard as the repression meted out by religion. They claim that we ought to be allowed to do as we please, as long as we do not harm anybody else. This is the same principle as that touted by modern-day witches, or Wiccans, as stated by the godfather of modern Satanism, Aleister Crowley: "Do what thou wilt shall be the whole of the Law".

Therefore, the delusion Satanists are offering is that the laws of the monotheistic faiths are somehow repressive. And so, Satanism reverses that which is taught by them, and suggests that we ought to be allowed to indulge in what we please, as long as we do not harm anybody else. What they fail to recognize, however, is that the commandments of the monotheistic faiths are not to restrict indulgence, but also to prevent the harming of others, and therefore, forbid adultery, murder, theft, deception, exploitation and so on. And yet, indecency and vulgarity is praised as courage against prudishness. The female body is exploited everywhere to market products. Though, religion did not teach us to be "ashamed" of our bodies, but to "have shame" . Nevertheless, through the influence of Satanism, Hollywood is promoting exhibitionism as "body consciousness".

To the Freemasons of the Enlightenment, who had been indoctrinated by the Illuminati, the use of "reason" supposedly helped man recognize that ultimately there is no God, that the Bible was a book of superstitions, and therefore, that he ought to seek "liberty" from the Catholic Church, which he came to regard to as "despotism". Using the "philosophes" of the period as their mouthpiece, the Illuminati deceived the masses into believing that man no longer needed religion, but could discover laws by himself, through the use of "reason". In this way, the first attempts to devise such laws were known as "inalienable rights", first conceived and discussed in the meetings of the Illuminati, and which were designed to supplant the commandments of the Bible. And so, the great political successes of the secret societies, the American and French Revolutions, toppled Christianity, and in its place erected secular systems, under the pretense of eliminating state persecution of religion. Among the fifty-six American rebels who signed the Declaration of Independence, only six were not members of the Masonic Order. It was they who enshrined the Lucifarian principle of "liberty", and ultimately replaced revelation with rights they regarded to be "self-evident". What they had done, however, was subject themselves to the arbitrary regulations that their new bourgeois occult overlords formulated, which we now call "rights", but in reality is a political and economic system set to advantage their class over the rest.

Religion does not forbid pleasure. Rather, it merely requires that it be tempered by a sense of greater responsibility towards one's fellow human beings. The broader reality, however, is that Western citizens are accomplices in the exploitation of the rest of humanity. They have been duped by the propaganda that, because nature is evolving, the rest of the world is merely behind a stage of evolution. This, of course, is to disguise the fact that the World Bank and the IMF, following the dictates of the financial and banking elite, are deliberately impoverishing the rest of the world, to secure both cheap labor and natural resources.

As a result, two-thirds of the world now live at subsistence. In order to suppress the inevitable dissent that will arise from subject populations to their economic enslavement, the Western powers, through the Black Ops of the CIA, have installed brutal dictatorships. These are then compared to our relative prosperity, as proof of our institutions' and leaders' ability to provide us our cherished "freedoms."
 

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RABBINISM

Unwitting Disciples of Zoroaster: The Influence of Zoroastrianism on Rabbanism in the Talmud and Midrash

From 226 to 379, the Persian kings gathered and systematized the works of Zoroaster. The result was twenty-one great volumes - against the twenty-one words of the most holy Persian prayer, the Ahuravarrya. Known as Nusk, it is the Talmud of the Zoroastrians (speaking anachronistically).

Due to the hostilities between the Persians and the Arabs in the latter half of the eighth century, the books of the Nusk were singled out for destruction. What now remains to the remnants of Zoroastrianism are five volumes:

(1) Yasna - the book of sacrifices, which contains seventy-two chapters among them the Gatha passages (the oldest and most hallowed writings of the Zend-Avesta)
 

(2) Vendidad - twenty-two chapters on the laws regulating evil spirits.
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(3) Yasht -an elaborate, detailed account of the Persian deities.
 

(4) The Vispered - twenty-four chapters (a supplement to Yasna).
 

(5) Khorda - an abridged edition of the laws in the Zend-Avesta.

The Talmud was greatly influenced by Persian culture. It derives, in fact, much of its content directly from the Zend-Avesta, as will be detailed in brief below. One finds in the Talmud not only Persian superstition and legend, but many legal decisions handed down in accordance with Persian code. Not to mention the customs and usages of Persian life. Even the forms and expressions of the literary Pahlavi entered into the Talmud in no small way. The Persian influence on the Talmud is so great that, at times, it is difficult to separate what is Jewish from what is Persian in it.

A system of nomenclature for angels in Jewish lore, prior to Persian influence, did not exist. We find for example, angels being named for the first time in the book of Daniel (a book compiled during the Persian exile). The naming of angels was important in the Persian religion, and the Talmud itself relates that: “Shemot HaMal’akhim ‘Alu Lahem MiBavel” - “The names of the Angels arose from Babylon”. Those familiar with Rabbanite theology will note how it is replete with the mention of good and bad angels (just think of the Rabbanite Shalom ‘Aleikhem song for Shabbat night).

In Persian teaching, there were two gods, a good god, Ahura Mazda, and an evil god, Ahriman. The Talmud, in fact, went to the extent of borrowing the names of many of the deities and angels in the Persian pantheon, such as: Mithra (called Metatron in the Talmud), Hadar (called Hadarni’el in the Talmud), Dahriman, Tir, Serosh(1) , Aesmadiv [“spirit of anger” in Persian] (called Ashmedai in the Talmud), Angra/Agra (called Agrat in the Talmud),and many more...

DEMONS


As with angels, so did the Amora’im [the Rabbis quoted in the Talmud]of Babylon and the writers of the Christian scriptures draw freely from the Zend-Avesta’s troves of superstitions about demons and imps. Let’s start with a look at Ahriman. From the Talmud, we learn that the angel, Ahriman is identified with Satan (Masekhet Bava Batra 16). Masekhet Sanhedrin 29, and the Vendidad II, 384 refer to Ahriman as the Serpent of Hell.

Ahriman’s myriads of helpers are referred to as divs, what we now call devils. Vendidad I, 21 notes that these divs are more numerous than the dust of the earth (as does Talmud Masekhet Berakhot 6, Midrash Tehillim 17, Tanhuma, etc.,). The following passages from the Talmud and Midrash regarding demons (divs) were derived or directly copied from Vendidad II:

Masekhet Sanhedrin 25 notes that devs are particularly active in graveyards. Masekhet Gitin 68 and Midrash Qohelet state that divs are male and female. Masekhet Berakhot 61 and Masekhet Hulin 105 state that demons can assume the shape of human beings, or flys.  Masekhet Hagigah 16 contends that demons, like human beings, can reproduce. Masekhet Gitin 68 calls Ashemdai (Aesmadiv in Persian) the greatest of the divs. One of the fundamental teachings of Persian religious conduct is the avoidance of unclean hands (Masekhet Shabbat 109). It was believed that Sabetkh, a div, rests upon such hands: The Qissur Shulhan Arukh 2.1 quoting Yosef Caro’s Beit Yosef states, “when a man is asleep, the holy soul departs from his body, and an unclean spirit descends upon him. When rising from sleep, the unclean spirit departs from his body except for his fingers, and does not depart until one spills water upon them three times alternately. One is not allowed to walk four cubits (six feet) without having one's hands washed, except in cases of extreme necessity.”

Masekhet Megillah 3 states that during the period of night, no one must offer or receive the hand of another (for fear of an evil spirit). Masekhet Shevu‘ot 15 and Masekhet Berakhot 4 contain the Persian prayer to repel the unseen forces of evil.

The driving off of evil spirits by adjuration was an integral part of the Persian religion. Whole systems of conjuration were devised by them; and many were the invocations with which some of them commanded the devils. All of these spells and “prayers” can be found in the Talmud. A few examples will serve to illustrate:
Vendidad II, 223 and Masekhet Qiddushin 81 state that the chief thing to utter when exorcising a demon was, “I expel you from me.”
If one has been bitten by a mad dog, a spell must be intoned in order to eject the hurtful spirit. [This very incantation, from Vendidad I.30, as well as the spell to ward against forgetfulness and the spell to insure that the sheep of the slaughterhouse may be fat have been written in the Talmud]

The Persian beliefs in cameos, amulets, and talismans were also absorbed into the Talmud, along with the reading of sacred writings to restore health. In general, Zoroastrian influence is directly responsible for the presence of demons and devils in the Midrash and Talmud.

 

OTHER ELEMENTS
 

To attempt to detail every point where the Talmud draws upon the Zend-Avesta would take a book. The following section will detail some of the more prominent concepts:
 

The matter of benedictions, or the saying of grace over something that is eaten is of Persian origin (Vendidad II.112)

The entire marriage ritual, with its special blessings, ceremony and rites is fully delimitated in the Zend-Avesta (II.157, 158, III.228)

Vendidad II.130 and Midrash Tehillim both contend that the righteous who dwell in Paradise are as luminous as the stars.

Vendidad 18, 166 and Masekhet Sanhedrin 17 state that the art of magic does not come from the Evil Power, and all wise men (in the case of the Talmud the men of the Sanhedrin can practice it).

Both the Zend-Avesta (according to the Persians) and Torah (according to the Talmud) are able to repel demonic influences, merely by their recitation (c.f., Seder Eliyhau, Zuta 82, Masekhet Megillah 31, and Masekhet Ta‘anit 27).

The passage in the Zend-Avesta where Ahura Mazda speaks to Zoroaster of the life of virtue that follows death has been copied directly into the Talmud (Masekhet Avot 86).

The disciples of Zoroaster are assured of a heavenly existence, so the Talmud says of the nation of Israel (Masekhet ‘Eruvin 10).

God is with him who studies and mediates in the night (Vendidad 18, Masekhet ‘Avodah Zarah 3, Masekhet Berakhot 30).

The Persians believed that life is but a passing, unimportant state of existence, only after death does one truly begin to live, so Midrash Qohelet Rabba. Zoroastrians were loath to convert others to their faith, so too is found in the Talmud a discouragement to prosetylization (Masekhet Qiddushin 70).

Though the Zend-Avesta was unknown before the coming of Zoroaster, the righteous who had lived before him were aware of it, and followed the precepts it contained. The Talmud, in this vein, contends that the Patriarchs perfectly observed the Torah even though it had not yet been given (Masekhet Yoma 28).


Truly, all of the enjoinments concerning demons and spirits detailed in the Vendidad may be found in the Talmud. It is as if the authors of the Talmud sat down and copied the Vendidad into the Talmud. Many of the laws of Yasna: sacrificial arrangement, rendering of divine service, and regulations of cleanliness form the major portion of Talmudic law in these matters. The list goes on and on, to the extent that one begins to wonder if Rabbanites - and, for that matter, Christians - are unwitting disciples of Zoroaster.

 

ROMANISM & SATANISM

The Christian mythologists, calling themselves the Christian Church, have erected their fable, which for absurdity and extravagance is not exceeded by anything that is to be found in the mythology of the ancients.

The ancient mythologists tell us that the race of Giants made war against Jupiter, and that one of them threw a hundred rocks against him at one throw; that Jupiter defeated him with thunder, and confined him afterwards under Mount Etna; and that every time the Giant turns himself, Mount Etna belches fire. It is here easy to see that the circumstance of the mountain, that of its being a volcano, suggested the idea of the fable; and that the fable is made to fit and wind itself up with that circumstance.

The Christian mythologists tell that their Satan made war against the Almighty, who defeated him, and confined him afterwards, not under a mountain, but in a pit. It is here easy to see that the first fable suggested the idea of the second; for the fable of Jupiter and the Giants was told many hundred years before that of Satan.

Thus far the ancient and the Christian mythologists differ very little from each other. But the latter have contrived to carry the matter much farther. They have contrived to connect the fabulous part of the story of Jesus with the fable originating from Mount Etna; and, in order to make all the parts of the story tie together, they have taken to their aid the traditions of the Jews; for the Christian mythology is made up partly from the ancient mythology, and partly from the Jewish traditions.

The Christian mythologists, after having confined Satan in a pit, were obliged to let him out again to bring on the sequel of the fable. He is then introduced into the Garden of Eden in the shape of a snake, or a serpent, and in that shape he enters into familiar conversation with Eve, who is no ways surprised to hear a snake talk; and the issue of this tete-a-tate is, that he persuades her to eat the fruit, and the eating of it damns all mankind.

After giving Satan this triumph over the whole creation, one would have supposed that the church mythologists would have been kind enough to send him back again to the pit, or, if they had not done this, that they would have put a mountain upon him, (for they say that faith can remove a mountain) or have put him under a mountain, as the former mythologists had done, to prevent his getting again among the women, and doing more mischief. But instead of this, they leave him at large, without even obliging him to give his parole. The secret of which is, that they could not do without him; and after being at the trouble of making him, they bribed him to stay. They promised him ALL the Jews, ALL the Muslims by anticipation, nine-tenths of the world beside, and Muhammad into the bargain. After this, who can doubt the bountifulness of the Roman Christian Mythology?

Having thus made an insurrection and a battle in heaven, in which none of the combatants could be either killed or wounded—put Satan into the pit—let him out again—given him a triumph over the whole creation—damned all mankind by the eating of  fruit, there Roman Christian mythologists bring the two ends of their fable together. They represent this virtuous and amiable man, Jesus, to be at once both God and man, and also the Son of God, celestially begotten, on purpose to be sacrificed, because they say that Eve in her longing had eaten a piece of fruit.

Putting aside everything that might excite laughter by its absurdity, or detestation by its profaneness, and confining ourselves merely to an examination of the parts, it is impossible to conceive a story more derogatory to the Supreme Being, more inconsistent with their wisdom, more contradictory to their power, than this story is.

In order to make for it a foundation to rise upon, the inventors were under the necessity of giving to the being whom they call Satan a power equally as great, if not greater, than they attribute to the Supreme Being (Dualism). They have not only given him the power of liberating himself from the pit, after what they call his fall, but they have made that power increase afterwards to infinity. Before this fall they represent him only as an angel of limited existence, as they represent the rest. After his fall, he becomes, by their account, omnipresent. He exists everywhere, and at the same time. He occupies the whole immensity of space.

Not content with this deification of Satan, they represent him as defeating by stratagem, in the shape of an animal of the creation, all the power and wisdom of the Supreme Being. They represent him as having compelled the Supreme Being to the direct necessity either of surrendering the whole of the creation to the government and sovereignty of this Satan, or of capitulating for its redemption by coming down upon earth, and exhibiting himself upon a cross in the shape of a man.

Had the inventors of this story told it the contrary way, that is, had they represented the Supreme Being as compelling Satan to exhibit himself on a cross in the shape of a snake, as a punishment for his new transgression, the story would have been less absurd, less contradictory. But, instead of this they make the transgressor triumph, and the Supreme Being fall.

That many good men have believed this strange fable, and lived very good lives under that belief (for credulity is not a crime) is what I have no doubt of. In the first place, they were educated to believe it, and they would have believed anything else in the same manner. There are also many who have been so enthusiastically enraptured by what they conceived to be the infinite love of the Supreme Being to man, in making a sacrifice of himself, that the vehemence of the idea has forbidden and deterred them from examining into the absurdity and profaneness of the story. The more unnatural anything is, the more is it capable of becoming the object of dismal admiration.

But if objects for gratitude and admiration are our desire, do they not present themselves every hour to our eyes? Do we not see a fair creation prepared to receive us the instant we are born—a world furnished to our hands, that cost us nothing? Is it we that light up the sun; that pour down the rain; and fill the earth with abundance? Whether we sleep or wake, the vast machinery of the universe still goes on. Are these things, and the blessings they indicate in future, nothing to, us? Can our gross feelings be excited by no other subjects than tragedy and suicide? Or is the gloomy pride of man become so intolerable, that nothing can flatter it but a sacrifice of the Creator?

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