1. Jews are not the creation of God, but the creation of Demiurge or Satan. They were created as Matrix jailers, preventing people from freeing themselves from the power and influence of the Demiurge.
2. The Old Testament is the plan of the Demiurge and his servants to establish a New World Order.
3. The New Testament was partially distorted by the servants of the Demiurge to hide the Great Truth that Jesus was not the Jewish Messiah, but the Aryan Superman and the avatar of the Aryan God Shiva
4. At the end of time, Jesus will come to Earth with a fleet of UFOs to incinerate the servants of the Demiurge with powerful laser rays. The fleet will be commanded by a faithful friend of Jesus — Adolf Hitler.
Big if true. Would be quite the anime plot twist that would blow the HECKARINOS out of so many people's minds.
Michael Williams
>1. Jews are not the creation of God, but the creation of Demiurge or Satan
Satan has no power to create. His only ability is to deceive.
Owen Butler
Someone's been reading either Serrano or Rahn
Tyler Perry
one extended arm on a swastika makes no sense also your bullshit is gay fuck jewish writings
Adrian Hall
The demiurge was benevolent when Plato came up with the concept in tameaus. He only became malicious later when the jews tried to push their Canaanites storm god down everyone’s throats.
According to the Timaeus, the universe was created by a transcendent god called the Demiurge, or craftsman. (In a sense, Plato was a monotheist.) He gave the universe a body (soma) in the shape of a sphere — the most perfect and uniform shape — by crafting it out of four elements (stoicheia): Fire, Air, Water, and Earth. The visible and tangible body of the universe was made possible by bonding these elements together in the correct proportions. (Timaeus 31–33).
The Demiurge also created a World Soul to provide motion for the universe. The World Soul was created from three parts — Sameness, Difference, and Existence — bound together in exact proportions. Two strips taken from the fabric of the World Soul were formed into rings that criss-crossed each other in the shape of X, the Greek letter chi (Timaeus 36), which according to most scholars describes the planes of the equator and the Zodiac (cf. Cornford, p. 73).
Isaiah Perez
Go back to plebbit rabbi Christ is king
Jaxson Lewis
Within these rings the Demiurge created seven planetary rings or spheres, whose distance from Earth depended on their apparent speed of movement. The Moon was the closest, followed by the Sun, Venus, Mercury,1 Mars, Jupiter, and Saturn. These planets became the heavenly gods, who were subservient to the Demiurge. By creating the planets, the Demiurge also created Time itself, since the planets (particularly the sun and moon) controlled the days, months, and seasons (Timaeus 38–39). The traditional anthropomorphic gods of Greek mythology, Plato supposed, were created by the planetary gods — whose existence was more certain, since they could actually be seen.2
Julian Lewis
The Demiurge also created the souls of humans — one for each star in the sky — out of the same ingredients used for the World Soul. These souls are implanted in bodies “according to the dictates of Necessity (Ananke)3”, and if a person lives a righteous life by mastering the passions (pathemata) inflicted on him, his soul journeys back to its consort star upon death.4 Because the Demiurge could only create perfect, immortal things, the bodies of human mortals had to be made by the planetary divinities, who were also tasked with governing and guiding mankind. The mortal body, then, is fashioned by the gods who borrow from the elements to do so. This loan must be repaid when the person dies (Timaeus 42). Here, we see the origins of the idea that people could look forward to an afterlife in heaven — an idea that would displace the older view of an afterlife in the netherworld.
Isaiah Baker
Like the God of the priestly creation account in Genesis 1, Plato’s Demiurge was a benevolent being who had made the cosmos good by endowing it with a soul and reason. Thus, the whole cosmos operated according to the Demiurge’s foresight — called Pronoia, or Providence. The only allowance for evil was that human souls were implanted in bodies that had to overcome various earthly influences in order to live righteously.
Carter Gutierrez
(((Christianity))) kys >Russian Kys
Benjamin Torres
Aristotle (c. 384–322 BCE) promoted the Platonic model, but had some different ideas about purity and corruption. In his treatise On the Heavens, he taught that the heavens from the moon to the outermost spheres were perfect and unchanging realms composed of ether rather than the four earthly elements. Below the moon, however, “imperfection, impurity, and disorder reigned” (Wright, p. 102). Plutarch, a Platonist contemporary of the apostle Paul, contrasted the unchanging celestial spheres to the earth, where everything was subject to generation and destruction, birth and death, due to the discordant elements. In particular, the elements were responsible for earthquakes, droughts, storms, pestilence, and even lunar phases and eclipses (Isis and Osiris 373C-D). Philo of Alexandria, the influential first-century Jewish philosopher, also maintained that the sublunar sphere admitted generation and corruption because it was made from the four elements
Parker Jackson
Under both Platonic and Stoic cosmology, the cosmos was essentially good, and everything was directed by Providence, which was the cosmic energy and will of the creator under the Platonic model, and divinity itself — an eternal cycle of cause-and-effect — under the pantheistic Stoic model, which understood the cosmos itself to be the visible manifestation of God.5 (Hahm, p. 55 n. 45; Lewis, p. 88; Preus, p. 250) The Stoics under Zeno further described Fate (Heimarmene), which controlled the destinies of men, as an aspect of Providence that functioned as a “kinetic force”. To allow for the existence of evil, Zeno’s successor, Cleanthes, acknowledged that Fate could allow things that were not Providential. In Plato’s system, evil could exist because of the passions men were subjected to by Necessity. In either case, the stars and planets were gods who governed humans in accordance with Providence (Lewis, pp. 90–92).6
Oliver Lee
From the second century BCE to the second century CE, a new movement began to reconcile the teachings of Plato with other intellectual streams (Lewis, p. 109). Known today as Middle Platonism, this school grappled with the problem of evil among other matters. Apuleius (De Platone) and Pseudo-Plutarch (On Fate), two of the Middle Platonists whose works survive today, wrote that while Providence acted beneficently on humans, Fate was a more capricious mechanism administered by the planetary gods and, to some extent, the daimones, whom we will discuss below. Random and unjust fortune, then, were attributed to Fate (Lewis p. 34) and the celestial beings that governed it. This correlated well to the rising popularity of astrology, which taught that a person’s character and destiny were determined by the positions of the planets and stars at their birth (Barton, pp. 96ff). This “scientific” astrology had been already spreading throughout the Greco-Roman world since the end of the 3rd century BCE (Flamant, p. 223).
Ayden Jackson
A related Middle Platonist trend was the rise of cosmic pessimism in the late first century. An important example can be found in the writings of the Numenius, who taught that human souls became infected with vices while descending through the planetary spheres to earth. These vices were associated with the planetary gods, and everything on earth was therefore corrupted by evil.
These new, widespread teachings had unavoidable religious implications for the common people. How could a person survive the corrupting influences of the elements, escape the fatalistic control of the stars and planets during life, and ensure a safe ascension to heaven after death?
Also reccomend Miguel Serrano Savitri Devi The Vedas The Eddas Oaera Linda montalk.net Julius Evola Grail myths Joseph Farrell
Leo Johnson
As Greek philosophers fleshed out the details of their cosmological models, the pre-classical notion of spiritual entities called demons was given new life.
The early Homeric literature already spoke of daimones, or demons, as a general term for divine spirits. The exact meaning of the term is fluid; as one scholar puts it, the Homeric poems “generally apply [the word daimon] in situations where one does not know which god one is dealing with, or…to denote a factor which is responsible for what is unexpected or not otherwise explicable.” (Algra, p. 75) Plato wrote about the daimonia in his Symposium. The great distance and contrast between the celestial spheres and the mortal realm according to Plato’s cosmology made it necessary for mediating beings to go between gods and mankind. Prayers and sacrifices made on earth would be conveyed by the daimonion to the gods
After Plato, the usual Platonic view was that daimones were intermediary or lower divinities. Many believed that they were spirits that inhabited the air, particularly its upper reaches near the moon (Brenk, pp. 2085-2089). Some Middle Platonists believed that the sublunary region was teeming with daimones who were responsible for administering Fate (Lewis, p. 112). According to Plutarch, influence from the demons and the stars gave each person a unique mix of passions (pathemata) that was responsible for the unevenness of human nature (On Tranquility of Mind 474). A major factor motivating the development of demonology was that “it made it made it possible to reconcile traditional polytheism with the increasingly pressing needs of monotheism, the ancient gods becoming daemons under the authority of a supreme god.”
Elijah Davis
While these developments were taking place in the Greek-speaking world, new ideas about the spiritual inhabitants of the cosmos were taking hold among Jews as well. Demons do not really figure into the Old Testament. Evil spirits exist in the literature, but the rare times they are mentioned, they are depicted as Yahweh’s servants (e.g. 1 Sam 16:14–23). Second Temple Jewish literature provided a new explanation for evil spirits. According to 1 Enoch and Jubilees, sexual congress between immortal Watchers and human women in primeval times had produced giants with immortal souls. When the giants were destroyed by the Flood, their souls remained on earth as evil spirits (Stuckenbruck, p. 102). The Greek of 1 Enoch refers to them as pneuma (spirits), not daimones (demons).
When the Jewish scriptures were translated into Greek, a number of Hebrew words were translated as daimon or daimonion. Most important is shedim, a term that refers to the gods of other nations. Perhaps due to the influence of these translation choices, “demon” functioned primarily as a negative term in Judaism, and daimones came to be seen as evil spirits.
In contrast to Greek philosophy, Jewish religion in the late Second Temple period also developed the idea that the evil spirits or daimones were led by a singular prince. In Jubilees, the leader of the evil spirits is named Mastema or Belial. Belial is also the leader of the enemies of God in the Testaments of the Twelve Patriarchs and in some of the Dead Sea Scrolls, where he is also called the Angel of Darkness. In the Testament of Solomon, it is Beelzebub who rules the demons. The influence of the dualistic Persian religion that taught of both a benevolent god and a supreme evil being is widely acknowledged in these developments.
Samuel Reed
I really don't like you.. I know that you haven't read Timaeus.. You were wrong to think that you were of authority.. Your anger toward me has brought you nothing but shame.. and those you sought to lead astray, will find me even sooner.. such is the risk, of an anonymous board.
In older sections of the Hebrew Bible, such as the Deuteronomistic History and the prophets, that portrayed God as communicating directly with prophets and priests, there was little need for intermediaries to convey God’s message. In later texts, however, God was more distant, and the role of the divine messenger — mal’ak in Hebrew — became important. When the Hebrew Scriptures were translated into Greek, these beings were described using the term angelos (angel), which was already in use in Greek religion. For example, Hermes is described as the angel of the gods in The Odyssey (5.29), and numerous inscriptions in Asia Minor honour divine angels alongside gods such as Zeus. Such references to angels are often thought to represent Hermes or Hekate, who were both messenger deities
Lincoln Phillips
According to Philo, the angels of Jewish scripture were the same beings that other philosophers called demons (Somn. 1.41), and they were needed as intermediate beings because mankind could not endure direct contact with God (Somn. 1.142–143; see Feldmeier, p. 558). Philo himself did not mind calling angels daimones. He said the air reaching from earth to the moon was full of them, equal in number to the stars. They were the words (logoi) and ministers of God to humanity (Brenk, p. 2099). Philo’s writings represent a novel and influential attempt to interpret Jewish religion into a Middle Platonic cosmological framework.
Austin Brooks
Angels became instrumental both in conveying God’s messages and carrying out his will in late texts such as Daniel, 1 Enoch, Tobit, Jubilees, and 2 Maccabees (“Angel II”, DDD, p. 51). Belief in a Great Angel who could mediate on behalf of Israel and oppose the forces of evil also emerged during this period. The archangel Michael acts as the mediator and saviour of the Jews in Daniel; in 3 Baruch, he is the only angel who can directly approach God as the heavenly high priest; and in the War Scroll from Qumran, he is the Prince of Light who fights on behalf of God. Testament of Levi 5.5–6 and Testament of Dan 6.1–3 both speak of an angel who serves as the sole mediator between Israel and God, interceding on Israel’s behalf. In the Prayer of Joseph, an angel named Jacob is the firstborn of God’s creation who serves as a mediator of some kind (the full text is not extant). Philo called this angelic mediator the Logos, God’s Firstborn and the Son of God (Confusion of Tongues 146–7 and De Agricultura 51) who served as high priest in the cosmic temple. Several other examples could be given.
Aaron Wright
>Schizoid Don't use words you don't know the meaning of, schizo.
