The Devil’s Skirt and Dirty Aztec Priests

The Devil’s Skirt and Dirty Aztec Priests

Upon discovering the Aztecs (Mexica) in 1519, Hernán Cortés and his army of hardened 553 Spanish conquistadors were both amazed at the beauty and cleanliness of the city. (1) But their amazement soon turned to horror when they witnessed the sight of filthy priests with blood soiled clothes and long twisting hair performing their daily rites which included human sacrifice.

These “Pagans” were said to have blood matted hair that stank of decaying flesh, yet Cortés viewed them as priests and moved on. (2)

This was what I call the organic scientific duality of magic in which I contend the Aztecs used the demonic fungi of the filaments of the underworld for secret intelligence and dark powers to parasitically conquer their foes and symbiotically govern their people into a Mesoamerican communist superpower ruled by the Deep State. (more…)

A Demiurge Democracy With Demagogues Ruling the Demography

A Demiurge Democracy With Demagogues Ruling the Demography

Plato’s Demiurge is a “world-forming God,” and the universe is “filled with mortal organisms” at the center or inner being of all life ie: the microcosm which acts upon everything else. It is interesting to mention that modern science is proving that Plato’s theory of a world forming god that acts like the Masonic Grand Architect of the Universe intelligently crafting everything out of primordial matter that is teeming with organisms filling the entire universe is, in fact, truer than we or probably Plato could have ever imagined.

These Platonic teachings later developed into the Neoplatonic concept of the Counterfeit Spirit of Gnosticism and then progressed into the Christian ideology of the Devil of this world and then made its way into the secret teaching of the Kaballah as Peels”, “Shells” or “Husks” (from singular: קְלִפָּה qlippah “Husk”) – the domain of evil or impure spirits. (more…)

The Demiurge: A Living Organism Intelligently Creating the World

The Demiurge: A Living Organism Intelligently Creating the World

Plato, writing in approximately 360 BC is the first philosopher to bring forth the concept known primarily in Gnosticism as the Demiurge which was derived from the “Platonic theory of creation out of primordial matter.” His theory was described in his most infamous book, Timeus which was based on his dialogue with his former Master, Socrates.

Plato’s theory of the Demiurge is the result of carrying on the Greek philosophical tradition of studying the As Without ie: nature of space and time to that of his master Socrates who shifted the focus of his students from studying the world and universe which they believed to be a living and breathing organism to the moral issues and the nature of man as it relates and how it is all interconnected with one another.

Plato’s cosmology had put forth a theory that the behavior of human beings could not be understood purely by their behavior and or in mechanistic terms but required a knowledge of the environment ie: the world and universe in which the self is intimately linked.

These concepts of the self later led to the ideas that humans are a microcosm of the great macrocosm and to the most infamous Gnostic axioms, “Know Thyself” and “As Above So Below, As Within, So Without.”

In Timaeus, Plato continues the dialogue as the character Timaeus with Socrates in which he refers to the Demiurge as a benevolent entity who “fashioned and shaped” the material world which remains imperfect. Plato’s cosmology of the “world-forming God” (Srjiuovpyos, demiurge) is the agent who takes the preexisting materials of chaos, arranges them intelligently according to the models of eternal forms, and produces all the physical things of the world, including human bodies formed or shaped out that which is not being, ie; space, “with regard to the Ideas.”

According to the Timaeus, humans live on earth at the center of the kosmos which he compares to one unique perfect cosmic organism, in whose image we have been created, and whose nature and destiny have been ordained by unseen forces from eternity. Plato’s Demiurge became the foundation of the natural philosophical concept called Organicism which views the universe and its parts as an organic living organism based on the Ancient Greek view that the world is orderly and alive.

Platos theories are a continuation of the teaching of previous Philosophers such as Pythagoras who said that the world as a living breathing being (Robinson, 1968) and claimed that “The whole air is full of souls which are called genii or heroes” which played such a prominent role in Greek creation stories for many centuries. The ancient mythos that I will attempt to prove in my next article on the Demiurge is now being validated by science to become part of our new organic reality based on Truth rather than theories.

It is interesting to note that Plato makes it clear that in attempting to explain the Demiurge and understand the “beginning,” Socrates and his friends specify that they do not expect to find the “truth,” but only a “likely story” (eikos mythos), which can be construed today as philosophical theories, worthy of scientific belief.

According to Plato’s “likely story,” the four physical elements of earth are water, air, and fire had existed before the creation of the world and the Demiurge created the world out of primordial material. The Demiurge creates an intelligent universe because intelligent life is better than mere life. It is alive and intelligent filled with mortal organisms that act as a microcosm of the great macrocosm.

Plato mentions the “primordial receptacle” which is defined as “empty of all forms” and it receives all things in a “wondrous” way, and its connection to the intelligible is “incomprehensible.” He describes the primordial receptacle as “not a substance” but merely an amorphous “stuff” that is not “tangible” and is “in no way perceptible to the senses.”

The meaning of primordia is an organ, structure, or tissue in the earliest stage of development from the Latin, neuter of primordius ‘original’, from primus ‘first’ + ordiri ‘begin’. A receptacle is defined as a container, device, etc., that receives or holds something.

This concept of a primordial receptacle had led me to what I believe is one of the best modern interpretations of the Demiurge that I have found and will scientifically expand upon in the future is from, Baruch Spinoza who was a Dutch philosopher of Portuguese Sephardi origin and considered a radical by his contemporaries. He had written, “Alles ist eins, und eins ist alles.”

He says, “The Demiurge is the space that holds the universe. He himself being one is the universe”

In researching the various interpretations from Plato, Neoplatonists, the Gnostics, early Judeo Christian writers, and Church Fathers, the main consensus is that he is the “God of Matter”, “Judge and sanctioned by God himself,” “Lord of the Material Realm and Flesh” and the Gospel of Phillip reveals to us that the bad angels of the Demiurge are known as the “domesticated ones” that are “wild and living apart,” and who are “submissive and obedient” in which Sophia uses them in “preparing for everything to come into being.” (Gospel of Philip 60:24-31)

To explain the Demiurge in the most simplest terms, we can say that he is an ancient philosophical concept that has been used since the time of Plato (Timaeus) to describe an organic entity, diety and even a God that was endowed by the Universe with a special type of the creative energy for intelligently fashioning, molding, maintaining, and even legislating what we know as you, me, and the world.

In Freemasonry, the Demiurge is known as the “Great Architect of the Universe or G.A.O.T.U.” and the Masonic motto “ORDO AB CHAO.”

To Plato, space was the “nothing ” out of which the world of phenomena based on ideas that take the shape of mathematical forms in which space is then molded into the world of Ideas. These ideas are now mathematical structures that provide the intermediate link from the phenomena of pure “forms” born from the world of Ideas.

The ancient Greek word idea was spelled “εἴδω or eídō” and was pronounced I-do. The verb oida (to know) comes from the root eido (to see). In Plato’s philosophy, he calls the more real world, the world of eidos (idea in English) which is the Matrix or material reality constructed by man through ‘Forms’ or ‘Ideas’. This is the Platonic Eidos or Idea which is the main premise behind  “The theory of Forms or theory of Ideas” to represent the most accurate reality.

The Greek words found in the New Testament that are often translated in English as “know” and “to see” are “eido, eida, eidos, oida, ida, ginosko, epiginosko, epistamai, gnosis and epignosis.” These words have the same semantic range and general meaning as the Greek words “ginosko and eido” are translated as, “to observe or to come to know through observation – to perceive and understand.”

This is why the word idea means, “to conceive anything in the mind; also a model, a copy to be imitated.”

To copy ideas of a philosophical model and expand upon its sacred instruction is the very reason that since the beginning of recorded time, the greatest philosophers, religionists, and scientists are almost always imitated and honored by those who have gone after them. A divine right of succession that makes the Son the Father just like Plato had done with the teachings of his spiritual forefathers being Pythagoras and Socrates.

As if we are all products of creation and from the world of ideas,  we are Sons molding one another from the First Father, and then if we supersede these spiritual teachings of our Forefathers as was their desire, we would become Fathers ourselves whose Philosophies develop or enhance religious tradition, doctrines, laws, and the foundation of all sciences from the beginning of recorded time. As if we are passing the baton of ideas to one another which are molds meant to be expanded upon and grow rather then remain the same or stagnate which is the first phase of decay/death.

By doing so, we break free of the Demiurge.

This phenomenon of ideas connected via space and time I intuitively experience almost every day in my research of these ancient concepts through the thread of time when I encounter the very same people such as Pythagoras, Plato, Gnostics, and Church Fathers stretching back thousands of years, over and over again. Then there is the current world of modernity where we use the 5G internet as a vehicle in space to connect with like-minded souls around the globe who seem to be operating in the same frequency in the air with this same philosophical research.

Hence, “You Will Know Them by Their Fruits.

This is why I believe Plato is honored by Christian Fathers as one of the premiere Gnostics and his teachings became part of Christian doctrine while other Gnostic concepts were analyzed and deemed to be inappropriate for the teachings of Gentiles. In speaking against the heresies of these ‘other Gnostics,’ Irenaeus had said that;

“Plato is proved to be more religious than these men, for he allowed that the same God was both just and good, having power over all things and Himself executing judgment, expressing himself thus, And God indeed, as He is also the ancient Word, possessing the beginning, the end, and the mean of all existing things, does everything rightly, moving round about them according to their nature; but retributive justice always follows Him against those who depart from the divine law.

He continues, “Then, again, he points out that the Maker and Framer of the universe is goodAnd to the good, he says, no envy ever springs up with regard to anything; thus establishing the goodness of God, as the beginning and the cause of the creation of the world, but not ignorance, nor an erring Æon, nor the consequence of a defect, nor the Mother weeping and lamenting, nor another God or Father.”

From Plato, the next interpretations of the Demiurge would come from the likes of Philo of Alexandria, Ptolemy, Marcion, Valentinus, and early Church Fathers who all expanded upon Plato’s originally theory which I will explain below. I will also attempt to expand upon Plato and his Gnostic predecessor’s “likely story” of the Demiurge using modern science which I believe will if it has not already become in the year 2020, a true story, the year of the Demiurge.

One of the earliest descriptions from the school of Plato comes down to us from Philo of Alexandria who says, “God is not only the Demiurge or Architect of the world but also its Creator.” (De Somn. 577) Plotinus, who is considered the founders of Neoplatonism had said, “the mundane soul (pvpavia, that quickens the material heavens), and our own souls rank next in order to the Demiurge” [Plotin. Enn. II. i. 5].

The Marcionites, the followers of the Doctrines of Marcion (Rome 140-150 AD) claimed that Jesus was the Son of the True God, who came to reveal the existence of his Father,” and “to deliver man from the empire of the Demiurge.” According to Origen, the Marcionites held that the good principle governs the Christians, the creating principle the Jews, and the evil principle the heathen.

The main tenants of the Marcionite system were to deny the influences of the flesh in which the Demiurge was the ruler by condemning marriage, wine, and whatever is grateful and pleasant to the body.

Ptolemy, in his Letters to Flora said the Demiurge acts as “the arbitrator of the justice which depends on him” (Letter to Flora 7:5) and he “established a rest for those who obey him, but for those who disobey him, he also established punishments” (Tripartite Tractate 101: 25-28).

“The one who judges and punishes is . . . the law-giver himself” (Herakleon Fragment 48). According to him, the Demiurge’s role as a judge is sanctioned by God himself. He is the “the servant commissioned for that purpose, who does not bear the sword in vain, the avenger of the king” (Herakleon Fragment 48). Judging and punishing the wicked as he rewards the virtuous, he acts as a servant of the true God. However, the spiritual ones who have attained Gnosis appear not to be subject to his judgment. Because of their redemption, “it has come to pass that they can neither be detained nor even seen by the judge” (Against Heresies 1:13:6)

Valentineus , the founder of the Valentinians says but folly is the power of the Demiurge, for he was foolish and devoid of understanding, and imagined himself to be fabricating the world. Valentinus quoting the quaternion said the Demiurge is “a source of the everlasting nature having roots; “and Sophia (is the power) from whom the animal and material creation has derived its present condition. But Sophia is called “Spirit,” and the Demiurge “Soul,” and the Devil ” the ruler of this world,” and Beelzebub “the (ruler) of demons.”

According to Valentinian tradition, the Demiurge is formed as an “an image of the Father”(Excerpts of Theodotus 47:1-3) and ‘god’ and ‘demiurge’ and ‘king’ and ‘judge’ and ‘place’ and ‘dwelling’ and ‘law'” (Tripartite Tractate 100:21-30).

It is interesting that the Valentinians find no issue in also calling the Demiurge by the names “Father” and “God” to describe him (cf. also Against Heresies 1:5:1, Valentinian Exposition 38). In their system, he is an actual image of the true God, but in a fallen state since the Demiurge is ignorant on account of his non-spiritual nature when compared with the true God and his Son, Jesus Christ, he is “coarse” or “rough” (Excerpts of Theodotus 33:4).

Church Father Irenaeus said that in order to deliver the souls of mankind from the Demiurge and put an end to this war, the Supreme God sent his Son Jesus Christ, in the appearance of a body, “dissolving the law and the prophets, and all the works of him that made the world.”

The Demiurge’s son is thus the representative of a union between the systems of the East and of the West.

For God proclaims in Isaiah; “I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things.” (Isa. xlv. 7.)

Gilgamesh and the Scorpion Men in the Dark Mountain of the Sunset

Gilgamesh and the Scorpion Men in the Dark Mountain of the Sunset

The Ancient Babylonians had left us the famous story on seals and stones of a half-human and half-divine hero named Gilgamesh (Gilgāmeš) who is king over the city of Erech. These stories are collectively known today as “The Epic of Gilgamesh.”

Gilgamesh stands out as the defied hero who some scholars say is based at one time on a real personage whose name may have been Gisdhubar, or Izdubar, but was later pronounced Gilgamesh. The other two Gods or Demons who are his consorts are named Eabani, who is said to represent primitive man, and Ut-Napishtim (Ūta-napišti or Parnapishtim), the hero of the Babylonian deluge myth.

The story is told that Gilgamesh is set on a mission to travel to the land of his ancestor in order to seek out “Ut-Napishtim,” the son of Kidin-Marduk.” Ut-Napishtim is called the “distant one” and his dwelling is far off, “at the confluence of the streams.” The road to the place is full of dangers, but Gilgamesh, undaunted, undertakes the journey. The hero himself furnishes the description.

I came to a glen at night,
Lions I saw and was afraid.
I raised my head and prayed to Sin.
To the leader (?) of the gods my prayer came.
[He heard my prayer (?)], and was gracious to me.

We can find Gilgamesh is pictured in many ancient seal and cylinders in the act of war – fighting with or strangling a lion and he is given the weapons of an ax and a sword for the fight. Gilgamesh comes to the mountain Mashu (Holy Mountain), which is also described as a place of terrors.

The mountains of Mashu are described as follows:

When [he arrived] at the mountain range of Mashu,
Which daily keeps watch over sun[rise and sunset]-
Whose peaks [reach to] the vault of heaven
(And) whose breasts reach to the netherworld below. (ANET, 88; Heidel 1946, 65).

Mashu is said to mean twin and it is from the “twin peaks” of the Mountain Mashu “daily keeps watch over sun[rise and sunset]” (ANET, 88) which was at the center of the Soul of the World and the two main geographic points of East and West. For it is the Western gate which the sun enters at night and the sun travels at night in subterranean caverns back under the earth to come out in the East at sunrise. The cave is also called the “vault of heaven” is the same phrase su-pu-uk same(e) meaning the “foundation of heaven.”

It is here where we find remnants of the Sabien Rite which is the Rites of the Apocalypse being performed by initiated priests known as the scorpion-men whose “glance is death” and guard the entrance to the cave in the mountain of Mashu or Mashi; that is, “the mountain of the Sunset” or “Dark Mountian of the Sunset.”

 

The scorpion-men of the Mountain would be the immortal and mortal spirits who took the sacrificial oaths at the beginning of this Age and who hold the keys to heaven and hell via binding and loosing. Gilgamesh must cross the Waters of Death and gain entrance to the Cave AKA the “vault of heaven” through the scorpion-men who are the guards in order to fulfill his mission.

The Scorpion Men stand guard outside the gates of the sun god Shamash at the mountains of Mashu. These give entrance to Kurnugi, the land of darkness which was a dark and dreary cavern located deep below the ground, where inhabitants were believed to continue “a shadowy version of life on earth”.

The only food or drink was dry dust.

The rulers of the underworld were the King of Hell and God of Death, Nergal and his Queen, the goddess Ereshkigal.

The scorpion men open the doors for Shamash as he travels out each day, and close the doors after him when he returns to the underworld at night. Their heads touch the sky, their “terror is awesome” and their “glance is death”. This meeting of Gilgameš, on his way to Ūta-napišti, with the Scorpion-folk guarding the entrance to the tunnel is described in Iškār Gilgāmeš, tablet IX, lines 47–81.

When one of the scorpion-man sees Gilgamesh at the cave entrance, he addresses his wife: ” He who comes to us is of divine appearance.” The wife agrees that Gilgamesh is in part divine, but she adds that in part he is human. The scorpion-man then announces that it is by the express command of the gods that Gilgamesh has come to the mountain.

It is at this time that Gilgamesh recovers his courage tells the scorpion-man of his purpose. The scorpion-man then proceeds to inform him of the extreme dangers that will come upon anyone who ventures to enter the dreadful district. Now that he is completely aware and conscious of the Gnosis of who he is and his immortal mission, the gate is then opened for Gilgamesh and his epic journey begins.

Gilgamesh magically makes it through the darkness which is enclosing him on all sides and after traversing a distance of twenty-four hours, he beholds a splendid tree decorated with precious stones and bearing beautiful fruit. He then reaches the sea where he meets the maiden Sabitum where she has her palace and throne as guardian (mermaid) of the sea.

When Sabitum sees Gilgamesh, she locks the gates and will not permit him to pass across the sea. Gilgamesh then pleads with Sabitum telling her of the loss of his friend Eabani, ‘who has become dust (mortal fungi – ie: men),” and whose fate he does not wish to share. When Gilgamesh speaks to Sabitum, it is then said in the text; “[Now] Sabitum, which is the way to Ut-Napishtim.”

The Ninth Tablet opens with the lament of Gilgamesh for the death of his friend, and his number one goal which is to seek out the spirit of his ancestor who is named “Tsit-napishtim (Ut-Napishtim)” so he might perhaps escape a similar fate.

Tsit-napishtim informs Gilgamesh that all men must die with he himself being an exception in exceptional circumstances. He then gives Gilgamesh an opportunity of eating the plant of life, which is then lost. However, Tsit-napishtim then cures Gilgamesh of his disease which he has contracted while crossing the Waters of Death, and he is finally restored to King of Erech.

The Babylonian tablet reads:

“For his friend Ea-bani “Gilgamesh wept bitterly and he lay stretched out upon the ground. “(He cried): ‘Let me not die like Ea-bani! “Grief hath entered into my body, and “I fear death, and I lie stretched out upon the
ground.

“To (test) the power of Tsit-napishtim, son of UbaraTutu,

“I will set out, and I will not tarry by the way.'” Gilgamesh describes his journey thus :— “To a mountain gorge I came by night, “Lions I beheld, and I was terrified. “I raised my head and I prayed to the Moon-god, “And to the [chief] of the gods came my cry, “[And he hearkened and] showed favour unto me.”

From what remains of the text it appears that Gilgamesh had a dream in which the Moon-god shewed him the way by which he might safely pass over the mountains. Gilgamesh succeeded in crossing the first mountain range which barred his path, and he next came to a still greater mountain named Mashu, that is to say, the Mountain of the Sunset.

The poem continues as follows:

“Then he came to the Mountain of Mashu, “The portals of which are guarded daily [by monsters];

“Their backs mount up to the ramparts of heaven, “And their fore parts reach down beneath Arallu. “Scorpion-men guard the gate (of Mashu); “They strike terror [into men], and it is death to behold them.

“Their splendour is great, for it overwhelms the mountains; “From sunrise to sunset they guard the Sun. “Gilgamesh beheld them, “And his face grew dark with fear and terror, “And the wildness of their aspect robbed him of his senses.”

One of the Scorpion-men then caught sight of Gilgamesh, and, turning to his wife, told her that the body of the man they saw approaching resembled that of a god. His wife replied that Gilgamesh was partly divine and partly human. The Scorpion-man then told her how Gilgamesh had set out on his long journey in accordance with the will of the gods, and he described the steep mountains which he had already crossed.

Gilgamesh, seeing that the monster regarded him with friendly eyes, recovered from his fright, and told him of the purpose of his journey, namely, to go to Tsit-napishtim, his ancestor, who stood in the assembly of the gods, and had the power over life and death.

The Scorpion-man replied by describing the difficulties and dangers which he would encounter if he persisted in his purpose of traversing the Mountain of Mashu, adding that for twelve kasbu, that is, for a space of twenty-four hours, he would have to pass through thick darkness.

But Gilgamesh was not discouraged.

The Scorpion-man, therefore, yielded to his request, and opened the gate of the mountain and let him through.

For twenty-four hours Gilgamesh marched onwards, “and the darkness was thick and there was no light.” But at the end of this long and dreadful journey he came out once more into the light of the sun, and the first thing he beheld was a beautiful and wonderful tree. The poem describes the tree in the following words:—

“Precious stones it bore as fruit,

“Branches hung from it which were beautiful to behold.

“The top of the tree was lapis lazuli,

“And it was laden with fruit which dazzled the eye of him that beheld.”

This tree grew in a great park or orchard beside THE PRINCESS SABITU.

SOURCES:

1. Babylonian Religion and Mythology By Leonard William King

2. The Devils and Evil Spirits of Babylonia: Being Babylonian and …, Volume 1 By Reginald Campbell Thompson

3. The Religion of Babylonia and Assyria By Morris Jastrow (Jr.)

Freemason Albert Mackey on Nergal

Freemason Albert Mackey on Nergal

In Mackey’s Revised History of Freemasonry, by Robert Ingham Clegg, et. al., we find the following: [Volume VII, pp. 2135 – 2137]

“Figures 3, 5, and 6 are different forms of Nergal. The word Ner-Gal divides into two parts: Ner signifies light, or luminary, etc., and gal signifies to roll, revolve, a revolution, a circuit, the two together implies the revolving or returning light. If this be truly descriptive of Nergal, there is nothing improbable in considering the rooster as allusive to it, since the vigilance of the rooster is well known, and that he gives due notice of the very earliest reappearance of light, morning after morning. There are different senses in which light may be taken, besides its reference to natural light:

1. Deliverance from any singular danger, or distress. Esther 8:6.
2. Posterity; a son, or successor. 1 Kings 11:36; 2 Chron. 21:7.
3. Resurrection or something very like it. Job 33:28, 30; Psalm 97:11.

In the figures 3, 5, and 6 there is no allusion to the first of these principles, but they have a strong reference to the second, Posterity, and the idea of fecundity or fertility is expressed in the adaptation of the figure of a rooster, which signifies the returning of light.

In Figure 5, which is taken from a gem in the Gallery of Florence, Italy, two roosters are yoked to the car of Cupid, and driven by one Cupid and led by another; and not merely as if harnessed to a common car, but as if they had been in a race and had come off victorious; as the driving Cupid carries a palm-branch, which is the reward of victory, obtained by these his emblematical figures.

In Figure 3 we have a car with a rooster standing in the attitude of crowing and flapping his wings; which is the custom of this bird on certain occasions. The star shown is the star of Venus, and distinguishes this equipage as the consecrated vehicle of that supreme goddess of love and beauty. [6] At a short distance in the background sits Hymen, the god of marriage and conjugality; his torch brightly blazing; at his feet is a rooster crowing, etc., in a manner and attitude very like the other; and with precisely the same allusions. The indication of this allegory is the influence of Venus and Hymen, the genial powers of vitality, on the renovation of life, in human posterity.

As the extinction of lamps, or torches, indicated utter desolation, loss of children and misery, so on the contrary we are led by the brightly blazing torch to imply the joy of connubial or marriage engagements.

The Figure 6 represents a rooster holding in his bill two ears of corn; he is attended by Mercury, having a Caduceus or wand in one hand, and a bag of money in the other. This gem has puzzled the learned. Montfaucon says, ‘To see Mercury with a rooster is common enough; but to see him walking before a rooster larger than himself, is what I have never noticed, except in this representation. It may denote that the greatest qualities of Mercury is vigilance. The rooster holding the corn in his bill, may, perhaps, mean that vigilance only can produce plenty of the productions necessary to the support of life.’ Ancient mythology adopted various representations of the human form.

Nergal: The Patriarch of the Sons of Chaos on Babylonian Tablets

Nergal: The Patriarch of the Sons of Chaos on Babylonian Tablets

The “Cutha tablet” was found in the ancient city of Babylonia. The text on the tablet gives an account of “creation” and speaks of a “temple of Sittam, ” in the sanctuary of Nergal, the “giant king of war, lord of the city of Cutha.” He is frequently invoked in the hymns and his symbols and characteristics we find in the inscriptions and texts of Babylonian, Assyrian, and Samarian rulers.

As I explained in my article, Nergal: The Lion-Headed Cock God of Babylonian Hell (Earth), Nergal was the Cock-headed and Lion-headed Idol of the Samaritan Hebrews who we also know by many other names such as the Kush, Cush, Kish, Cuthah, Cuthites, Cushite, Cutheans, and Babylonians – to name a few. So when you read these different names you need to understand that they were the same people who purposely babbled history, scripture, and mythology because that has been their main job as the Scribes of Chaos for well over the last 2,000 years.

For those of you who have not read my past research on the Cush, I have found that they were also known as the Sons of Seth / Sethians who descended from Egyptian Pharaoh Seth I (Sesostris or Set I) and eventually became the founders of the Phoenician empire and at a later date – the Roman empire.

The Cush AKA Gnostic Sethians were the main progeny for the pillar (phallic/cock) cult that we see all around the world today and even here in the U.S. with the cock of Washington and Cleopatra. Herodotus tells us Seth defeated an army without much resistance and then erected a pillar in their capital with a vagina on it to symbolize the fact that the army fought like women which was most likely the same pillar that Josephus said survived in his time.

This is why we find Nergal, the Cush, Sethians and Romans were had carried and were associated with pillars (phallic/cock) in whatever lands they had conquered and ruled. Once a land and people were taken, their cocks were erected and sperm of their descendants was spread into the remaining concubine vaginas to establish their new hybrid/Hyksos empire.

As I mentioned earlier, Nergal was first mentioned as the god of the city known as Cuthah (Cuth/Kuth), and his association with this city is referred to in the Old Testament (II. Kings xvil. 30). He is mentioned in 2 Kings xvii, and the Babylonian Talmudic treatise Sanhedrin (fol. 63, p. 2) which states that the men of Cuthah made Nergal their god.

“And what was it? A cock.”

I find it interesting that they chose the cock which we call today a rooster and lion as their main symbols to represent Nergal and also aligned their souls with a God who they claimed was in charge of war and plagues. But when you really think about it, if you are trying to conquer the world, it makes perfect sense to get the God of war and plagues on your side so that you can use him to smite your foes and clear the land in a hurry.

I have found that there is probably a no better way to manage and rule the world than to use secret biological warfare via parasitical fungi/molds and their sovereign ruler – Nergal which have the ability to control, maim and kill your foes unbeknownst to them.

It was said that the Persians, Arabians, and Indians called the palm-tree – nergil, by of which they report strange things and we find that Nergal is in god lists, the god of the underworld named “King of the Palm Tree” (Lugal-gisimmar).

NERGAL IN BABYLONIAN HISTORY

In my opinion, the Babylonian texts reveal to us a treasure trove of hidden history, human biology, microbiology and spirituality that seems to prove that some of the stories in the Scripture are true and also these same people are the ancient Brotherhood of Magi that existed between Ancient Egypt and Crete for thousands of years.

Assyrian documents of the 1st millennium BC describe Nergal as a benefactor of men, who hears prayers, restores the dead to life, and protects agriculture and flocks. Hymns depict him as a god of pestilence, hunger, and devastation. The other sphere of Nergal’s power was the underworld, of which he became king. According to one text, Nergal with his demon escorts descended to the underworld where the goddess Ereshkigal (or Allatum) was queen. He threatened to cut off her head, but she saved herself by becoming his wife, and Nergal obtained kingship over the underworld.”

According to the Babylonian theory of the manifestation of the divine power in cosmos and cycle, Nergal represents the Underworld, AKA Hell or lowest part of the cycle ie; Modernity as “King of the Beasts,” in which he is the “Lord of the great Dwelling-place,” that is, of the realm of Death. He is also most appropriately called the ” raging king,” the “furious one.”

In Christianity, Nergal later appears to take on the form of Simon Magus who is surnamed Saint Peter and Satan – the Father of the Galileans and King of Hell ie: The Modern World. This makes sense given the fact that the same Babylonian scribes who wrote about Nergal were the progenitors for the later Babylonian scribes of Rome.

The same family. The same story. Just the names have been babbled to create a confusion of tongues which was always the goal as they tell us in Genesis;

And the LORD said, “If they have begun to do this as one people speaking the same language, then nothing they devise will be beyond them. Come, let Us go down and confuse their language so that they will not understand one another’s speech.” So the LORD scattered them from there over the face of the whole earth, and they stopped building the city.…”

We find Nergal in the Gilgamesh Epic (q.v.) where he opens the earth and brings up the spirit of Eabanland is listed as a god of plague and war Glr-ra with fourteen demons to assist him on his mission. He sends the plague-demon called Namtar to announce his arrival to Allatu who is obliged to admit him. Nergal then drags her from her throne intent on killing her, but when she bursts into tears and offers to become his wife and to place “the tablets of wisdom” in his hands, he spares her.

By doing so, he becomes the God of Knowledge (Gnosis) and protector of the “tablets of wisdom” and his descendants of chaos as the protectors of the king.

A role we see played today by national security apparatuses of the Deep State of the world such as the CIA and NSA in the U.S. and FSB in Russia. As the Mother of the CIA, James Jesus Angleton once said, “Deception is a state of mind and the mind of the State.”

Nergal is also associated with the god of the chase with his symbol of the lion and is often shown as a chimera type figure being that of man-lion and what we call today the Sphinx. The Semitic name for Nergal was Arin or Erin, a word which signifies “lion” in Hebrew and Syriac.

His descendants, The Cush – AKA Sons of Seth, AKA Samarians, AKA Babylonians, AKA the Aryan or Arian race who we find the Aryans all over the world such as in the names of the Island of Erin in Ireland which is named after their Aryan founders and the Arii of Germany, of the Ases of Scandinavia, and of the Island of Erin (Ireland).

We also have the Lion of the Tribe of Judah and in Christianity refers to Jesus Christ, the Messiah. In Matthew 1:1–6 and Luke 3:31–34 of the New Testament, Jesus is described as a member of the tribe and Revelation 5:5 also mentions an apocalyptic vision of the Lion of the tribe of Judah.

I have discovered the man-lion of the Cutha in the traditions of Gnosticism with the Yaldabaoth and the Demiurge who are depicted as a lion-faced figure or serpent and also the Lion-headed Chnoubis, The same symbol of lion we can now find in their Gnostic descendants, the Freemasons.

Who we find have the ritual of “The Lion of the Tribe of Judah” and the famous Lion’s Paw which is the most important message of the Third Degree.

Let us not forget that the Masons are the masters of ORDO AB CHAO.

In the astral-theological system, Nergal is said to be associated with the planet Mars, while in the ecclesiastical art, we find his symbol of the great lion and on boundary-stone monuments surmounted by the head of a lion serving as guardians to the temples and palaces.

The Cutha tablet allegedly found at the library of Nineveh originally written for the great temple of Nergal at Cutha show Nergal the destroyer, who is represented as sending out the hosts of the ancient brood of chaos to their destruction.

The text also shows Nergal’s armies of chaos came into existence. The words are put into the mouth of Nergal and were written for his great temple at Cutha.

“On a tablet none wrote, none disclosed, and no bodies or brushwood were produced in the land; and there was none whom I approached.

Warriors with the body of a bird of the valley, men with the faces of ravens, did the great gods create.

In the ground did the gods create their city.

Tiamat (the dragon of chaos) suckled them. Their progeny (sasur) the mistress of the gods created.

In the midst of the mountains they grew up and became heroes and increased in number. Seven kings, brethren, appeared and begat children. Six thousand in number were their peoples. The god Banini their father was king; their mother was the queen Melili.”

To be continued…

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