Hello again and yet again, this is JLL coming to you with Gnostic Intel on the Internet. It is still the 28th of September, 2017 and I'm recording the second part of upload number 60 under the title, “The Blessing of the Eumenides”.
Now you may recall that in the previous talk I spoke about the Greek tragedies as a mirror of events in the life of a community, particularly of course of the Athenian community in Greek civilization at that time. But the Greek tragedies are treasures of the Eumenides and their value as a reflection of the social order is just as strong today as it was when those plays were performed 2400 years ago.
The Greek tragedies depict the formation of conscience. This is one of the primary themes. In my opinion, it's really the central and outstanding theme of the tragedies.
In the Gaia Navigation experiment, I explained that tragedy is a product of the initiates of the mysteries. It was a genre they created in order to represent to humanity certain key points and issues and lessons crucial to the education of the human race. Among those lessons was the teaching of conscience, the introduction and teaching of conscience.
So I've pointed out elsewhere in my talks that the Greek word for conscience, synodesis, was actually introduced for the first time in the Greek tragedies, and I believe it was in the Oresteian trilogy. It's either there or in Medea of Euripides.
Never quite sure about that, and I don't have the book on hand to verify that. But the fact is that the word synodesis, conscience, was created. It was an intellectual creation of a certain moment in time.
The Telestai of the Mysteries undertook voluntarily and without recognition or remuneration the task of guiding and educating the human species. There came a point in the 5th century BC when they realized that the moment to introduce conscience as a concept within the social order had arrived.
At that very same moment, they introduced into the sky the visualization of the constellation of the balance or scales. That is the celestial representation of conscience. It is also the celestial correspondence to the conscience that works in human society and in the human animal.
That constellation which you can actually go and observe in the night sky. So what happens in the course of this year? What marks the completion of this channel? What marks the completion of the inaugural stage of the super-learning event?
Well, that is the transition of the planet Jupiter into the constellation of the scales which occurs around the middle of November 2017.
So as I brought up the subject of the Greek tragedies and the importance of the Eumenides being reclaimed today, I gave an example of a discussion in a community which could well be represented in a theatrical play in which the members of the community consider, discuss, debate and finally agree on what is a transgression against the social order.
And I noted, as I was developing that theme, that the members of the community would come away from that discussion in the same way that the audience of the Greek tragedies dispersed from the amphitheater in Athens below the Acropolis and mingled in the streets and plazas of the town in the Agora and in the same way that you today are troubled and compelled to consider certain great questions
So did they consider these questions. You are compelled and troubled by certain great issues that arise in the very course of this exposition of mine. And I said that there were two daunting issues. These are two issues of paramount importance for the sanity and salubrity of any social order.
The first one I've already covered in the first part of this talk. That is the definition of the ultimate and extreme case of transgression on this planet and going along with the definition of transgression, the ultimate transgression, there must be the recognition, the detection and recognition of those who perpetrate that transgression.
So you'll note that for the first half of this talk I used an illustration from Ceylon art of the 1800s I suppose, showing the Greek tragic hero Orestes tormented by the three Irenes. But in this talk I took an image from 20th century culture.
The illustration for this talk shows Bela Lugosi playing Dracula in the 1931 film that was based on the novel of Bram Stoker, which was published, I believe, in 1897. And there you see, this isn't photoshopped. I'm not making this up. This was actually in the original film, which is without question the top film in the genre of vampire movies, of which there are hundreds. And what do you see? What do you detect, in the form of the brooch or necklace worn by the vampire in that film?
Well, there you have it. A picture speaks eloquently and it speaks a thousand words. How can it be that the costume for this role in this film includes that detail. I don't know, but there it is.
So the recognition of those who perpetrate the ultimate transgression is absolutely essential for facing the transgression, obviously. And that recognition comes with great difficulty to many people. There is an enormous taboo around the recognition of those perpetrators and an enormous taboo around the issue of Jewish ritual murder.
Now to the second point. Remember that I said that there would be a second issue, daunting and troubling issue, that would arise in the mind of the community due to considering how the community shall agree on what is acceptable and what is not acceptable in the behavior of its members, okay?
The second issue I only touched on lightly in the last talk and I'm going to elaborate it more in this talk. You may recall that I brought up the issue of human rights. And remember how I brought it up? I raised the question of what do the Xenosh actually contribute to the rest of humanity?
If you can set aside claims of what they contribute and dismiss those claims on the evidence that the contributions are fraudulent and deceitful, you are left asking, well, what are the genuine contributions of the Xenosh?
Well, I'll tell you, there are certain things in human activity and human creativity that can't be faked. A lot of the contributions of the Xenosh, almost all of them, are faked. And they are detrimental to the social order because they are fraudulent and deceitful at core. But there are certain things that can't be faked.
You know, you can fake mathematical formulas like the ten tensor equations of Einstein and you can convince the world that these formulas are unreachable to the ordinary mind. They contain the secrets of the universe. They are like Kabbalistic formulas that no one but the most advanced rabbi can operate, right? And you can convince people along the lines of that kind of deceit that certain contributions may be valid.
You can fake it with mathematics, but you can't fake it with music. And so if you ask, well, how many members of the Xenosh tribe of whatever ethnicity, be they Russian, French, German, Italian, have contributed to great works of music, to great compositions, in symphonies, you'll find that there are very, very few. They do exist, like Mendelssohn, for instance. They do exist, but you can't fake it in music.
Therefore, the representation of the Xenosh in the realm of musical composition is a fair and honest reflection of their representation in the community that is to say there is a very small percent compared to the total world population and their contributions to genuine works of art in the realm of music is small. Likewise to genuine works of art in the realm of painting. There are certain famous celebrated painters of the tribe but there are very, very few because good painting, like good music, cannot be faked.
But in any area where things can be faked, you will find that the contributions of the Xenosh are quite generous, aren't they? However, however, now comes that really intimidating claim. And it goes like this.
Because the Xenosh have been unjustly and unfairly persecuted through the ages, because they have been driven out of one country after another for no good reason at all, for nothing that they do or are suspected of doing, you know. They stand by virtue of the trials and tribulations they face as the chosen people. They stand in a special category of the oppressed and the persecuted, unjustly so. Must always add that qualification.
And therefore they qualify as the great champions of all those who are likewise oppressed and persecuted for no reason at all except for the arrogant dominance of whoever's persecuting them, right?
Largely the white races, the white races are known now to be the target of criticism coming through cultural Marxism, coming through the academy, the universities. The white races are known to be guilty of oppressing all of the other races and so they are the ones who cause this state of injustice in the social order.
There's injustice in the social order and the Xenosh are here to correct that for us. They're not only looking for justice for themselves, of course, you know, but in finding justice for themselves, they're going to find justice for the entire human race. That statement, that proposition, by the way, is the fundamental dynamic proposition of Marxist Communism.
In “To the Finland Station”, Edmund Wilson says, flatly, that Marx had substituted for the plight of the Jew, the plight of the proletariat. That's an exact quote. He wrote, nobody but a Jew could have fought so uncompromisingly and obstinately for the victory of the dispossessed classes. Jews who had been liberated from the closed Judaic world……he's referring here to the emancipation of the Jews in 1848, the same year that the Communist Manifesto appeared……still remembered the medieval captivity, and they were likely to present themselves as champions of other social groups or doctrines which had not been freed or vindicated yet.
He goes on to say, “There is in Marx an irreducible discrepancy between the good which he proposes for humanity and the ruthlessness and hatred he inculcates as a means of arriving at this. A discrepancy which, in the history of Marxism, has given rise to much moral confusion”.
I have to wonder if Wilson may have written those words with tongue-in-cheek. In the same passage, this is page 303 of the book, Wilson uses the phrase, outraged conviction of the indignity and injustice of his own fate.
So Marx, as a Jew, coming from a long line of rabbis, although his father, the last in the succession immediately before him, rejected the role of the rabbi. Marx was compelled exactly by that, by that belief and feeling of the injustice and indignity of his own fate. And this is a part of the mindset of the Xenosh. It is carried in the blood and in the culture of those people.
So, Marx substituted for the plight of the Jew, “the plight of the proletariat”. Even though Marx himself did not belong to the proletariat. He did not belong to the working class. He was born in Germany. He was German-speaking, Xenosh. He also spoke English and French and other languages, but he was of the culture apart. He was of the alien Xenosh culture. He never worked a day in his life, Edmund Wilson points out, he never earned an honest cent in his life, but he took it upon himself to be the champion of the oppressed and underprivileged working classes.
Now, granted, at that moment in the escalation of the Industrial Revolution, which had been going on for about a hundred years, at that moment around 1850, there were huge problems in European society due to the Industrial Revolution and the growing working class, the power of the bourgeoisie and the higher echelon of capitalist bankers, many of which were of the Xenosh, all came together in a volatile and extremely problematical structure and things had to be worked out between the working classes, the laborers who were flocking to the cities to provide labor under deplorable conditions for the captains of industry, and those matters needed to be sorted out between the workers and those who employed them but no, but no, that didn't happen, did it?
Remember the theme of the righteous third party. The Xenosh always come in as a righteous third party and they are going to sort out the problems of the various tribes and nations, the Goyim. They're going to champion human rights and they're going to fulfill their role to humanity in that manner.
That's the ploy, that's the script, that's the narrative that has been attached to their role in this respect. And indeed it's no big secret today, anyone can look at the world and see that they are absolutely in the forefront of the organization of lobbies, of setting social policy, of driving multiculturalism, driving mass forced integration.
They are champions of homosexuality. They bring the normalization of homosexuality into children's schools, into children's school books. They are champions of the LGBT, of transgender. You'll find that they represent themselves as defining and defending human rights in these areas, in these particular areas with a concentration on sexuality and transgender now, that's going off the charts, and with a concentration on racial inequality and racial differences.
So this is the manner in which the Xenosh present themselves to the non-Xenosh population of the world, basically as saviors, as a kind of messianic task force dedicated to improving the human condition and ensuring the definition and preservation of human rights. And they do that in the attitude of righteousness or the attitude of Tzadik.
Tzadik is the key word in the ideology of Judaism. It does not mean supreme, but it has the same connotation of supreme. It means something even more powerful than supreme. It means the righteous, the just, those who are above all others and who arbitrate human affairs from a quasi-divine viewpoint.
So really, Judaism is theocracy. Communism is theocracy. Communism is theocracy without a god. The commissars of communism are the judges. The word Soviet means a judge or arbiter, a third party.
So the Soviet system is a system of third party judgment imposed upon society, and dictating to society the rules of behavior, and that is the righteous attitude. But there is a huge difference between being righteous and being right.
Now, if you go back to the Greek tragedies, you'll find, as I just said, that they involved an educational element. They were the creation of the Telestai, the teachers of the mystery schools. And the purpose of those dramatic narratives acted out on the stage was to educate the public and the community in conscience, so that each member of the community could assume the power of conscience, one person at a time.
Contrast that method, if you will, with the biblical method of the Ten Commandments being brought down on stone tablets from a mountain where a bearded man has spoken to an off-planet deity.
It has been said through the ages the whole human race has been massively brainwashed with the lie that the ancient Hebrews brought to this world the first true example of a moral code. There's nothing moral about the Ten Commandments. The Ten Commandments are simply rules to be obeyed. But morality, the moral sense, does not rely on obedience.
In fact, obedience to any external rule or precept or compulsion is totally contrary to the nature of the moral sense in the human animal. The Greek tragedies were intended to define and nurture the moral sense of the human animal, both in the individual and in the community, hence Themis, the social conscience.
And the providing concept that was used, the prevailing and pervasive concept, excuse me, that you can find in the Greek tragedies, is dike, D-I-K-E, and the adjective for that word, dike, is dikaios, D-I-K-A-I-O-S. So what is dike?
Well, unfortunately, here we go again. You know, this detective work can be exhausting, but there is great satisfaction and pride to be found in the rigor it requires and in the scrutiny that you have to apply to get to the truth.
Also, I might add that the work of a Gnostic teacher, which also becomes your work, your mission, should you decide to accept it, involves, to a very great extent, the correction of concepts that have become warped and distorted, either through intentional deceit, intentional misrepresentation, or through a process of accumulated error.
So correcting the errors in human understanding, correcting the errors in the way that human beings conceive their own condition as human beings is an essential responsibility, a duty, you could say, of the Gnostic teacher.
Now, something that needs to be corrected is the concept, the correct rendering of the word dike and dikaios.
Unfortunately, certain of the classical and Greek scholars whom I admire tremendously and from whom I have learned so much, particularly Jane Ellen Harrison, who wrote “Themis” and “Prolegomena” to a Study of Greek Religion, comes, she comes from a Christian background, and even though she was more or less a free-thinking individual, there has been a tendency in all scholars coming from a Judeo-Christian background to read into the word dike the connotation or suggestion of that which is just on that which is righteous and there are many scholars who translate the word dike as righteousness or justice and the word dikaios as righteous.
That is entirely wrong. Let me read you just one short passage from the Eumenides. It begins at line 1020. Here you hear Athena responding to the chorus. The goddess Athena responding to the chorus of the Irenes who are in the process of morphing into the Eumenides.
“My thanks to you for these words of blessing. Now I'll send you down by blazing torchlight to your homes beneath the earth, with this escort of those duty-bound to guard statues. That seems right.”
Now those three words, that seems right, are a translation of the Greek, Poumon dikaios. Dikaios means what is right, what is fitting to the situation.
You notice Athena does not say in some triumphant manner, Oh, that's righteous of you to accept the role as benefactors of the community now, rather than as tormenting voices of conscience, as you were before, of an external conscience.
So go back to your source in the bowels of the earth and there be witness to the formation of conscience in the human community. That is right. That is fitting.
She doesn't say, that is the righteous thing to do. Yes, we have finally achieved justice. So this concept of dike really means, is really best rendered, I think, as right by contrast to righteous.
You know, what's right? What's fitting? If you have a job to do, you have to use the tool that's right. If you're going to repair the plumbing of the kitchen sink, you need the right wrench. You don't need a righteous wrench, okay? You need something that fits.
In a situation where you are confronted with a problem, say, you have a flat tire and you're pulled off the road to repair it and some other car comes and pulls up behind you and someone approaches from that car, and it becomes obvious to you by the way they approach you that they're not coming to help you, but they have a rather menacing air, so then you have to know in that situation of interpersonal transaction between one human creature and another you have to know, what's the right thing to do? What is fitting to do, not what is the righteous thing to do?
Righteousness is a curse upon the human race, inflicted through the Xenosh. It is characteristic of the parasitical infection of the Xenosh. I said in the Gaia Navigation experiment, may the righteous be damned. And now I'm going to say something else that I've been waiting to say for a really long time.
As Jupiter slides into the constellation of the scales, Goddess willing, I would be here in some capacity on this earth to teach Gaian Ethics and in a way to revive and restore in the spirit of the Eumenides the teaching, the true teaching, the true instruction of individual conscience and social conscience.
And I can tell you right now, coming out of the gate, what my first statement is going to be. Are you ready? There is no such thing as human rights. There are no human rights. And there is no justice in this world. You live in a world where there is no justice. There is only an illusion of justice and a lot of deceit perpetrated around that illusion.
There is no justice in the human world. Get over it. Just look at the world now knowing that to be the case. I dare you to do that. What do I mean when I say there are no human rights? There are no rights in a society, in a community.
There are only agreements about what it is right to do, what is acceptable to do. The universal problem with human rights in the understanding of the non-Xenosh peoples, which was not a problem among the ancient Greeks because they had dike instead of Zadok, okay?
But the universal problem from which the non-Xenosh people suffer is the assumption that they make that there is such a thing as a God-given right or a natural right.
So you hear people talking about the rights that you have under natural law or God-given rights. And the essence of that problem is really simple. When you, it reflects the inability of the human intellect to grasp the difference between the way that the intellect apprehends natural processes and the way that it apprehends social processes.
So, apprehension of a natural process, ice floats. Human beings observe that ice floats. It's just a fact. And at a certain moment in time, they put that fact, that perception, into a conception. And then they can say, when water freezes, something happens to it, that even though it gains density, allows it to float. And so you have the concept of ice floating, but the concept of ice floating is based on a pre-existent fact in nature.
Now turn to the apprehension of human behavior. When someone says, you have a right to free speech, you have a right to breathe, you have a right to live, you have a right to the pursuit of happiness, you have a right to whatever. Commonly that statement is made in the same way that a statement is made about a pre-existing fact of nature.
Therefore someone would say, you have the right to live. Well, who gave you the right to live? You don't have the right to live. No one has the right to live. Really, because rights are not given by nature. There are no such thing as rights. There are only agreements in the social order.
So you and I, if we live side by side as neighbors, we can agree. I'll let you walk across my backyard. I'll let you take vegetables from my garden. You'll let me come in your house without knocking. Do I have a right to come in your house without knocking?
No, I don't have a right. And I never will have that right because rights are an illusion. But if I have an agreement with you that I can come in your house without knocking, then that's an agreement. It's part of the social contract.
Can you see now that human animals trying to work out the enormous array of diverse and complex issues that arise in social interaction cannot even get to square one as long as they are operating under the assumption that God is giving, God is bestowing rights upon the human community or the laws dictated by some third party are bestowing rights upon a human community.
This is the essential problem. This is where it all goes wrong. It all goes wrong on square one due to the presence of the righteous third party. So I tell you, I give you a preview of what I might be talking about this winter. Maybe, we'll see.
There are no such things as rights in human society. There are only agreements. The language has to be changed. The syntax, the old corrupt syntax has to be deleted entirely.
There are no God-given rights. Because any right that has been presented to you or represented to you as God-given has merely been defined as God-given by another human being.
So you could say, if you want to fudge the evidence, if you want to fudge the process and fake it, you could say, oh yeah, well, let's agree that we have a God-given right to live, a God-given right to the pursuit of happiness.
But that's just an agreement. The agreement is real. The right is an illusion. And justice is entirely an illusion. And it is a hideous deceit used by the Xenosh to perpetrate some of their most pernicious crimes upon the human race.
I can assure you that if you give your full and sober attention to what I'm saying, the results can be breathtaking. When you realize that in dike, that which is fitting or right, and in dikaios, in these concepts coming out of the Greek tragedies, you are looking at a level of self-understanding of the human species that stands apart from every conception of justice and righteousness.
That's where you want to go. You want to go back to that perspective. Let me read again. The four-line blessing of the Eumenides.
“Let them exchange joy for joy in the commonality of love, and may they hate with a single mind, for that is the cure of many an ailment of humankind”.
Now, do you see any statement of rights in those four lines? The first two lines are about love, the natural exchange of love in any relationship that thrives and flourishes through agreements and acts undertaken in freedom, whether it be one-to-one or in a community, in any dynamic of that kind, love is a natural component.
Do you have a right to love? Did you ever think of that? Did anyone ever say to you, oh, you have a right to love your dog. You have a right to love that tree out there. You don't ask if you have a right to love. You never need to ask if you have a right to anything.
Do you have a right to free speech? No, you don't. You have the responsibility to speak freely. It's a responsibility. You are at liberty in a free society to speak freely. You don't have a right to do so. You have the opportunity to do so, ideally, and you have a responsibility.
Responsibilities make society, not rights. So the second two lines refer to our responsibility. And what is that? It's the responsibility to hate with a single mind, for that is the cure to many an ailment of humankind.
The Xenosh hate with a single mind, don't they? But the problem with detecting and defeating the Xenosh, apart from the inconceivable extent of their deceit and subterfuge and obfuscation and misdirection.
Apart from all that, which is a tremendous challenge to the Rhome, a test, the essential problem is that the human community does not hate with a single mind that which is the most hateful behavior, the most hateful ideology in the world.
What I say, I'm having a t-shirt made. It's going to be a really revolting lime green t-shirt, sort of semi-iridescent. And it's going to have written on it in red lettering. Excuse me, but do you know there is a rat eating your face?
The most hateful ideology in the world is communism. That is the rat that's eating your face. Humanity cannot face that hateful ideology which derives from the Xenosh. It is their master plan. It is their obsession for world domination.
But the world, individuals and communities in this world can't face that because they will not face the responsibility to hate. To hate with a unified mind, to hate correctly, and to hate the right target. So why am I talking about this? And why am I making such a huge case about this? What does this have to do with the Mandela effect?
It has a great deal to do with the Mandela Effect and the message that is coming through this effect as I have decoded it so far in this series. Don't forget the forbidden fruit of the Mandela Effect that when you bite that forbidden fruit your eyes are opened to the JQ.
The avocado which is called Hass, and Hass means hate in German. So the clue pointing to hatred is right there, and it gets better. You know, it's a fact that a film was made about the Beilis trial, and it was called “The Fixer”, and it was based on the novel by a Xenosh author called Bernard Malamud.
And the screenplay of “The Fixer” was written by Dalton Trumbo, who was blacklisted during the McCarthy era for being a communist and an accomplice of the Xenosh-led communist movement in Hollywood.
So, after the McCarthy era ended and the Xenosh emerged, scott free, Dalton Trumbo had the opportunity to celebrate that by writing a script which displays over and over again the innocence of the accused in Beilis case, and the righteousness of that particular Xenosh individual. What a righteous, outstanding human being he is.
Well, isn't it true that the Bible says that the Hebrews, the chosen people, are the best human beings by the fact that they have been chosen by God to represent and model what is best in humanity. Simple proposition. What could be any clearer than that?
And it's remarkable when you look into the background of this film, “The Fixer”, well, what do you find? A couple of things. First you find the pattern in which a Xenosh is played by a Goy. So Alan Bates plays the main character. By the way, the main character, “The Fixer”, is portrayed as a humble handyman, whereas Beilis was actually the foreman of a clay pit where they produced bricks, and he was also the overseer of a synagogue room which was in the same location as the clay pit.
So the screenplay and the novel presumably do not attempt to represent accurately the physical features of the case and the charming and let's say, what is the word? Yes, the endearing figure of the fixer or handyman takes the place of Beilis in the story.
It's remarkable when you go and look at the background of the story, you find that the opening of the movie begins with a quotation. And that quotation is taken from the work of a Jewish philosopher, Baruch Spinoza, who was a Xenosh from the Netherlands.
Now once again, there's a lot of crap and garbage and bullshit and drivel in philosophy. But to a certain extent, you know, there's a lot of critical scrutiny around philosophy as well.
So how do you find the Xenosh represented in the field of philosophy? Well, barely at all. Probably Spinoza is one of the outstanding Xenosh philosophers, if not the single outstanding one.
So here it is. The quotation reads like this, “All these questions fall within a man's natural right, which he cannot abdicate, even with his own consent”.
That's an elegant proposition, which happens to be a total lie, or you can consider it an error. I take it for a lie. I take it for a deliberate deceit coming out of a mindset that knows nothing but deceit.
The characteristic of the Archons according to the Gnostics is that they revel in deceit and depravity. Why is this proposition deceitful? Because all these questions, which are basically the questions of guilt and innocence raised by the Beilis episode, do not fall within man's natural right, because there is no natural right. They are all matters of conscience to be decided voluntarily.
Spinoza claims that the human animal has some natural right that it cannot abdicate, even with its own consent. This is a tortured formula of, I don't know what, a tortured formula of inverted guilt, I suppose.
The very nature of conscience is that it is a continual act of consent. It requires a continual act of consent. You consult your conscience, you consent with an event or against the event based on your conscience. And of course you can abdicate your conscience. Millions and millions of people in the world do it all the time.
So this statement, which is presented as a lofty philosophical epigram at the beginning of this film, represents exactly what I'm talking about. It represents this horrific notion of righteousness and human rights. The con of human rights is a great achievement of the Xenosh. Tak.
So to bring this talk, you know, around to its conclusion, I'm here at 50 minutes now, I'd like to make something clear to you and I ask you to register this in your minds and hold it for the remainder of this exercise until the completion of this channel, until the completion of the talks and carry it with you from whatever it is that you have taken from this investigation. Carry it with you going forward.
It's not my purpose, it was never my purpose at the beginning of this investigation to preach to you about the JQ or historical revisionism. It was never my purpose at any moment to convert you to the JQ or to prove to you that historical revisionism and historical review are the only ways that we have to correct the historical narrative and how important that is and so forth and so on.
No, I have been, what shall I say, I have been expounding on these subjects because they come through in the message encoded in the Mandela Effect. You know, the message encoded in the Mandela Effect about the master race, about genocide, which is an activity perpetrated by the master race, the two concepts cannot be separated, about social vampirism, about Jewish ritual murder.
These subjects have been extensively developed by many, many other people and you could encounter those subjects and many of the things that I have said in regard to them on the Internet without ever knowing anything about Mandela Effect Decoded. This channel is not unique in bringing forth those points, not at all.
I talk about them because they are inherent to the message encoded in the Mandela Effect, and I go into the issues and questions that are raised by that message.
So, it may seem at moments, if I go into, say, a long discourse about Greek tragedy and the birth of conscience that I'm just using the Mandela effect to get your attention so that I can expound to you on these matters which are obviously of deep and passionate interest to me. But you know that's really not the case.
I'm talking about them because they're relevant. It may seem at moments like I've gone really off track and I'm taking this whole investigation into realms where I need not go, necessarily. But I assure you that these issues in which I choose to extrapolate are specifically indicated in the evidence.
Hass means hate. Justus, the name Justus, curiously and bizarrely juxtaposed with the name Jesus in the New Testament now, that's a genuine Mandela effect, refers directly to justice. It refers to the Zadok. The theme of the vampire refers to the Zadok. The vampire is Vlad. And a vampire, well, an example of a vampire is Menachem Mendel Beilis.
And that's not the only one that I could name. Fix your eyes on that figure of Dracula wearing the medallion of the Star of David for a moment and listen to this quotation from Helmut Schramm's book on J.R.M. This is from his long chapter. There are two actually on the Beilis trial. And, by the way, every single thing that Schramm says is extensively footnoted. I'm not going to go to the sources, but the sources are all there and they are contained at the end of the document if you want to check them out.
So Schramm writes:
“Among Beilis’ effects, notes were found which, among others, listed a Fayvel Shearson. Therewith surfaces, behind the accused, the fearful shape of the Zadik, of the Hasidim, who is to be seen as spiritus rector, or guiding spirit, also of this blood murder.
“Shearson, out of the Lubovitsky, at whose name the accursed Beilis constantly becomes uneasy and wipes the sweat from his brow, while his defense counsel also immediately display an increased activity. That Shearson comes from an old Hasidic family in Russia from which come several Shakhtar or ritual slaughterers and murderers.
“The Tzadik is the Übermensch or the Superman of Hasidism who occupies almost the same position as Jesus Christ in Christianity and is sanctified from his mother's womb, i.e. the secret of the ritual slaughter is passed down from father to son.
“He crawls out of his mother's womb as completed Zaddik."
It's rather chilling, isn't it? The direct identification of the Zaddik figure, the righteous, the just, with the Shakta, the ritual slaughterer.
So those Jewish men who use that thin, super sharp blade for kosher slaughter of animals, they are shaktars, and the same term is applied to those who are responsible for the continuation through the generations of J.R.M.
Everyone who looks at the figure of Bela Lugosi dressed in black sees, of course, the Romanian prince, but that is pure misdirection. That is a deceit to take your attention away from who the vampire really is, who the vampires are.
The vampires are those whose symbol is the medallion that Dracula wears in that 1931 film. And so there you have it. The evidence based on the extensive documentation and the documentation of Helmut Schramm is staggering. And it brings to light a really important detail regarding the Beilis trial.
I have two more things to say about the Beilis trial. First is that he was convicted. Did you know that? And it's probably due, his conviction is probably largely due to the testimony of a child. Because there were three children in the clay pit area, in the brickyard, at the time that Andrei Yashinsky was abducted, and those three children were interviewed by a special investigator named Krasovsky, previous to the trial. And those three children all identified Beilis as the man who took Andrei in hand and pulled him away to some unknown place, possibly to the synagogue room next to the clay pits.
Well, when Krasnovsky, Krasovsky went to interview these three children prior to the scandal of the trial exploding, being a kind man that he was, he brought them some sweet cakes. Consequently, a few days later, they fell gravely ill and two of them died.
Now, poisoning is not an unusual event to happen around trials of blood libel, or what is also called the Passover ritual. And two died, but one of them survived, and she gave testimony, that child. But, even though Beilis was convicted, he was not convicted as the murderer, but as an accomplice, which is probably the truth.
And the real murderer would have been another vampire named Fayvel Shearson. And this name Shearson is of high rank. It is at the height of the circle of Shabbat Lubavitch in the world today.
Shearson is a big, big name in international Jewry, isn't it? So I just want to point that out. As you're looking at Bela Lugosi, be sure to look at the medallion, because that's where the truth is. And that's where the recognition goes.
And really, after all is said and done, you have to ask yourself, well, can humanity or some members of the human community come together and hate with a single mind that which is truly hateable? Is that possible? Is that something? Is that an event to be achieved in correction?
Well, I don't know. Let's be vigilant. In closing, I'll just add a couple of more details because they're so good. These details have come up currently with the investigation over the last few days.
As a postscript to the Beilis trial, you need to know that he was convicted as an accomplice, but the sentence of murder, because accomplices to J.R.M. were murdered, were executed. This was part of the sentence. If you were an accomplice or in any way abetted the crime, you would also be executed.
But the sentence of capital punishment, as they call it, was changed to life imprisonment. That was in 1913. Remember October 1913. The centennial was celebrated a few years ago, and in 1917 when the Bolsheviks came to power they released Beilis and they proceeded to execute the judge who presided over the case and to poison, torture and murder several other of the principal individuals who were involved in the prosecution of Beilis. That is a fact.
Now as I've been investigating this instance of J.R.M. two delightful facts have come to light. In the first place, I went to research what has been written about blood libel since 1913. Remember that when the case of Beilis is called the last trial, it doesn't mean the last instance of J.R.M. It means that from the time of the Beilis trial onward, the Xenosh made certain that no case or no allegation or suspicion of J.R.M. would ever go to court.
So 1913 represents the imposition of that taboo. But since 1913, books have been written about the subject and other cases or suspected cases of J.R.M. have occurred but they have not been tried because the Xenosh control the legal system, and the media do not allow anyone to proceed with prosecution of these crimes, but there are numerous crimes in England, in Europe and as far away as Afghanistan that have happened since 1913.
So anyway, as I was looking for the most recent research on JRM, I came across a book entitled “Ritual Murder”, which was published by National Vanguard Books in 2001. And the author was Philipp de Vier, V-I-E-R, which is a Dutch name. Vier means four.
And in the article, where this reference turned up I found that that was a pseudonym or pen name and that the actual name of the person who wrote the most recent book about Jewish ritual murder, well I don't know how to pronounce his name. Let me spell his name for you. This is the name of the actual individual. You can find him on the internet. Presumably he's still alive.
There are photographs of him and many articles by him on the Internet. So the man who used the pseudonym of Philip De Vier is called H-A-R-R-E-L-L, well, Harold. I guess that's a variation of Harold. And his last name is spelled R-H-O-M-E.
Now how would you pronounce his last name? I guess, probably taking a wild guess, many people would just say Dr. Harold Rhome. And I was quite delighted by coming across that piece of evidence as I worked the case, and finally, to end on a positive note, another piece of evidence came to my attention from meticulous reading of Helmut Schramm.
Schramm, by the way, published the book in 1943 in German, in Germany, and it was widely circulated, and he disappeared. His fate is unknown. He certainly died during the war. Or perhaps he perished in one of those 60 German cities that were firebombed at the close of the war.
So I cite here from the first line of the first paragraph on page 229 of Schramm's account of the Beilis affair, “On March 20th, 1911, the body of a boy was found on the border of the urban area of Kiev in a clay pit”.
In other words, the body of Andrei Yushchinsky was found on the 20th of March, 1911. Now there are some of you out there who followed the Gaia Navigation experiment who are probably jumping out of your chairs or perhaps even trying to peel yourself off the ceiling upon hearing that date.
March 20, 1911? How is that significant? Well, come ahead exactly 100 years to March 20, 2011. 100 years later to the day the Aeon Sophia initiated the reset of this divine experiment, and that reset which lasted from the spring equinox of 2011 until the spring equinox of 2014, is the basis of the Gaian Navigation Experiment.
So if you're wondering if any of this J.R.M., gruesome J.R.M. case study has anything to do with correction then you might consider that the last case to be tried and arguably on a global scale the most notorious and controversial case of JRM happened exactly 100 years before the initialization of correction.
So I leave you with that very great fact and I move on in the countdown 4, 3, 2, 1. And as always, until you hear from me the next time, may your attention be rewarded by the truth.
#64 - MED - The blessing of the Eumenides, part 2