I have done YouTube clips regarding pedophilia and indeed the commercialisation of child pornography, in fact I have done about 80 clips on YouTube regarding things that I know and been involved in. I suppose I can see things in a different perspective compared to other people. Most people these days seem to be either atheist/secular or else just apostate, whereas I have been a theistic satanist as well as a practical kabbalist.
There are things that are occuring now that I was told about in my satanist days that were simply just pipedreams back then. I always thought it was possible for all people of all colours and all beliefs to find favour with God (There is only one God, you may know him as the God of Abraham or the Holy Trinity whose unity is one and there is none above him nor was there anyone before him. Praise be upon him by all in all existance.)
I have done clips on the 'Kingdom of Moloch' and 'Sabbateans against the God of Abraham', in addition I did a series of clips called 'Pedofilth'. In the pedofilth series I did a clip called 'Pedofilth 3a' where I show that the Talmud condones and sets rules for pedosex within the jewry community. But I will tell you that the Talmud says that goyim (non jewry) children are filth and therefore there are no rules concerning or barring pedosex acts between jewry adults and goyim children.
As much as I would like to think that jews and other groups can be saved by reconciling to God, the fact is that I have to agree with Brother Nathanael that jewry cannot. Jewry is largely atheist or else believe in a pantheistic concept, they do not believe in hell and their version of Judgment Day is very perverse.
So what is jewry? That can never be answered because the definitions of what makes one jewish are constantly redefined and interchanged. Within the confusion we have seen anything resembling Abrahamic judaism either been hijacked or extinguished by
a type of gnosticism which has declared the God of Abraham to be evil and which has placed the material over the spiritual or Tebhel over Cheled. This is important to note because jewry sees it in two ways, first there are physical jews or tebhel jews.
They are deemed to be the 'higher' jews because they were born of a jewish mother, things such as religion, race or culture are completely irrelevant. If you are born of a jewish mother then you are a member of the 'tribe' for life, you can be an atheist jew, a satanist jew, a xtian jew or even an islamic jew but at the end of the day you are a jew first and the religion/non religion you add at the front comes an extremely distant second. In fact an atheist jew is quite welcome at the synagogue, to renounce God and attend the synagogue with the knowledge of the congregation isnt an issue. The only way to be expelled from jewry is to renounce jewry in front of a congregation in the synagogue. If you are born of a jewish mother then you are born into the tribe, your maternal bloodline is your entrance fee and your bar/bat mitzvah confirms that you are a confirmed member.
Even at the age of 13 you are an adult member with adult responsibilities, this too is important to note because a jewish boy only has 4 years of childhood because the talmud allows for adult jews to have sex with them up to the age of 9. For jewish girls they can only be available for sex by jewish adults up till the age of 3.
The pedosex perversion is mandated in the talmud which is not of any prophet or any divine figure. In fact the talmud was written by rabbis who seem to be servants to Moloch. As the below confirms.....
From http://www.answering-christianity.com/jews1.htm and there are many sites like this
* “If a ‘goy’ (Gentile) hits a Jew he must be killed.” (Sanhedrin 58b)
* “If a Jew finds an object lost by a ‘goy’ it does not have to be returned.” (Baba Mezia 24a)
* “If a Jew murders a ‘goy’ there will be no death penalty.” (Sanhedrin 57a)
* What a Jew steals from a ‘goy’ he may keep.” (Sanhedrin 57a)
* “Jews may use subterfuges to circumvent a ‘goy.’” (Baba Kamma 113a)
* “All children of the ‘goyim’ (Gentiles) are animals.” (Yebamoth 98a)
* “Girls born of the ‘goyim’ are in a state of ‘niddah’ (menstrual uncleanness!) from birth.” (Abodah Zarah 36b)
SATANIC VERSES OF THE TALMUD’S HATRED TOWARDS THE GENTILES
* “The ‘goyim’ are not humans. They are beasts.” (Baba Mezia 114b)
* “If you eat with a ‘goy’ it is the same as eating with a dog.” (Tosapoth, Jebamoth 94b)
* “Even the best of the ‘goyim’ should all be killed.” (Soferim 15)
* “Sexual intercourse between the ‘goyim’ is like intercourse between animals.” (Sanhedrin 74b)
* “When it comes to a Gentile in peace times, one may harm him indirectly, for instance, by removing a ladder after he had fallen into a crevice.” (Shulkan Arukh, Yoreh De ‘ah, 158, Hebrew Edition only)
SATANIC VERSES OF THE TALMUD’S BLASPHEMIES AGAINST JESUS CHRIST, THE VIRGIN MARY,& ALL CHRISTIANS
* “‘Yashu’ (derogatory for ‘Jesus’) is in Hell being boiled in hot excrement.” (Gittin 57a)
[’Yashu’ is an acronym for the Jewish curse, ‘May his (Jesus) name be wiped out forevermore.’]
* Yashu (Jesus) was sexually immoral and worshipped a brick.” (Sanhedrin 107b)
* “Yashu (Jesus) was cut off from the Jewish people for his wickedness and refused to repent.” (Sotah 47a)
* “Miriam the hairdresser had sex with many men.” (Shabbath 104b, Hebrew Edition only)
* “She who was the descendant of princes and governors (the virgin Mary) played the harlot with carpenters.” (Sanhedrin 106a)
* “Christians who reject the Talmud will go to hell and be punished there for all generations.” (Rosh Hashanah 17a)
Now some of you may wonder how is it that pedophilia is condoned within jewry and nothing is said about it?
Well there has been some legal actions against pedo rabbis but for the most part these investigations go nowhere due to a religious edict called 'mesirah' which prevents jews from going to secular (non jewry) authorities about child sexual abuse. At best a jew can complain about a pedophile rabbi to other rabbis, but if the sexual abuse is mandated by the talmud then that jew will simply be ignored or told to shut up.
https://en.wikipedia.org/wiki/Mesirah
Rabbinic courts in Israel have been known to issue writs calling for social exclusion of Jews bringing legal issues to Israel's civil courts.
[But its not only in Israel where this applies, it is a global edict that especially applies in western countries. It is important to note that while most people think of Israel as a strip of land between Lebanon and Egypt, for jewry it means the entire earth in this world]
The mesirah doctrine came under intense public scrutiny in Australia in early 2015 as a result of evidence given to the Royal Commission into Institutional Responses to Child Sexual Abuse relating to an alleged long-running and systematic cover-up of child sexual abuse and the institutional protection of perpetrators at the exclusive Melbourne boys' school Yeshiva College. Fairfax Media on 28 January 2015 reported secret tape recordings and emails had been disclosed which revealed members of Australia's Orthodox Jewish community who assisted police investigations into alleged child sexual abuse were pressured to remain silent on the matter. Criminal barrister Alex Lewenberg was alleged to have been "disappointed", and to have berated a Jew who had been a victim of a Jewish sex offender and whom he subsequently regarded as a mossur for breaking with Mesirah tradition.
In February 2015 Mr Zephaniah Waks, an adherent of the ultra-Orthodox Hasidic Chabad sect in Melbourne, Australia, testified to the Royal Commission that following his discovery that one of his sons had been sexually abused by Rabbi David Kramer, a teacher at their school, Yeshiva College, he confronted the school's principal, Rabbi Abraham Glick and demanded that Kramer be sacked. Mr Waks told of his shock when he learned a few days later that Kramer was still working at the school, and that he again confronted Rabbi Glick, who then claimed that Kramer had admitted his guilt "because he wanted to be caught" but that the school could not dismiss Kramer because (Glick claimed) he was at risk of self-harm. Mr Waks also told the Commission that despite his anger, he felt constrained not to go to the authorities because of the doctrine of mesirah:
" I thought this was absolutely outrageous, however if I reported this to the police I would be in breach of the Jewish principle of mesirah.”
Waks said the concept of “mesirah” prevented members of the ultra-Orthodox Chabad sect of Judaism from going to secular authorities.
“At the very least, the breach of mesirah almost certainly always leads to shunning and intimidation within the Jewish community and would almost certainly damage marriage prospects of your children.”
Giving evidence to the Commission on the day before his father, Mr Menachem (Manny) Waks, one of three children from the Waks family who were sexually abused by staff at Yeshiva College, testified that after breaking mesirah by going public about his abuse, he and his family had been ostracised by rabbinical leaders, shunned by his community and subjected to a sustained campaign of abuse, intimidation and threats, which eventually forced Mr Waks to leave Australia with his wife and children. He also testified about how members of the exclusive Chabad community had pressured him to abandon his advocacy:
"I was in fact contacted by several considered community members, and they said to me that the anti-Semites are having a field day with my testimony and my publicity around this issue, and that if I cared about the community, I'd cease doing that straight away."
Counsel Assisting the commission then asked Mr Waks how he felt having been accused of being an informer:
"I am appalled by it obviously, because the concept of 'Mesirah' really, you can become a death target. Taken at its literal meaning, you become potentially a target who is legitimate to be murdered, because you've gone and cooperated with the authorities. Now, I've never felt threatened for my life, but it does highlight the severity in which this concept is held."
Looking at jewry we can see a set of rules that are of a physical foundation and application. And yet at the same time they are not absolutes, we have the issue of antisemitism (political term) rather than anti-semitism (biological racial term) which jewry uses as a base to bring criminal charges against any non jew they percieve to be an enemy. Despite the fact that jewry is not semitic in the slightest....
Askhenazi jewry originated in the caucasus and are more related to chechens, georgians and gauguz turks if anything
Sephardic jewry originated from berber and iberian converts
Cochini jewry are simply indians
And so on... none of these jews are descendants of Moses and his tribe. But for some unknown reason non jews seem to accept any claim that they are 'Gods chosen people'.
It is from this myth/blatant lie that the teachings of Moses and indeed the other prophets have been perverted and corrupted to eliminate any spiritual teachings and turn the faith of Moses into a purely physical maternal bloodline cult. Let's look at the sects of judaism and compare...
Orthodox judaism - this is the realm of 'traditional jews'
Reform judaism - this is a bit different to orthodox because it accepts those born of a jewish father and non jewish mother as jews. In addition it openly accepts homosexuals.
Reconstructionalist judaism - this places jewish culture above all things and this includes their 'god'.
None of the above sects of judaism will expel atheists but will only expel jews who openly renounce judaism in a synagogue. Which leads to the question of 'who is their god?'
Remember that the origins of jewry are nothing to do with Abraham or Moses but rather they come from various pagan peoples who never formally renounced their paganism in areas of religion and certainly not in culture. Thus the various sects have continually negotiated and compromised their 'faith' and thus there can be no absolutes. On top of that the core beliefs of pantheism and atheism have been infused with jewish 'culture' and with the maternal bloodline tribalism the end result of this is what is accepted as judaism today.
So who is their god? Well this is where the Tebhel/Cheled factor comes into it, on this earth in this world there is the inanimate factor of Tebhel such as rocks, dirt, etc - the purely physical. But there is the transcendental factor of Cheled which can be put under the category of spiritual, humans are a balanced mixture of both.... well in theory anyway. These days we see an absolute dedication to the physical while the spiritual has been either utterly abandoned or utterly corrupted.
Jewry sees itself as the be all and end all, as physical human beings on this earth in this world they see themselves collectively as 'god' much in the same way that the black american 'Nation of Islam' sees all niggers collectively as 'allah'. As for what happens to jews when they die? They believe their souls become part of a transcendental god, much like drops of water in a cup combine as a single volume of water. But what happens to the souls of non jews? This is a problem for jewry which they cannot answer, they need to have these souls condemned either by themselves or higher power. This is why they encourage the most blasphemous actions by non jews and this is why jews are always foremost in things like pornography, abortion, usury, atheism and other anti Christian movements. Jews also gain by these actions too such as being in 'civil libertarian' movements which seek to release continually re-offending criminals knowing that they will re-offend and thus drive business to the jewry dominated legal fraternity who in turn seek to have criminals released in order for them to offend again and give them business.
Same can be said for pornography, jewry owns 90% of the pornography business in the USA. Pornography encourages rape and promiscurity which in turn results in unwanted pregnancies which are then terminated, usually by jewish abortionists. The babies are ripped out and burnt in incinerators much in the same way that sacrifices were performed to Moloch. Again we see that jewry dominated misery industries complement each other, and again it is the non jewry/goyim taxpayer footing the exorborant bills charged by jewry for these 'services'. This really is a type of dhimmitude tax where non jews fund their own suicide, not only that but they knowingly alienate themselves from God and by default become practicing atheists. Combined jewry can only become god if non jews willingly become just another farm animal, but unfortunately this seems to be the case.
Wednesday 1 June 2016
Friday 20 May 2016
The Sexual Revolution and Children
I post the following which I first saw on the David Icke site.
I make no claim whatsoever to this writing but I will say that you should read it and see that 'pedo rights' are nothing new. And once again it is atheist leftists and greens pushing this barrow who will be joined by child pornographers.
.... and they might win this time......
https://forum.davidicke.com/showthread.php?t=242887
The Sexual Revolution and Children: How the Left Took Things Too Far
Germany's left has its own tales of abuse. One of the goals of the German 1968 movement was the sexual liberation of children. For some, this meant overcoming all sexual inhibitions, creating a climate in which even pedophilia was considered progressive.
In the spring of 1970, Ursula Besser found an unfamiliar briefcase in front of her apartment door. It wasn't that unusual, in those days, for people to leave things at her door or drop smaller items into her letter slot. She was, after all, a member of the Berlin state parliament for the conservative Christian Democrats. Sometimes Besser called the police to examine a suspicious package; she was careful to always apologize to the neighbors for the commotion.
ANZEIGE
The students had proclaimed a revolution, and Besser, the widow of an officer, belonged to those forces in the city that were sharply opposed to the radical changes of the day. Three years earlier, when she was a newly elected member of the Berlin state parliament, the CDU had appointed Besser, a Ph.D. in philology, to the education committee. She quickly acquired a reputation for being both direct and combative.
The briefcase contained a stack of paper -- the typewritten daily reports on educational work at an after-school center in Berlin's Kreuzberg neighborhood, where up to 15 children aged 8 to 14 were taken care of during the afternoon. The first report was dated Aug. 13, 1969, and the last one was written on Jan. 14, 1970.
Even a cursory review of the material revealed that the educational work at the Rote Freiheit ("Red Freedom") after-school center was unorthodox. The goal of the center was to shape the students into "socialist personalities," and its educational mission went well beyond supervised play. The center's agenda included "agitprop" on the situation in Vietnam and "street fighting," in which the children were divided into "students" and "cops."
Pantomiming Intercourse
The educators' notes indicate that they placed a very strong emphasis on sex education.
Almost every day, the students played games that involved taking off their clothes, reading porno magazines together and pantomiming intercourse.
According to the records, a "sex exercise" was conducted on Dec. 11 and a "fucking hour" on Jan. 14. An entry made on Nov. 26 reads: "In general, by lying there we repeatedly provoked, openly or in a hidden way, sexual innuendoes, which were then expressed in pantomimes, which Kurt and Rita performed together on the low table (as a stage) in front of us."
The material introduced the broader public to a byproduct of the student movement for the first time: the sexual liberation of children. Besser passed on the reports to an editor at the West Berlin newspaper Der Abend, who published excerpts of the material. On April 7, 1970, the Berlin state parliament discussed the Rote Freiheit after-school center. As it turned out, the Psychology Institute at the Free University of Berlin was behind the center. In fact, the institute had established the facility and provided the educators who worked there. Besser now believes that it was a concerned employee who dropped off the reports at her door.
A few days later, Besser paid a visit to the Psychology Institute in Berlin's Dahlem neighborhood, "to take a look at the place," as she says. In the basement, Besser found two rooms that were separated by a large, one-way mirror. There was a mattress in one of the rooms, as well as a sink on the wall and a row of colorful washcloths hanging next to it.
When asked, an institute employee told Besser that the basement was used as an "observation station" to study sexual behavior in children.
It has since faded into obscurity, but the members of the 1968 movement and their successors were caught up in a strange obsession about childhood sexuality. It is a chapter of the movement's history which is never mentioned in the more glowing accounts of the era.
On this issue, the veterans of the late '60s student movement seem to have succumbed to acute amnesia; an analysis of this aspect of the student revolution would certainly be worthwhile.
The Possibility of Sex with Children
In the debate on sexual abuse, one of the elements is confusion as to where the line should be drawn in interactions with children. It is a confusion not limited to the Catholic Church. Indeed, it was precisely in so-called progressive circles that an eroticization of childhood and a gradual lowering of taboos began. It was a shift that even allowed for the possibility of sex with children.
The incidents at the Odenwald School in the western state of Hesse -- a boarding school with no religious affiliation -- showed that there was a connection between calls for reform and the removal of inhibition. The case of Klaus Rainer Röhl, the former publisher of the leftist magazine Konkret, also makes little sense without its historical context.
The articles in Konkret that openly advocated sex with minors are at least as disturbing as the accusations of Röhl's daughters Anja and Bettina that he molested them, which Röhl denies.
The left has its own history of abuse, and it is more complicated than it would seem at first glance. When leaders of the student movement of the late 1960s are asked about it, they offer hesitant or evasive answers. "At the core of the movement of 1968, there was in fact a lack of respect for the necessary boundaries between children and adults. The extent to which this endangerment led to abuse cases is unclear," Wolfgang Kraushaar, a political scientist and chronicler of the movement, writes in retrospect.
A lack of respect for boundaries is putting it mildly. One could also say that the boundaries were violently torn open.
Sexual liberation was at the top of the agenda of the young revolutionaries who, in 1967, began turning society upside down. The control of sexual desire was seen as an instrument of domination, which bourgeois society used to uphold its power. Everything that the innovators perceived as wrong and harmful has its origins in this concept: man's aggression, greed and desire to own things, as well as his willingness to submit to authority. The student radicals believed that only those who liberated themselves from sexual repression could be truly free.
'Hostile Treatment of Sexual Pleasure'
To them, it seemed obvious that liberation should begin at an early age. Once sexual inhibitions had taken root, they reasoned, everything that followed was merely the treatment of symptoms. They were convinced that it was much better to prevent those inhibitions from developing in the first place. Hardly any leftist texts of the day did not address the subject of sexuality.
For instance, "Revolution der Erziehung" ("The Revolution in Education"), a work published by Rowohlt in 1971, which quickly became a bestseller, addresses sexuality as follows: "The de-eroticization of family life, from the prohibition of sexual activity among children to the taboo of incest, serves as preparation for total assimilation -- as preparation for the hostile treatment of sexual pleasure in school and voluntary subjugation to a dehumanizing labor system."
Issue 17 of the cultural magazine Kursbuch, published in June 1969, described the revolutionaries' position in practical terms. Published by German author Hans Magnus Enzensberger, the issue contained a report by the members of Commune 2 in Berlin, titled "Educating Children in the Commune." In the summer of 1967, three women and four men moved into an apartment in an old building on Giesebrechtstrasse, together with two small children, a three-year-old girl, Grischa, and a four-year-old boy, Nessim. For the residents, the cohabitation experiment was an attempt to overcome all bourgeois constraints, which included everything from separate bank accounts and closed bathroom doors to fidelity within couples and the development of feelings of shame. The two children were raised by the group, which often meant that no one paid much attention to them.
Because the adults had made it their goal to not just "tolerate but in fact affirm child sexuality," they were not satisfied to simply act as passive observers.
The members of this commune also felt compelled to write down their experiences, which explains why some of the incidents that occurred were reliably documented. On April 4, 1968, Eberhard Schultz describes how he is lying in bed with little Grischa, and how she begins to stroke him, first in the face, then on the stomach and buttocks, and finally on his penis, until he becomes "very excited" and his "cock gets hard." The little girl pulls down her tights and asks Schultz to "stick it in," to which he responds that his penis is "probably too big." Then he strokes the girl's vagina.
Part 2: 'Look, My Vagina'
Kursbuch 17 contained a series of poster-sized photos. Under the headline "Love Play in the Children's Room," it depicted Nessim and Grischa, both naked. The oversized images are of the sort that one would expect to see in a magazine for pedophiles today -- certainly not in an influential publication of the leftist intelligentsia. The caption reads: "Grischa walks over to the mirror, looks at her body, bends forward several times, encircling her buttocks with her hands, and says: 'Look, my vagina.'"
Ulrich Enzensberger, a former member of the commune, later said that Nessim, at any rate, looked back "in horror" at his commune days. Nessim is now a political scientist in Bremen, while Grischa lives in Berlin and works for a publishing company. Nessim and Grischa have lived very private lives ever since they were able to make their own decisions. When asked, Nessim says politely that he only discusses his childhood "and, therefore, intimate subjects, with trusted individuals." Grischa, now 46, is similarly private about her past.
It is tempting to dismiss the "love play" in the commune as an exception, as a radical excess of a revolutionary project, if so many leftist parents hadn't modeled their own lives on the educational experiments on Giesebrechtstrasse. For these contemporaries, Commune 2 was a pilot project in anti-authoritarian education that was quickly followed by private kindergartens in which parents applied the new ideas to raising their children, first in Frankfurt, Berlin, Hamburg and Stuttgart, and eventually in smaller cities like Giessen and Nuremberg.
Initially, the parents addressed practical issues, such as whether to take their children with them to protest marches. But the agenda eventually turned to sex education. In these anti-authoritarian kindergartens and daycare centers, known as Kinderladen, no other subject was discussed at such length as sex, says Alexander Schuller, one of the pioneers of the movement.
Divided Over the Issue
In 1969 Schuller, a sociologist, was one of the founders of a Kinderladen in Berlin's Wilmersdorf neighborhood. Like Schuller, the other parents were academics, journalists or university employees -- a decidedly upper middle-class lot. Schuller's two sons, four and five years old at the time, grew up without the customary rules and punishments of a government-run daycare facility.
But the adults were soon divided over the issue of sex. Some were determined to encourage their children to show and touch their genitalia, while the others were horrified by the idea.
"It was never addressed quite that directly, but it was clear that in the end, sex with the two female teachers was considered," says Schuller. "I found it incredibly difficult to take a stance. I felt that what we were trying to do was fundamentally correct, but when it came to this issue, I thought: This is crazy, it just isn't right. But then I felt ashamed of thinking that way. I think many were in the same position."
After a year of grueling discussion, the more prudish group prevailed, and the parents decided that there would be no sex in the Kinderladen.
Nowadays, the stimulation of a child's sex organs by an adult is clearly seen as criminal sexual assault. But for the revolutionaries of 1968, it was an educational tool that helped "create a new person," according to the "Handbook of Positive Child Indoctrination," published in 1971. "Children can learn to appreciate eroticism and sexual intercourse long before they are capable of understanding how a child is conceived. It is valuable for children to cuddle with adults. It is no less valuable for sexual intercourse to occur during cuddling."
Constant Enlightenment
The self-deception of these supposedly enlightened parents began when they tried to force an uninhibited relationship with sex on the children. In theory, their goal was to enable the children to act on their sexual needs. But because children are not spontaneously inclined to become sexually active in front of adults, they had to be stimulated to do so.
The parents were constantly telling sex jokes and using words like "cock," "butt" and "vagina." "Actually, my sons really liked going to the Kinderladen," says Schuller, "but they thought the constant chatter about sex was horrible."
In her novel "Das bleiche Herz der Revolution" ("The Pale Heart of the Revolution"), Sophie Dannenberg strikingly described how agonizing it can be for children when their boundaries of privacy are violated. Dannenberg, whose parents, motivated by their affiliation with the German Communist Party, sent her to a Kinderladen in the western city of Giessen in the 1970s, used the stories told by her mother and other contemporary witnesses to write her account of an atmosphere of constant enlightenment.
The material she used includes an account of a parents' evening where one of the mothers said that she stripped naked in front of her son so that he could "inspect" her. In the process, the woman spread her legs to expose her private parts for his inspection. The game ended when the boy stuck a pencil into his mother's vagina. The parents also spent a long time discussing whether it was a good idea to have sex with their own children, so as to demonstrate the "naturalness" of sexual intercourse.
Although the people Dannenberg interviewed did not recall any instances of physical advances, they did describe "softer forms of sexual assault," such as pushy demands on children to show their naked bodies. In the novel, which is based on Dannenberg's research, the eight-year-old character Simone is told to strip in front of several adults and other children. "Why do you want to hide yourself," the mother says, to the amusement of the people standing around, when the child instinctively holds a pillow in front of her genitalia. "It's a beautiful thing you have there! Show it to us!"
Escapades
No other scene in the book has provoked such angry reactions as this one. Dannenberg
reports that she was literally shouted down during events to discuss the book whenever the scene was mentioned. "Lies, lies," audience members shouted once when she was in a panel discussion with Ulrich Enzensberger and reminded him of the sexual escapades of the day.
It probably wasn't always easy for the adults, either, to be so free. Not everyone knew what to do when the children went from playing with themselves to fondling the adults.
In his 1975 autobiographical book "Der grosse Basar" ("The Great Bazaar"), Green Party politician Daniel Cohn-Bendit describes his experiences as a teacher in a Frankfurt Kinderladen. When the children entrusted to his care opened his fly and began stroking his penis, he writes, "I was usually quite taken aback. My reactions varied, depending on the circumstances."
Part 3: 'That Hurts'
Others found it noticeably more difficult to deal with the situation. The records of a
Stuttgart Kinderladen from December 1969 include an account by a mother who suddenly found several children reaching under her skirt. When one of the boys began pulling her pubic hair, the woman wasn't sure how to react. On the one hand, she didn't want to seem inhibited, but on the other hand, the situation was unpleasant for her. "That hurts," she finally said, "I don't like that."
An account by the sociologist Monika Seifert, who described her experiences in the "Parents' Collective of the Frankfurt Children's School" in the magazine Vorgänge (excerpts of which later appeared in SPIEGEL in the fall of 1970), reveals how difficult it was for the Kinderladen parents to eventually decide between their own ideological expectations and their sense of right and wrong.
In the account, Seifert critically asks herself why, in her project, "no cases of attempted, direct, purposeful sexual activity between a child and an adult were observed."
It should be noted that she sees this as a shortcoming, not a success. As a mother, Seifert concludes that the "inhibitions and insecurities of the adults" were probably to blame for their passivity, and that the children were likely "suppressing their sexual curiosity in this regard because of the subconscious reactions of the adults."
'An Incredibly Erotic Game'
Does what happened in a number of the Kinderladen qualify as abuse? According to the criteria to which Catholic priests have been subjected, it clearly does, says Alexander Schuller, the sociologist. "Objectively speaking, it was abuse, but subjectively it wasn't," says author Dannenberg. As outlandish as it seems in retrospect, the parents apparently had the welfare of the children in mind, not their own. For the adherents to the new movement, the child did not serve as a sex object to provide the adults with a means of satisfying their sexual urges. This differentiates politically motivated abuse from pedophilia.
Here, too, the distinctions become blurred. How should we react when Cohn-Bendit writes, in his memoirs, about "little, five-year-old girls who had already learned to proposition me?"
It wasn't the only time the Green politician raved about his experiences with children. In a largely unnoticed appearance on French television on April 23, 1982, Cohn-Bendit, a member of the European Parliament today, said the following:
"At nine in the morning, I join my eight little toddlers between the ages of 16 months and 2 years. I wash their butts, I tickle them, they tickle me and we cuddle. … You know, a child's sexuality is a fantastic thing. You have to be honest and sincere. With the very young kids, it isn't the same as it is with the four-to-six-year-olds. When a little, five-year-old girl starts undressing, it's great, because it's a game. It's an incredibly erotic game."
Cohn-Bendit later claimed that his portrayals in the book were meant as a provocation. Whether or not one believes his assertions, the development of the Greens in the 1980s shows that their nonchalant talk about sex with young children eventually attracted real pedophiles.
No Age Restrictions
In the wake of the emerging gay movement, so-called Pedo groups soon appeared. Taking their cue from homosexuals, they also claimed that, as a minority, they were entitled to certain rights. The best known of these groups was the "Indian Commune" in Nuremberg, an "alternative living project" of adults of children. The "Indians," brightly painted and vocal, appeared at the first Green Party convention, in the southwestern German city of Karlsruhe in 1980, to drum up support for their cause, which they called "free sex for children and adults."
The Greens were not long immune to the argument that the government should not limit the sexuality of children. At its convention in Lüdenscheid in 1985, the Greens' state organization in the western state of North Rhine-Westphalia argued that "nonviolent sexuality" between children and adults should generally be allowed, without any age restrictions. "Consensual sexual relations between adults and children must be decriminalized," the "Children and Youth" task force of the Green Party in the southwestern state of Baden-Württemberg wrote in a position paper at about the same time. Public protests forced the party to remove the statement from the document.
During this time, no other newspaper offered pedophiles quite as much a forum as the
alternative, left-leaning Tageszeitung, which shows how socially acceptable this violation
of taboos had become in the leftist community. In several series, including one titled "I Love Boys," and in lengthy interviews, men were given the opportunity to describe how beautiful and liberating sex with preadolescent boys supposedly was. "There was a great deal of uncertainty as to how far people could go," says Gitti Hentschel, the co-founder and, from 1979 to 1985, editor of Tageszeitung. Those who, like Hentschel, were openly opposed to promoting pedophilia were described as "prudish" -- as opposed to freedom of expression. "There is no such thing as censorship in the Tageszeitung," was the response.
Carte Blanche
One of the few leaders of the left who staunchly opposed the pedophile movement early on was social scientist Günter Amendt. "There is no equitable sexuality between children and adults," Amendt said, expressing his outrage over the movement. Alice Schwarzer, the founder of the political women's magazine Emma, also spoke out against the downplaying of sex with children and defined it as what it really was: outright abuse.
Amendt recalls how he was disparaged as a reactionary in flyers and articles. "There was an outright campaign against Alice and me at the time," he says. It wasn't until the mid-1990s that this horrific episode came to an end. In 1994, the Pedos appeared in Tageszeitung for the last time, and even that publication recognized that intercourse with little boys was no different than with little girls, who, thanks to the women's movement, have long been deemed worthy of protection.
The revolutionaries of the late 1960s are still a long way from confronting this part of their history. When questions about the activities of members of the movement of 1968 were raised in connection with the abuse cases at the Odenwald School, the apologists for the movement were quick to give themselves a carte blanche.
"Such accusations are also part of an attempt to denounce social progress," sexologist and 1968 veteran Gunter Schmidt wrote in the Frankfurter Rundschau. "On the whole, the social changes that are associated with the number 1968 were more likely to have led to the prevention of abuse."
This is a very mild way of recalling the past. It is certainly not shared by everyone who was part of the leftist educational experiments of the day.
http://www.spiegel.de/international/zeitgeist/the-sexual-revolution-and-children-how-the-left-took-things-too-far-a-702679-3.html
Quote:
Nowadays, the stimulation of a child's sex organs by an adult is clearly seen as criminal sexual assault. But for the revolutionaries of 1968, it was an educational tool that helped "create a new person," according to the "Handbook of Positive Child Indoctrination," published in 1971. "Children can learn to appreciate eroticism and sexual intercourse long before they are capable of understanding how a child is conceived. It is valuable for children to cuddle with adults. It is no less valuable for sexual intercourse to occur during cuddling."
Quote:
It is tempting to dismiss the "love play" in the commune as an exception, as a radical excess of a revolutionary project, if so many leftist parents hadn't modeled their own lives on the educational experiments on Giesebrechtstrasse. For these contemporaries, Commune 2 was a pilot project in anti-authoritarian education that was quickly followed by private kindergartens in which parents applied the new ideas to raising their children, first in Frankfurt, Berlin, Hamburg and Stuttgart, and eventually in smaller cities like Giessen and Nuremberg.
Strange how it used to be the way to go, but for some reason someone somewhere decided its not the way to go and stopped this practice. I see from the beginning of this thread, it was to possibly be brought back as shown from government publications disseminated with the parents approval and all others (93%).
http://www.spiegel.de/international/zeitgeist/the-sexual-revolution-and-children-how-the-left-took-things-too-far-a-702679-3.html
I make no claim whatsoever to this writing but I will say that you should read it and see that 'pedo rights' are nothing new. And once again it is atheist leftists and greens pushing this barrow who will be joined by child pornographers.
.... and they might win this time......
https://forum.davidicke.com/showthread.php?t=242887
The Sexual Revolution and Children: How the Left Took Things Too Far
Germany's left has its own tales of abuse. One of the goals of the German 1968 movement was the sexual liberation of children. For some, this meant overcoming all sexual inhibitions, creating a climate in which even pedophilia was considered progressive.
In the spring of 1970, Ursula Besser found an unfamiliar briefcase in front of her apartment door. It wasn't that unusual, in those days, for people to leave things at her door or drop smaller items into her letter slot. She was, after all, a member of the Berlin state parliament for the conservative Christian Democrats. Sometimes Besser called the police to examine a suspicious package; she was careful to always apologize to the neighbors for the commotion.
ANZEIGE
The students had proclaimed a revolution, and Besser, the widow of an officer, belonged to those forces in the city that were sharply opposed to the radical changes of the day. Three years earlier, when she was a newly elected member of the Berlin state parliament, the CDU had appointed Besser, a Ph.D. in philology, to the education committee. She quickly acquired a reputation for being both direct and combative.
The briefcase contained a stack of paper -- the typewritten daily reports on educational work at an after-school center in Berlin's Kreuzberg neighborhood, where up to 15 children aged 8 to 14 were taken care of during the afternoon. The first report was dated Aug. 13, 1969, and the last one was written on Jan. 14, 1970.
Even a cursory review of the material revealed that the educational work at the Rote Freiheit ("Red Freedom") after-school center was unorthodox. The goal of the center was to shape the students into "socialist personalities," and its educational mission went well beyond supervised play. The center's agenda included "agitprop" on the situation in Vietnam and "street fighting," in which the children were divided into "students" and "cops."
Pantomiming Intercourse
The educators' notes indicate that they placed a very strong emphasis on sex education.
Almost every day, the students played games that involved taking off their clothes, reading porno magazines together and pantomiming intercourse.
According to the records, a "sex exercise" was conducted on Dec. 11 and a "fucking hour" on Jan. 14. An entry made on Nov. 26 reads: "In general, by lying there we repeatedly provoked, openly or in a hidden way, sexual innuendoes, which were then expressed in pantomimes, which Kurt and Rita performed together on the low table (as a stage) in front of us."
The material introduced the broader public to a byproduct of the student movement for the first time: the sexual liberation of children. Besser passed on the reports to an editor at the West Berlin newspaper Der Abend, who published excerpts of the material. On April 7, 1970, the Berlin state parliament discussed the Rote Freiheit after-school center. As it turned out, the Psychology Institute at the Free University of Berlin was behind the center. In fact, the institute had established the facility and provided the educators who worked there. Besser now believes that it was a concerned employee who dropped off the reports at her door.
A few days later, Besser paid a visit to the Psychology Institute in Berlin's Dahlem neighborhood, "to take a look at the place," as she says. In the basement, Besser found two rooms that were separated by a large, one-way mirror. There was a mattress in one of the rooms, as well as a sink on the wall and a row of colorful washcloths hanging next to it.
When asked, an institute employee told Besser that the basement was used as an "observation station" to study sexual behavior in children.
It has since faded into obscurity, but the members of the 1968 movement and their successors were caught up in a strange obsession about childhood sexuality. It is a chapter of the movement's history which is never mentioned in the more glowing accounts of the era.
On this issue, the veterans of the late '60s student movement seem to have succumbed to acute amnesia; an analysis of this aspect of the student revolution would certainly be worthwhile.
The Possibility of Sex with Children
In the debate on sexual abuse, one of the elements is confusion as to where the line should be drawn in interactions with children. It is a confusion not limited to the Catholic Church. Indeed, it was precisely in so-called progressive circles that an eroticization of childhood and a gradual lowering of taboos began. It was a shift that even allowed for the possibility of sex with children.
The incidents at the Odenwald School in the western state of Hesse -- a boarding school with no religious affiliation -- showed that there was a connection between calls for reform and the removal of inhibition. The case of Klaus Rainer Röhl, the former publisher of the leftist magazine Konkret, also makes little sense without its historical context.
The articles in Konkret that openly advocated sex with minors are at least as disturbing as the accusations of Röhl's daughters Anja and Bettina that he molested them, which Röhl denies.
The left has its own history of abuse, and it is more complicated than it would seem at first glance. When leaders of the student movement of the late 1960s are asked about it, they offer hesitant or evasive answers. "At the core of the movement of 1968, there was in fact a lack of respect for the necessary boundaries between children and adults. The extent to which this endangerment led to abuse cases is unclear," Wolfgang Kraushaar, a political scientist and chronicler of the movement, writes in retrospect.
A lack of respect for boundaries is putting it mildly. One could also say that the boundaries were violently torn open.
Sexual liberation was at the top of the agenda of the young revolutionaries who, in 1967, began turning society upside down. The control of sexual desire was seen as an instrument of domination, which bourgeois society used to uphold its power. Everything that the innovators perceived as wrong and harmful has its origins in this concept: man's aggression, greed and desire to own things, as well as his willingness to submit to authority. The student radicals believed that only those who liberated themselves from sexual repression could be truly free.
'Hostile Treatment of Sexual Pleasure'
To them, it seemed obvious that liberation should begin at an early age. Once sexual inhibitions had taken root, they reasoned, everything that followed was merely the treatment of symptoms. They were convinced that it was much better to prevent those inhibitions from developing in the first place. Hardly any leftist texts of the day did not address the subject of sexuality.
For instance, "Revolution der Erziehung" ("The Revolution in Education"), a work published by Rowohlt in 1971, which quickly became a bestseller, addresses sexuality as follows: "The de-eroticization of family life, from the prohibition of sexual activity among children to the taboo of incest, serves as preparation for total assimilation -- as preparation for the hostile treatment of sexual pleasure in school and voluntary subjugation to a dehumanizing labor system."
Issue 17 of the cultural magazine Kursbuch, published in June 1969, described the revolutionaries' position in practical terms. Published by German author Hans Magnus Enzensberger, the issue contained a report by the members of Commune 2 in Berlin, titled "Educating Children in the Commune." In the summer of 1967, three women and four men moved into an apartment in an old building on Giesebrechtstrasse, together with two small children, a three-year-old girl, Grischa, and a four-year-old boy, Nessim. For the residents, the cohabitation experiment was an attempt to overcome all bourgeois constraints, which included everything from separate bank accounts and closed bathroom doors to fidelity within couples and the development of feelings of shame. The two children were raised by the group, which often meant that no one paid much attention to them.
Because the adults had made it their goal to not just "tolerate but in fact affirm child sexuality," they were not satisfied to simply act as passive observers.
The members of this commune also felt compelled to write down their experiences, which explains why some of the incidents that occurred were reliably documented. On April 4, 1968, Eberhard Schultz describes how he is lying in bed with little Grischa, and how she begins to stroke him, first in the face, then on the stomach and buttocks, and finally on his penis, until he becomes "very excited" and his "cock gets hard." The little girl pulls down her tights and asks Schultz to "stick it in," to which he responds that his penis is "probably too big." Then he strokes the girl's vagina.
Part 2: 'Look, My Vagina'
Kursbuch 17 contained a series of poster-sized photos. Under the headline "Love Play in the Children's Room," it depicted Nessim and Grischa, both naked. The oversized images are of the sort that one would expect to see in a magazine for pedophiles today -- certainly not in an influential publication of the leftist intelligentsia. The caption reads: "Grischa walks over to the mirror, looks at her body, bends forward several times, encircling her buttocks with her hands, and says: 'Look, my vagina.'"
Ulrich Enzensberger, a former member of the commune, later said that Nessim, at any rate, looked back "in horror" at his commune days. Nessim is now a political scientist in Bremen, while Grischa lives in Berlin and works for a publishing company. Nessim and Grischa have lived very private lives ever since they were able to make their own decisions. When asked, Nessim says politely that he only discusses his childhood "and, therefore, intimate subjects, with trusted individuals." Grischa, now 46, is similarly private about her past.
It is tempting to dismiss the "love play" in the commune as an exception, as a radical excess of a revolutionary project, if so many leftist parents hadn't modeled their own lives on the educational experiments on Giesebrechtstrasse. For these contemporaries, Commune 2 was a pilot project in anti-authoritarian education that was quickly followed by private kindergartens in which parents applied the new ideas to raising their children, first in Frankfurt, Berlin, Hamburg and Stuttgart, and eventually in smaller cities like Giessen and Nuremberg.
Initially, the parents addressed practical issues, such as whether to take their children with them to protest marches. But the agenda eventually turned to sex education. In these anti-authoritarian kindergartens and daycare centers, known as Kinderladen, no other subject was discussed at such length as sex, says Alexander Schuller, one of the pioneers of the movement.
Divided Over the Issue
In 1969 Schuller, a sociologist, was one of the founders of a Kinderladen in Berlin's Wilmersdorf neighborhood. Like Schuller, the other parents were academics, journalists or university employees -- a decidedly upper middle-class lot. Schuller's two sons, four and five years old at the time, grew up without the customary rules and punishments of a government-run daycare facility.
But the adults were soon divided over the issue of sex. Some were determined to encourage their children to show and touch their genitalia, while the others were horrified by the idea.
"It was never addressed quite that directly, but it was clear that in the end, sex with the two female teachers was considered," says Schuller. "I found it incredibly difficult to take a stance. I felt that what we were trying to do was fundamentally correct, but when it came to this issue, I thought: This is crazy, it just isn't right. But then I felt ashamed of thinking that way. I think many were in the same position."
After a year of grueling discussion, the more prudish group prevailed, and the parents decided that there would be no sex in the Kinderladen.
Nowadays, the stimulation of a child's sex organs by an adult is clearly seen as criminal sexual assault. But for the revolutionaries of 1968, it was an educational tool that helped "create a new person," according to the "Handbook of Positive Child Indoctrination," published in 1971. "Children can learn to appreciate eroticism and sexual intercourse long before they are capable of understanding how a child is conceived. It is valuable for children to cuddle with adults. It is no less valuable for sexual intercourse to occur during cuddling."
Constant Enlightenment
The self-deception of these supposedly enlightened parents began when they tried to force an uninhibited relationship with sex on the children. In theory, their goal was to enable the children to act on their sexual needs. But because children are not spontaneously inclined to become sexually active in front of adults, they had to be stimulated to do so.
The parents were constantly telling sex jokes and using words like "cock," "butt" and "vagina." "Actually, my sons really liked going to the Kinderladen," says Schuller, "but they thought the constant chatter about sex was horrible."
In her novel "Das bleiche Herz der Revolution" ("The Pale Heart of the Revolution"), Sophie Dannenberg strikingly described how agonizing it can be for children when their boundaries of privacy are violated. Dannenberg, whose parents, motivated by their affiliation with the German Communist Party, sent her to a Kinderladen in the western city of Giessen in the 1970s, used the stories told by her mother and other contemporary witnesses to write her account of an atmosphere of constant enlightenment.
The material she used includes an account of a parents' evening where one of the mothers said that she stripped naked in front of her son so that he could "inspect" her. In the process, the woman spread her legs to expose her private parts for his inspection. The game ended when the boy stuck a pencil into his mother's vagina. The parents also spent a long time discussing whether it was a good idea to have sex with their own children, so as to demonstrate the "naturalness" of sexual intercourse.
Although the people Dannenberg interviewed did not recall any instances of physical advances, they did describe "softer forms of sexual assault," such as pushy demands on children to show their naked bodies. In the novel, which is based on Dannenberg's research, the eight-year-old character Simone is told to strip in front of several adults and other children. "Why do you want to hide yourself," the mother says, to the amusement of the people standing around, when the child instinctively holds a pillow in front of her genitalia. "It's a beautiful thing you have there! Show it to us!"
Escapades
No other scene in the book has provoked such angry reactions as this one. Dannenberg
reports that she was literally shouted down during events to discuss the book whenever the scene was mentioned. "Lies, lies," audience members shouted once when she was in a panel discussion with Ulrich Enzensberger and reminded him of the sexual escapades of the day.
It probably wasn't always easy for the adults, either, to be so free. Not everyone knew what to do when the children went from playing with themselves to fondling the adults.
In his 1975 autobiographical book "Der grosse Basar" ("The Great Bazaar"), Green Party politician Daniel Cohn-Bendit describes his experiences as a teacher in a Frankfurt Kinderladen. When the children entrusted to his care opened his fly and began stroking his penis, he writes, "I was usually quite taken aback. My reactions varied, depending on the circumstances."
Part 3: 'That Hurts'
Others found it noticeably more difficult to deal with the situation. The records of a
Stuttgart Kinderladen from December 1969 include an account by a mother who suddenly found several children reaching under her skirt. When one of the boys began pulling her pubic hair, the woman wasn't sure how to react. On the one hand, she didn't want to seem inhibited, but on the other hand, the situation was unpleasant for her. "That hurts," she finally said, "I don't like that."
An account by the sociologist Monika Seifert, who described her experiences in the "Parents' Collective of the Frankfurt Children's School" in the magazine Vorgänge (excerpts of which later appeared in SPIEGEL in the fall of 1970), reveals how difficult it was for the Kinderladen parents to eventually decide between their own ideological expectations and their sense of right and wrong.
In the account, Seifert critically asks herself why, in her project, "no cases of attempted, direct, purposeful sexual activity between a child and an adult were observed."
It should be noted that she sees this as a shortcoming, not a success. As a mother, Seifert concludes that the "inhibitions and insecurities of the adults" were probably to blame for their passivity, and that the children were likely "suppressing their sexual curiosity in this regard because of the subconscious reactions of the adults."
'An Incredibly Erotic Game'
Does what happened in a number of the Kinderladen qualify as abuse? According to the criteria to which Catholic priests have been subjected, it clearly does, says Alexander Schuller, the sociologist. "Objectively speaking, it was abuse, but subjectively it wasn't," says author Dannenberg. As outlandish as it seems in retrospect, the parents apparently had the welfare of the children in mind, not their own. For the adherents to the new movement, the child did not serve as a sex object to provide the adults with a means of satisfying their sexual urges. This differentiates politically motivated abuse from pedophilia.
Here, too, the distinctions become blurred. How should we react when Cohn-Bendit writes, in his memoirs, about "little, five-year-old girls who had already learned to proposition me?"
It wasn't the only time the Green politician raved about his experiences with children. In a largely unnoticed appearance on French television on April 23, 1982, Cohn-Bendit, a member of the European Parliament today, said the following:
"At nine in the morning, I join my eight little toddlers between the ages of 16 months and 2 years. I wash their butts, I tickle them, they tickle me and we cuddle. … You know, a child's sexuality is a fantastic thing. You have to be honest and sincere. With the very young kids, it isn't the same as it is with the four-to-six-year-olds. When a little, five-year-old girl starts undressing, it's great, because it's a game. It's an incredibly erotic game."
Cohn-Bendit later claimed that his portrayals in the book were meant as a provocation. Whether or not one believes his assertions, the development of the Greens in the 1980s shows that their nonchalant talk about sex with young children eventually attracted real pedophiles.
No Age Restrictions
In the wake of the emerging gay movement, so-called Pedo groups soon appeared. Taking their cue from homosexuals, they also claimed that, as a minority, they were entitled to certain rights. The best known of these groups was the "Indian Commune" in Nuremberg, an "alternative living project" of adults of children. The "Indians," brightly painted and vocal, appeared at the first Green Party convention, in the southwestern German city of Karlsruhe in 1980, to drum up support for their cause, which they called "free sex for children and adults."
The Greens were not long immune to the argument that the government should not limit the sexuality of children. At its convention in Lüdenscheid in 1985, the Greens' state organization in the western state of North Rhine-Westphalia argued that "nonviolent sexuality" between children and adults should generally be allowed, without any age restrictions. "Consensual sexual relations between adults and children must be decriminalized," the "Children and Youth" task force of the Green Party in the southwestern state of Baden-Württemberg wrote in a position paper at about the same time. Public protests forced the party to remove the statement from the document.
During this time, no other newspaper offered pedophiles quite as much a forum as the
alternative, left-leaning Tageszeitung, which shows how socially acceptable this violation
of taboos had become in the leftist community. In several series, including one titled "I Love Boys," and in lengthy interviews, men were given the opportunity to describe how beautiful and liberating sex with preadolescent boys supposedly was. "There was a great deal of uncertainty as to how far people could go," says Gitti Hentschel, the co-founder and, from 1979 to 1985, editor of Tageszeitung. Those who, like Hentschel, were openly opposed to promoting pedophilia were described as "prudish" -- as opposed to freedom of expression. "There is no such thing as censorship in the Tageszeitung," was the response.
Carte Blanche
One of the few leaders of the left who staunchly opposed the pedophile movement early on was social scientist Günter Amendt. "There is no equitable sexuality between children and adults," Amendt said, expressing his outrage over the movement. Alice Schwarzer, the founder of the political women's magazine Emma, also spoke out against the downplaying of sex with children and defined it as what it really was: outright abuse.
Amendt recalls how he was disparaged as a reactionary in flyers and articles. "There was an outright campaign against Alice and me at the time," he says. It wasn't until the mid-1990s that this horrific episode came to an end. In 1994, the Pedos appeared in Tageszeitung for the last time, and even that publication recognized that intercourse with little boys was no different than with little girls, who, thanks to the women's movement, have long been deemed worthy of protection.
The revolutionaries of the late 1960s are still a long way from confronting this part of their history. When questions about the activities of members of the movement of 1968 were raised in connection with the abuse cases at the Odenwald School, the apologists for the movement were quick to give themselves a carte blanche.
"Such accusations are also part of an attempt to denounce social progress," sexologist and 1968 veteran Gunter Schmidt wrote in the Frankfurter Rundschau. "On the whole, the social changes that are associated with the number 1968 were more likely to have led to the prevention of abuse."
This is a very mild way of recalling the past. It is certainly not shared by everyone who was part of the leftist educational experiments of the day.
http://www.spiegel.de/international/zeitgeist/the-sexual-revolution-and-children-how-the-left-took-things-too-far-a-702679-3.html
Quote:
Nowadays, the stimulation of a child's sex organs by an adult is clearly seen as criminal sexual assault. But for the revolutionaries of 1968, it was an educational tool that helped "create a new person," according to the "Handbook of Positive Child Indoctrination," published in 1971. "Children can learn to appreciate eroticism and sexual intercourse long before they are capable of understanding how a child is conceived. It is valuable for children to cuddle with adults. It is no less valuable for sexual intercourse to occur during cuddling."
Quote:
It is tempting to dismiss the "love play" in the commune as an exception, as a radical excess of a revolutionary project, if so many leftist parents hadn't modeled their own lives on the educational experiments on Giesebrechtstrasse. For these contemporaries, Commune 2 was a pilot project in anti-authoritarian education that was quickly followed by private kindergartens in which parents applied the new ideas to raising their children, first in Frankfurt, Berlin, Hamburg and Stuttgart, and eventually in smaller cities like Giessen and Nuremberg.
Strange how it used to be the way to go, but for some reason someone somewhere decided its not the way to go and stopped this practice. I see from the beginning of this thread, it was to possibly be brought back as shown from government publications disseminated with the parents approval and all others (93%).
http://www.spiegel.de/international/zeitgeist/the-sexual-revolution-and-children-how-the-left-took-things-too-far-a-702679-3.html
Tuesday 10 May 2016
Friday 25 March 2016
Sociopathocracy - we are being ruled by the soulless
Sociopathocracy - part1
It is said that 1% of any given population at any given time is psychopathic and that the same applies to sociopaths who are 4% of the population. So together they will comprise 5% of any given population at any given time.
Now lets look at other percentages; 5% of a population will be natural born atheists. They have not converted to atheism but rather are people who no relationship with God because they have never comprehended the concept of God in any external form and thus cannot relate to him. Next we have the issue of pedophilia; it is said that 5% of the population are either pedophiles, have an inclination to be pedophiles or else have no moral objections to it.
All of these categories of 'people' are abhorrent but what if I were to say that these
creatures are one and the same?
Lets look at similarities, sociopaths and psychopaths are drawn to positions of power so they can exert control over humans. But the same also applies to pedophiles who use positions of power to dominate children and coerce them into sexual activities. Atheists seek to gain positions within state services to enforce their beliefs through legal rulings and we see variations of this within the education system. They use 'social media' as well as left wing political movements to bring a 'community feel' to their antitheist jihad.
Although the categories of sociopath/psychopath, pedophile and atheist may not seem to be absolutely related to each other by their methods, they certainly are by their ends. The jihadis of these 'movements' share in common the following;
* An extreme form of narcissism
* A solipsist type mindset or else a belief that everyone else is just like them.
If they are solipsist then nothing else (or anyone elses life) is of any consequence, it is all imagination for they are the only real thing in their 'dream'.
And if they believe that everyone else is just like them then everything is justified in order to be a first among equals. Or if you want to put it this way.....
"Nothing is true, all is permitted" - Hasan of Alamut
* An absolute hatred of or absolute disbelief in God (which is the God of Abraham - praise be upon him) These narcissists cannot comprehend (or wish to acknowledge) a higher being/power than themselves. When Nietzche said "God is dead" he wasnt refering to God as an entity but rather the moral beliefs/rules that came from Holy books. As atheism progresses we see all manner of perversion and crime becoming acceptable and mainstream.
I also strongly suspect that these creatures are very strongly inclined to homosexuality (as well as pedophilia). Although queers claim to make up 10% of a population I do not believe this to be accurate as a natural form of sexual preference or practice. As psychopath/sociopaths make up 5% of a population then I think it is fair to say the same percentage applies to homosexuals. Do homosexuals make up 10% of a population? Yes I think this can be a fair assessment because homosexuals (and indeed pedophiles and other sexual perverts) seek to convert people into their lifestyle. More accurately they seek to make certain people sexually available to them, the more people they get to 'turn' then the more options they have available. The desire to be dominating over a particular person may not necessarily be sexual in itself but rather a percieved material/power gain from engaging in sexual activity with that particular person.
Clips of mine concerning the sociopathocracy that is ruling this earth in this world
https://www.youtube.com/watch?v=3qTSKos7VuU
https://www.youtube.com/watch?v=0XOQnd85NUQ
https://www.youtube.com/watch?v=ZAH3ZXIpfcI
https://www.youtube.com/watch?v=pRkWA6b4qjM
https://www.youtube.com/watch?v=rXRfe9YreBQ
It is said that 1% of any given population at any given time is psychopathic and that the same applies to sociopaths who are 4% of the population. So together they will comprise 5% of any given population at any given time.
Now lets look at other percentages; 5% of a population will be natural born atheists. They have not converted to atheism but rather are people who no relationship with God because they have never comprehended the concept of God in any external form and thus cannot relate to him. Next we have the issue of pedophilia; it is said that 5% of the population are either pedophiles, have an inclination to be pedophiles or else have no moral objections to it.
All of these categories of 'people' are abhorrent but what if I were to say that these
creatures are one and the same?
Lets look at similarities, sociopaths and psychopaths are drawn to positions of power so they can exert control over humans. But the same also applies to pedophiles who use positions of power to dominate children and coerce them into sexual activities. Atheists seek to gain positions within state services to enforce their beliefs through legal rulings and we see variations of this within the education system. They use 'social media' as well as left wing political movements to bring a 'community feel' to their antitheist jihad.
Although the categories of sociopath/psychopath, pedophile and atheist may not seem to be absolutely related to each other by their methods, they certainly are by their ends. The jihadis of these 'movements' share in common the following;
* An extreme form of narcissism
* A solipsist type mindset or else a belief that everyone else is just like them.
If they are solipsist then nothing else (or anyone elses life) is of any consequence, it is all imagination for they are the only real thing in their 'dream'.
And if they believe that everyone else is just like them then everything is justified in order to be a first among equals. Or if you want to put it this way.....
"Nothing is true, all is permitted" - Hasan of Alamut
* An absolute hatred of or absolute disbelief in God (which is the God of Abraham - praise be upon him) These narcissists cannot comprehend (or wish to acknowledge) a higher being/power than themselves. When Nietzche said "God is dead" he wasnt refering to God as an entity but rather the moral beliefs/rules that came from Holy books. As atheism progresses we see all manner of perversion and crime becoming acceptable and mainstream.
I also strongly suspect that these creatures are very strongly inclined to homosexuality (as well as pedophilia). Although queers claim to make up 10% of a population I do not believe this to be accurate as a natural form of sexual preference or practice. As psychopath/sociopaths make up 5% of a population then I think it is fair to say the same percentage applies to homosexuals. Do homosexuals make up 10% of a population? Yes I think this can be a fair assessment because homosexuals (and indeed pedophiles and other sexual perverts) seek to convert people into their lifestyle. More accurately they seek to make certain people sexually available to them, the more people they get to 'turn' then the more options they have available. The desire to be dominating over a particular person may not necessarily be sexual in itself but rather a percieved material/power gain from engaging in sexual activity with that particular person.
Clips of mine concerning the sociopathocracy that is ruling this earth in this world
https://www.youtube.com/watch?v=3qTSKos7VuU
https://www.youtube.com/watch?v=0XOQnd85NUQ
https://www.youtube.com/watch?v=ZAH3ZXIpfcI
https://www.youtube.com/watch?v=pRkWA6b4qjM
https://www.youtube.com/watch?v=rXRfe9YreBQ
Saturday 19 December 2015
Reconcile Lilith & Nahema to GOD (iii)
The Prayer of Manassa
This is a well written prayer, after all if we are seeking forgiveness and reconciliation with GOD for Lilith and Nahema shouldn't we seek it also?
Prayer of Manasseh
Thou who hast made heaven and earth with all their order;
Who hast shackled the sea by thy word of command, who hast confined the deep and sealed it with thy terrible and glorious name;
At whom all things shudder, and tremble before thy power,
For thy glorious splendor cannot be borne, and the wrath of thy threat to sinners is irresistible;
Yet immeasurable and unsearchable is thy promised mercy,
For thou art the Lord Most High, of great compassion, long-suffering, and very merciful, and repentest over the evils of men. Thou, O Lord, according to thy great goodness hast promised repentance and forgiveness to those who have sinned against thee; and in the multitude of thy mercies thou hast appointed repentance for sinners, that they may be saved.
Therefore thou, O Lord, God of the righteous, hast not appointed repentance for the righteous, for Abraham and Isaac and Jacob, who did not sin against thee, but thou hast appointed repentance for me, who am a sinner.
For the sins I have committed are more in number than the sand of the sea; my transgressions are multiplied, O Lord, they are multiplied! I am unworthy to look up and see the height of heaven because of the multitude of my iniquities.
I am weighted down with many an iron fetter, so that I am rejected because of my sins, and I have no relief; for I have provoked thy wrath and have done what is evil in thy sight, setting up abominations and multiplying offenses.
And now I bend the knee of my heart, beseeching thee for thy kindness.
I have sinned, O Lord, I have sinned, and I know my transgressions.
I earnestly beseech thee, forgive me, O Lord, forgive me! Do not destroy me with my transgressions! Do not be angry with me for ever or lay up evil for me; do not condemn me to the depths of the earth. For thou, O Lord, art the God of those who repent,
And in me thou wilt manifest thy goodness; for, unworthy as I am, thou wilt save me in thy great mercy,
And I will praise thee continually all the days of my life. For all the host of heaven sings thy praise, and thine is the glory for ever. Amen.
This is a well written prayer, after all if we are seeking forgiveness and reconciliation with GOD for Lilith and Nahema shouldn't we seek it also?
Prayer of Manasseh
Thou who hast made heaven and earth with all their order;
Who hast shackled the sea by thy word of command, who hast confined the deep and sealed it with thy terrible and glorious name;
At whom all things shudder, and tremble before thy power,
For thy glorious splendor cannot be borne, and the wrath of thy threat to sinners is irresistible;
Yet immeasurable and unsearchable is thy promised mercy,
For thou art the Lord Most High, of great compassion, long-suffering, and very merciful, and repentest over the evils of men. Thou, O Lord, according to thy great goodness hast promised repentance and forgiveness to those who have sinned against thee; and in the multitude of thy mercies thou hast appointed repentance for sinners, that they may be saved.
Therefore thou, O Lord, God of the righteous, hast not appointed repentance for the righteous, for Abraham and Isaac and Jacob, who did not sin against thee, but thou hast appointed repentance for me, who am a sinner.
For the sins I have committed are more in number than the sand of the sea; my transgressions are multiplied, O Lord, they are multiplied! I am unworthy to look up and see the height of heaven because of the multitude of my iniquities.
I am weighted down with many an iron fetter, so that I am rejected because of my sins, and I have no relief; for I have provoked thy wrath and have done what is evil in thy sight, setting up abominations and multiplying offenses.
And now I bend the knee of my heart, beseeching thee for thy kindness.
I have sinned, O Lord, I have sinned, and I know my transgressions.
I earnestly beseech thee, forgive me, O Lord, forgive me! Do not destroy me with my transgressions! Do not be angry with me for ever or lay up evil for me; do not condemn me to the depths of the earth. For thou, O Lord, art the God of those who repent,
And in me thou wilt manifest thy goodness; for, unworthy as I am, thou wilt save me in thy great mercy,
And I will praise thee continually all the days of my life. For all the host of heaven sings thy praise, and thine is the glory for ever. Amen.
Reconcile Lilith & Nahema to GOD (ii)
This is a novena which I have altered as an example what one may do to get things happening. You might come up with something yourself, as long as it aims and serve to help Lilith and Nahema to reconcile with God then that it all that matters.
I would recommend that such prayers be done to the planetary hours of the Moon, but as long as they are said and declared (its not only humans who can hear you say such things) then you are helping, at least its better than nothing.
Novena for Lilith and Nahema
Day 1
O Christ Jesus of Bethlehem and Nazareth who is the aspect of the God of Abraham and indeed the God of All in this world of Assiah, my Saviour I have so often deserved to be cast into hell how great would be my suffering if I were now cast away and obliged to think that I myself had caused my damnation. I thank Thee for the patience with which Thou hast endured me. My God, I love Thee above all things and I am heartily sorry for having offended Thee because Thou art infinite goodness. I will rather die than offend Thee again. Grant me the grace of perseverance. Have pity on me and at the same time on those blessed souls suffering in Purgatory.
I ask that you forgive Lilith and Nahema, that you reconcile them to you. I believe that they can do good for us as they can share their experience with us so we do not have to err into wrongful choice in our existence. We could learn how not to live and how not to offend you through our ignorance, once we learn we have no excuse for evil choices.
Praise be on you Jehovah who is the aspect of God in Briah for you are our creator, you are the only God and there is no other. Praise be upon your name by all existence for all praise is owed to you, there is none who could justify higher praise than you.
I ask for favour O Lord, please reconcile Lilith and Nahema to your will, for your will rules over all. Praise be upon you O God of All in all worlds by all without exception.
Day 2
Woe to me, unhappy being, so many years have I already spent on earth and have earned naught but hell! I give Thee thanks, O Lord, for granting me time even now to atone for my sins. My good God, I am heartily sorry for having offended Thee. Send me Thy assistance, that I may apply the time yet remaining to me for Thy love and service; have compassion on me, and, at the same time, on the Holy Souls suffering in Purgatory.
I pray for Lilith and Nahema, that they will be reconciled to you Jehovah.
O God and Creator of All existence come to their assistance with thy powerful and merciful judgment. You alone are worthy of praise, you are the only God as known and taugh by Abraham.
Day 3
My God! Because Thou art infinite goodness, I love Thee above all things, and repent with my whole heart of my offenses against Thee. Grant me the grace of holy perseverance. Have compassion on me, and, at the same, on the Holy Souls suffering in Purgatory.
I pray for Lilith and Nahema that they be reconciled to you Almighty and only GOD of All without exception. I appeal to your infinite wisdom and mercy that they may be fully in your service and your grace.
Praise be upon you O Christ Jesus of Bethlehem and Nazareth who is the aspect of the God of Abraham and indeed the God of All in this world of Assiah for none other is worthy of worship.
Day 4
My God! because Thou art infinite goodness, I am sorry with my whole heart for having offended Thee. I promise to die rather than ever offend Thee more. Give me holy perseverance; have pity on me, and have pity on those Holy Souls that burn in the cleansing fire and love Thee with all their hearts.
O Christ Jesus of Bethlehem and Nazareth, I ask for your permission that I may address Lilith and Nahema.
To Lilith and Nahema I say - Seek reconciliation with our creator for his mercy is infinite, serve him for he is perfect and pure. Please renounce and correct those who perform despicable cruelty in your names, those who revel in utmost cruelty in your names are not worshippers of yours because they revel in cruelty and corruption.
Cleanse your names and your souls and reconcile with GOD - Jehovah your creator whose mercy allows you to live in this world of Assiah.
Day 5
Woe to me, unhappy being, if Thou, O Lord, hadst cast me into hell; for from that dungeon of eternal pain there is no deliverance. I love Thee above all things, O Infinite God and I am sincerely sorry for having offended Thee again. Grant me the grace of holy perseverance. Have compassion on me, and, at the same time, on the Holy Souls suffering in Purgatory.
O Christ Jesus of Bethlehem and Nazareth, O God of All, come to their assistance. Come to the assistance of Lilith and Nahema with thy powerful love and mercy.
Day 6
My Divine Creator, Thou didst give life and animation to my existence, for I could not be here otherwise and I have repaid Thee only with ingratitude. Now, however, I love Thee above all things, O Supreme God; and I am more grieved at my offences against Thee than at any other evil. I will rather die than offend Thee again. Grant me the grace of holy perseverance. Have compassion on me, and, at the same time, on the Holy Souls suffering in Purgatory.
Have mercy on the lives, animations and souls of Lilith and Nahema.
Grant mercy onto them true and only GOD, for there is none other who could grant them grace, mercy and forgiveness.
Praise be upon you O God of All by all existence, may your name and all your attributes be praised by all without exception for none other deserves such righteous praise.
Hallowed be thy name O Christ Jesus of Bethlehem and Nazareth.
Hallowed be thy name.
Day 7
God, Father of Mercy, satisfy this their ardent desire! Send them Thy holy Angel to announce to them that Thou, their Father, are now reconciled with them through your infinite mercy and righteousness, and that the moment of their deliverance has arrived.
Lilith and Nahema I say to you - Praise your creator and his infite mercy and love. Submit to his will of your own free choice, beg for his mercy and open your hearts.
Praise the name of Jehovah for he is our only GOD and creator in the world of Briah.
I say before us all, praise be upon you and your name Jehovah. I pray to you in good faith.
Day 8
Oh my God! I also am one of these ungrateful beings, having received so much grace, and yet despised Thy love and deserved to be cast by Thee into hell. But Thy Infinite Goodness has spared me until now. Therefore, I now love Thee above all things, and I am heartily sorry for having offended Thee. I will rather die than ever offend Thee. Grant me the grace of holy perseverance. Have compassion on me and, at the same time, on the Holy Souls suffering in Purgatory.
O God the Almighty, true and only God, the one who taught Abraham, come to their aid with thy powerful love and mercy.
To Lilith and Nahema I say - Offer to our and indeed your GOD and creator to atone for your misgivings. For your errors and sins seek to reconcile with GOD by helping others to the path to GOD on this earth.
Praise be upon you O Christ Jesus of Bethlehem and Nazareth, praise be upon your name. May Lilith and Nahema be forgiven and uplifted from the state they are in. Allow them the chance to atone for misgivings, wrongness and sins comitted by them and in their name.
Praise the name of the God of All as known by Abraham and praise be upon his aspects in all worlds - I say to all, for none other is worthy of worship.
Day 9
My God! How was it possible that I, for so many years, have borne tranquilly the separation from Thee and Thy Holy Grace! O Infinite Goodness, how long-suffering hast Thou shown Thyself to me! Henceforth, I shall love Thee above all things. I am deeply sorry for having offended Thee; I promise rather to die than to again offend Thee. Grant me the grace of holy perseverance, and do not permit that I should ever again fall into sin. Have compassion on the Holy Souls in Purgatory.
I pray and petition you O Christ Jesus of Bethlehem and Nazareth the true and only aspect of GOD in this world of Assiah. I pray for Lilith and Nahema
I pray Thee, moderate their sufferings; shorten the time of their misery; call them soon unto Thee in heaven, that they may behold Thee face to face, and forever love Thee.
Jehovah, Lord GOD Almighty Creator of all that exists, has existed and will exist come to their aid with thy powerful intercession, and pray for us also who are still in danger of eternal damnation.
I appeal to your infinite mercy and will, for there is nothing higher than you. I know O Lord that nothing is impossible for you, for as you will then thus it is.
Praise be upon you O God of All, hallowed be thy being.
Praise be upon you O God of All for your mercy and love is infinite and your righteousness in perfect. None could ever hope to surpass thee, for your will and power is infinitely high above that which we could ever have a concept of.
Praise be upon you O Holy Spirit of Atziluth
Praise be upon you O Holy Father the Creator Jehovah of Briah
Praise be upon you O Christ Jesus of Bethlehem and Nazareth of Yetzirah and Assiah
Praise be upon you O God of All, the God of Abraham for you are the only God ever - and ever will be.
Praise be upon you for your unity is one
Lilith and Nahema blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever.
Amen.
I would recommend that such prayers be done to the planetary hours of the Moon, but as long as they are said and declared (its not only humans who can hear you say such things) then you are helping, at least its better than nothing.
Novena for Lilith and Nahema
Day 1
O Christ Jesus of Bethlehem and Nazareth who is the aspect of the God of Abraham and indeed the God of All in this world of Assiah, my Saviour I have so often deserved to be cast into hell how great would be my suffering if I were now cast away and obliged to think that I myself had caused my damnation. I thank Thee for the patience with which Thou hast endured me. My God, I love Thee above all things and I am heartily sorry for having offended Thee because Thou art infinite goodness. I will rather die than offend Thee again. Grant me the grace of perseverance. Have pity on me and at the same time on those blessed souls suffering in Purgatory.
I ask that you forgive Lilith and Nahema, that you reconcile them to you. I believe that they can do good for us as they can share their experience with us so we do not have to err into wrongful choice in our existence. We could learn how not to live and how not to offend you through our ignorance, once we learn we have no excuse for evil choices.
Praise be on you Jehovah who is the aspect of God in Briah for you are our creator, you are the only God and there is no other. Praise be upon your name by all existence for all praise is owed to you, there is none who could justify higher praise than you.
I ask for favour O Lord, please reconcile Lilith and Nahema to your will, for your will rules over all. Praise be upon you O God of All in all worlds by all without exception.
Day 2
Woe to me, unhappy being, so many years have I already spent on earth and have earned naught but hell! I give Thee thanks, O Lord, for granting me time even now to atone for my sins. My good God, I am heartily sorry for having offended Thee. Send me Thy assistance, that I may apply the time yet remaining to me for Thy love and service; have compassion on me, and, at the same time, on the Holy Souls suffering in Purgatory.
I pray for Lilith and Nahema, that they will be reconciled to you Jehovah.
O God and Creator of All existence come to their assistance with thy powerful and merciful judgment. You alone are worthy of praise, you are the only God as known and taugh by Abraham.
Day 3
My God! Because Thou art infinite goodness, I love Thee above all things, and repent with my whole heart of my offenses against Thee. Grant me the grace of holy perseverance. Have compassion on me, and, at the same, on the Holy Souls suffering in Purgatory.
I pray for Lilith and Nahema that they be reconciled to you Almighty and only GOD of All without exception. I appeal to your infinite wisdom and mercy that they may be fully in your service and your grace.
Praise be upon you O Christ Jesus of Bethlehem and Nazareth who is the aspect of the God of Abraham and indeed the God of All in this world of Assiah for none other is worthy of worship.
Day 4
My God! because Thou art infinite goodness, I am sorry with my whole heart for having offended Thee. I promise to die rather than ever offend Thee more. Give me holy perseverance; have pity on me, and have pity on those Holy Souls that burn in the cleansing fire and love Thee with all their hearts.
O Christ Jesus of Bethlehem and Nazareth, I ask for your permission that I may address Lilith and Nahema.
To Lilith and Nahema I say - Seek reconciliation with our creator for his mercy is infinite, serve him for he is perfect and pure. Please renounce and correct those who perform despicable cruelty in your names, those who revel in utmost cruelty in your names are not worshippers of yours because they revel in cruelty and corruption.
Cleanse your names and your souls and reconcile with GOD - Jehovah your creator whose mercy allows you to live in this world of Assiah.
Day 5
Woe to me, unhappy being, if Thou, O Lord, hadst cast me into hell; for from that dungeon of eternal pain there is no deliverance. I love Thee above all things, O Infinite God and I am sincerely sorry for having offended Thee again. Grant me the grace of holy perseverance. Have compassion on me, and, at the same time, on the Holy Souls suffering in Purgatory.
O Christ Jesus of Bethlehem and Nazareth, O God of All, come to their assistance. Come to the assistance of Lilith and Nahema with thy powerful love and mercy.
Day 6
My Divine Creator, Thou didst give life and animation to my existence, for I could not be here otherwise and I have repaid Thee only with ingratitude. Now, however, I love Thee above all things, O Supreme God; and I am more grieved at my offences against Thee than at any other evil. I will rather die than offend Thee again. Grant me the grace of holy perseverance. Have compassion on me, and, at the same time, on the Holy Souls suffering in Purgatory.
Have mercy on the lives, animations and souls of Lilith and Nahema.
Grant mercy onto them true and only GOD, for there is none other who could grant them grace, mercy and forgiveness.
Praise be upon you O God of All by all existence, may your name and all your attributes be praised by all without exception for none other deserves such righteous praise.
Hallowed be thy name O Christ Jesus of Bethlehem and Nazareth.
Hallowed be thy name.
Day 7
God, Father of Mercy, satisfy this their ardent desire! Send them Thy holy Angel to announce to them that Thou, their Father, are now reconciled with them through your infinite mercy and righteousness, and that the moment of their deliverance has arrived.
Lilith and Nahema I say to you - Praise your creator and his infite mercy and love. Submit to his will of your own free choice, beg for his mercy and open your hearts.
Praise the name of Jehovah for he is our only GOD and creator in the world of Briah.
I say before us all, praise be upon you and your name Jehovah. I pray to you in good faith.
Day 8
Oh my God! I also am one of these ungrateful beings, having received so much grace, and yet despised Thy love and deserved to be cast by Thee into hell. But Thy Infinite Goodness has spared me until now. Therefore, I now love Thee above all things, and I am heartily sorry for having offended Thee. I will rather die than ever offend Thee. Grant me the grace of holy perseverance. Have compassion on me and, at the same time, on the Holy Souls suffering in Purgatory.
O God the Almighty, true and only God, the one who taught Abraham, come to their aid with thy powerful love and mercy.
To Lilith and Nahema I say - Offer to our and indeed your GOD and creator to atone for your misgivings. For your errors and sins seek to reconcile with GOD by helping others to the path to GOD on this earth.
Praise be upon you O Christ Jesus of Bethlehem and Nazareth, praise be upon your name. May Lilith and Nahema be forgiven and uplifted from the state they are in. Allow them the chance to atone for misgivings, wrongness and sins comitted by them and in their name.
Praise the name of the God of All as known by Abraham and praise be upon his aspects in all worlds - I say to all, for none other is worthy of worship.
Day 9
My God! How was it possible that I, for so many years, have borne tranquilly the separation from Thee and Thy Holy Grace! O Infinite Goodness, how long-suffering hast Thou shown Thyself to me! Henceforth, I shall love Thee above all things. I am deeply sorry for having offended Thee; I promise rather to die than to again offend Thee. Grant me the grace of holy perseverance, and do not permit that I should ever again fall into sin. Have compassion on the Holy Souls in Purgatory.
I pray and petition you O Christ Jesus of Bethlehem and Nazareth the true and only aspect of GOD in this world of Assiah. I pray for Lilith and Nahema
I pray Thee, moderate their sufferings; shorten the time of their misery; call them soon unto Thee in heaven, that they may behold Thee face to face, and forever love Thee.
Jehovah, Lord GOD Almighty Creator of all that exists, has existed and will exist come to their aid with thy powerful intercession, and pray for us also who are still in danger of eternal damnation.
I appeal to your infinite mercy and will, for there is nothing higher than you. I know O Lord that nothing is impossible for you, for as you will then thus it is.
Praise be upon you O God of All, hallowed be thy being.
Praise be upon you O God of All for your mercy and love is infinite and your righteousness in perfect. None could ever hope to surpass thee, for your will and power is infinitely high above that which we could ever have a concept of.
Praise be upon you O Holy Spirit of Atziluth
Praise be upon you O Holy Father the Creator Jehovah of Briah
Praise be upon you O Christ Jesus of Bethlehem and Nazareth of Yetzirah and Assiah
Praise be upon you O God of All, the God of Abraham for you are the only God ever - and ever will be.
Praise be upon you for your unity is one
Lilith and Nahema blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever.
Amen.
Reconcile Lilith & Nahema to GOD (i)
Some Q&A about this writing and its purpose.
Q: What is this writing about?
A: This writing is to encourage and lead others into its purpose, that being the reconciliation of Lilith and Nahema with Jehovah or GOD or even the God of Abraham if you wish. Regardless of the names you know the above 3 by, it is their reconciliation with each other that is the purpose.
Q: If this happens what will happen?
A: To be totally honest I don't really know, but if this does happen it would be fair to say that they (Lilith and Nahema) would no longer be figureheads or excuses for the corrupt and perverted who use them to justify their acts of cruelty, corruption and self worship. I do believe if Lilith and Nahema are reconciled with GOD then it would be a great step to Tiqqun Olam or restoration of the world, the world as GOD meant it to be.
A world without evil or malice and with a great improvement to all animated beings.
Q: But what's in it for me?
A: It can cost you nothing, after all what does it cost you to pray? You will be contributing to the greater good of this world and in turn to yourself. You will be forcing honesty to society which to be honest seems quite corrupt. You will feel good because you know you are doing good.
Q: Are we praying to these 2 with the shrines and stuff? Should we be?
A: Absolutely not! You are praying for them not to them, you must never pray to anyone but GOD.
Q: Will you succeed?
A: I certainly hope to, but the more that know means that more can help. We have to start somewhere.
Q: But how is this going to suceed?
A: If Lilith can 'jailbreak' out of the sephira of Gomaliel on the Tree of Death then the tree will be out of balance. It certainly would have a much lesser impact on this earth in this world (Tebhel and Cheled in Assiah... or Malkuth on the Tree of Life)
Q: What is this writing about?
A: This writing is to encourage and lead others into its purpose, that being the reconciliation of Lilith and Nahema with Jehovah or GOD or even the God of Abraham if you wish. Regardless of the names you know the above 3 by, it is their reconciliation with each other that is the purpose.
Q: If this happens what will happen?
A: To be totally honest I don't really know, but if this does happen it would be fair to say that they (Lilith and Nahema) would no longer be figureheads or excuses for the corrupt and perverted who use them to justify their acts of cruelty, corruption and self worship. I do believe if Lilith and Nahema are reconciled with GOD then it would be a great step to Tiqqun Olam or restoration of the world, the world as GOD meant it to be.
A world without evil or malice and with a great improvement to all animated beings.
Q: But what's in it for me?
A: It can cost you nothing, after all what does it cost you to pray? You will be contributing to the greater good of this world and in turn to yourself. You will be forcing honesty to society which to be honest seems quite corrupt. You will feel good because you know you are doing good.
Q: Are we praying to these 2 with the shrines and stuff? Should we be?
A: Absolutely not! You are praying for them not to them, you must never pray to anyone but GOD.
Q: Will you succeed?
A: I certainly hope to, but the more that know means that more can help. We have to start somewhere.
Q: But how is this going to suceed?
A: If Lilith can 'jailbreak' out of the sephira of Gomaliel on the Tree of Death then the tree will be out of balance. It certainly would have a much lesser impact on this earth in this world (Tebhel and Cheled in Assiah... or Malkuth on the Tree of Life)
Subscribe to:
Posts (Atom)