Semitic Fire Gods

In contrast to the Aryan Celestial Gods, the Semitic Gods are Chthonic.  Fire of an earthly nature, in contrast to fire of a solar or celestial nature, is also an “attribute” of Semitic Gods.  This is seen throughout the JEM (Jewish Esoteric Moralization), whether ancient or contemporary, as this study reveals.  Indeed, the Bible memorably depicts the Jewish God as “a consuming fire”[1] with his communication through the “burning bush” with Moses [2]perhaps being the most famous example of this.

In Leviticus, he charges his priests with keeping his fire lit continuously.  The fire is understood here as a symbolic manifestation of the God.  In Zechariah 12:6, God promises to make the clan of Judah, “like a firepot among pieces of wood and a flaming torch among sheaves” vis-à-vis its racial competitors.   Here we find the “consumption motif” where the other is considered resource, fuel.  Indeed, the element of wood, particularly appearing in the name meanings of characters, becomes a common Aryan identifier in the contemporary JEM.

To be clear, these are not casual metaphors appearing in the Hebrew Bible, merely spur-of-the-moment inspirations that popped into the scribes mind. Again, as this study reveals, the aligning of symbols happens more carefully among Jews than any other people. Indeed, consider that the Hebrew word for “brother” ach, אָח, also means “fireplace”, “kinsman”, “fellow”, “firepot” and “hearth.”  The phrase Kravat heach, קִרבַת הָאָח, which means “fireside”, translates also as “The proximity of the brother.”

This understanding of the Jewish God as a fire God, naturally is assumed or manifests itself through all Abrahamic Faiths. Hence we should find it significant that the word minaret, describing the mosque spire, and meaning “lamp” or “lighthouse” has a meaning related to fire. It is derived from the Arabic manarah, which is related to manar meaning “candlestick.” Nar appearing in manar means  “fire.”  Manarah is related to the Hebrew word Menorah. This study explicates why the consumption motif, which understands Aryans as consumable resource or fuel, is expressed especially through the symbol of the Menorah.  Hence the mosque itself, especially appearing in Aryan lands, represent the same “consuming of resources.”  Metaphorically they are flames upon flammable “fat” or “olive oil” of the Aryan body.

One “European tradition” that is perhaps related to the concept of Yahweh as a fire God is the tradition of yuletide or the burning of the Yule log. Though “pagans” will trot out the yuletide as a pre-Christian tradition, earliest recording of this tradition date to 1184.  Characteristically little is known about the tradition itself and less about its meaning.  Historian Gerry Bowler relays that the roots are debated, with some indicating it developed as a tradition related to feudal obligation to gather firewood while other’s arguing it represents an “enfeebled version of the ancient Celtic human sacrifices.”

The Yule log’s connection to the winter solstice and this ancient period of festivities suggests it has a deeper meaning whether first developing in the Christian period or appearing among Europeans through Promethean Transmission. To the extent it carries an esoteric meaning and is not, for example, merely the sacralization of a primitive basic human function of providing warmth in the winter, it is likely an example of JEM. Here again we find Yahweh the Fire God consuming the Aryan arboreal resource, a repeating metaphor in both contemporary an ancient JEM. Here find the olah, עֹלָה, “burnt offering” or “holocaust” in the English.

To the extent “Heaven” or a celestial realm, functions as a metaphor in Biblical works or world mythology more broadly as an abode of the God or Gods, it is best understood as a metaphor for the ruling, fortified position, the mountain top, power above enemies.  Yet it is, in its essence, naturally, Aryan.  Thus it is also, from the Jewish perspective, Eden, something to be inhabited and taken from Aryans.   We see this for example in the Hebrew word for sun, Shamash, שמש, which, again, is a reference to Aryan solar god of the same name.  This study explicates him as a servile, Aryan figure.   The related word shamayim, שָׁמַיִם, means “sky”, “heaven” and “firmament.” We understand for instance that Saturn castrated and usurped the Sky God Caelus but the chthonic Saturn never becomes a celestial God.   Broadly, earth, underworld and fire gods characterize Jewish or proto-Jewish types.

My hypothesis understands that Jews or “proto-Jews” have persisted within Aryan civilizations from Sumer yet before they were known as Jews were known by other names and cults.  Through an understanding of REM, these cults become identifiable.  This list of “Proto-Jews” includes the Pelasgians, at least in their itinerant form.  Likewise it includes the Zoroastrian Magi.

Yet Jews are detectable especially in Chthonic and fire cults appearing throughout the ancient world. These cults include the Sumerian adherents of Enlil, Nanna, Dumuzid and Ningishzida.  They also include the Egyptian and Phoenician cults of Ptah, Amun, Thoth, Set, Osiris and Adonai/Adonis.   In the Greco-Roman world Jews appeared in the form of Vulcan, Bacchus, Saturn and Pluto.  Gods like Vulcan and Ptah are especially telling manifestations of the Jewish God.

Indeed, my theory holds that Jews have been temple builders, cathedral builders and propagandist par excellence from Sumer’s temples to present day Hollywood.  Here they have deployed what this study calls JEM through the entirety of human civilization.  They have been the closers of Aryan civilization, Saturn the Reaper.

Thus while the aforementioned cults may be understood as fertility cults aimed at the veneration of a Semitic type, Jews or proto-Jews have also frequently been responsible for the development of Goddess cults, where especially an Aryan female breeding stock was encouraged toward breeding with a Semitic type.  The examples are discussed in this study.   Hence these chthonic and fire gods of the ancient world are best understood as manifestations of the Jewish God, the shed skin of the dragon if you will.  Here the list of Gods and cults becomes more muddled and inscrutable the further one travels east.  Yet they extend through all of the world’s ancient cultures, from ancient Japan to ancient America.

Yes, Jews have always been with us since the beginning.  Yet their history and role in history is traceable only by Interpretatio Romana, the great instrument and lens of our Religion.  Indeed, their current dominance is owed in some large part to the fact that since at least the 4^th century, they’ve been able to, through the cleverest device hitherto, name and define themselves, whilst also defining and demonizing others.  This has been accomplished largely by the destruction of ancient sources of knowledge through the instrument of Christianity.

The most profound understanding of Jews and our relationship to them comes through the Greco-Roman cosmology.  Here we find a cosmology that describes not merely the development of the Roman and Greek races but an earlier conflict played out in all earlier civilizations.  Such is the unsurpassable wisdom here.  This was a struggle, as always, between the Aryan and Semitic.   More, here is also described, uniquely, the establishment of the consciously eugenic Apollo cult which was the great Greek innovation. Hence the Greco-Roman cosmology operates as a kind of definitive cosmology, which, in my estimation, once understood, may only be refined.

Let us understand it.  The Titans, whom Jupiter and his clan overthrew, should be understood as “Jewish Dominated” whether individually understood as Aryan beings or Semitic beings.  The key here is that the Jewish or Proto-Jewish Saturn was at their head.

Religion in its sophisticated form, as a weapon is, in my estimation, Semitic in origin.  It is, in its origin, sorcery and a means for the weak to overcome the strong, through symbols, words and spells or parables.  It developed as a means of gaining genetic access to dominant Aryans as well as a means of dominating them.  We might suspect the first Religious temple of any note was a brothel, as appears with the temple Nanna/Sin at Ur.  Likewise we might suspect the profession of the priestess was born from the whore, while the profession of the priest born from the pimp and sex slaver.    Hence “theology” in its intricate form or the sublimation of these untoward types followed rather than proceeded.

 

[1] Hebrews 12:29

[2] Exodus 3:2, Deuteronomy 33:16, Mark 12:26, Luke 20:37, Acts 7:30