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The conversation here is significant for it is the last time in the Hebrew Bible's narrative that the text reads "And the Lord said" ("And Yahweh said") for apparently Yahweh refused to directly communicate with anything or anyone after this time. Another significant critical point is encountered in the Elijah story. It is the last appearance of an angel in the Hebrew Bible (2 Kings 1:3, 15). For the few accounts remaining of angelic hosts, in the narrative left in the Hebrew Bible until the arrival of Christ in the flesh, do not specify their manifestation or suggest that they can seen by anyone. (2 Kings 1:3, 15; 19:35).

The Elijah story, and that of his successor, Elisha, is a watershed for miraculous interventions in worldly affairs. They represent the consolidation of the personal and private miracle in the Hebrew narrative with the concomitant demise of the great public miracle that was the forte of Yahweh. By "public" we mean a miracle witnessed by all of the people of Israel, or at least a substantial proportion of the people, and which affects the historical process by its happening. By "personal" miracles we mean by which an individual employs miraculous powers to affect his own fate or that of small group of people. Moreover, the Elijah and Elisha stories are a juxtaposition of two scenes of very different character, but which are equivalent signifiers of the same phenomenon. The event at Mount Carmel was the last great public display of the miraculous confirmation of Yahweh's presence on Earth, which was closely followed by the refusal of Yahweh to appear at Mount Horeb. Henceforth, the era of theophany (a visible, but not necessarily material, manifestation of a deity to a human person) was closed and a new mode of divine revelation was begun. The personal histories of Elijah and Elisha are indicative of the changing relationship between the Israelites and their God, Yahweh. The personal miracles of Elijah and Elisha are witnessed by relatively few people by contrast to previous miracles in the Bible and, more importantly, serve fewer people's interest. And then even these personal miracles cease. The story of Isaiah that takes place about a century after Elijah contains the last miracle in the Old Testament narrative. In this story, Isaiah makes a prophecy but the king, Hezekiah, demands proof of Isaiah's powers. This is forthcoming when the prophet makes a shadow move against logical exceptions and "brought the shadow ten degrees backward" (2 Kings 20:8-11). After this no more miracles occur in the narrative. Furthermore, in the account of Isaiah and Hezekiah, there also occurs the last report in the Hebrew Bible of an angel acting on Earth. In this episode, an angle of Yahweh "smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses" (2 Kings 19:35). After this event angels only appear to humans in dreams or visions and not as active agents in the historical process. Thus with still over two centuries of the story still to go, the wonders of Yahweh cease. There are no more burning bushes, fires in the sky, no more miracles, public or private, no more angels, seen or unseen, and, importantly, no more "And Yahweh said..." What is left is the Temple in Jerusalem holding the Ark of the Covenant, which, by this time, is the only conduit to Yahweh remaining for the Jews. Then even this visible sign to Yahweh is destroyed in a fire during the Babylonian invasion of Israel when Nebuzaradan, captain of the guard, a servant of Nebuchadnezzar (c.630-562 BC), king of Babylon, "burnt the house of the Lord" (2 Kings 25:9). And with the destruction of the Temple by the Babylonians, the last visible sign of Yahweh's presence on Earth is erased.

Some commentators would argue that the story of Daniel in his captivity in Babylon invalidates this scenario. That his testimony, after the account of Isaiah, contains miracles and thus dissolves the concrete theory of the disappearance of Yahweh and the disappearance of His miraculous interventions in the historical process. This is not so. The Book of Daniel is an enigmatic text that does contain miracles. But these are very personal miracles and the people of Judah certainly do not witness them. His survival in the lions' den, (Dan. 6) and the fingers writing on the wall a message of doom for the Babylonians (Dan. 5:5) are both miraculous, yet witness to them is Daniel and a few others. These miracles and the enigmatic visions he receives did not affect the history of Israel or of the world at the time, for their relevance is to a different time and place. The Book of Daniel pertains to today rather than the Babylonian Exile period in which the narrative of the book is set. The Book of Daniel was written in a pivotal period in Jewish history, when Greek culture threatened to overwhelm Jewish culture, encouraged by the Seleucid King Antiochus Epiphanes and a sect of apostate Jews, the Sadducees. Jews who remained loyal to Yahweh were persecuted to the point of martyrdom and Orthodox Judaism, the cult of Yahweh, faced extermination. And in one sense, the author of Daniel sought to encourage faith and perseverance among his backsliding people during that difficult era. And the character of Daniel, who endured similar tests of faith in Nebuchadnezzar's Babylonian court, was a powerful poetic device in this moralising effort. Daniel faced difficult moral and religious questions, and was even threatened with death, but never flinched in the eyes of God. And in recompense for his faith, Daniel was told to "go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days." (Dan. 12:13). The book of Daniel, like Revelation, stands out as peculiarly significant by virtue of its symbolism and prophetic content pertaining to today rather then to those times in which it was written.

The remaining books in the canon of the Hebrew Bible, dealing with the times immediately after those described in Daniel, have a distinctly different character than the preceding books. They are devoid of Yahweh's actual presence, revelations and miracles and the language used by the authors reflect this. Terms such as "Yahweh said", in the spirit of Yahweh", "God appeared" are never used, not because alternatives of equal power are employed, nor is it a case of idiosyncrasy, terminology, metaphor or style. The books are simply different. For they reflect the changing status of the divine-human balance but especially the fact that Yahweh had begun to remove Himself from the affairs of men. These books feel different because they are different. These later books do not convey the sense of awe and mystery, the power and the glory that their antecedents felt in their dealings with their god Yahweh and which they put unequivocally in their writings. The books dealing with the times immediately after those described in Daniel are quite mundane and describe a world absent of Yahweh's active presence: a post-revelation world in which the intimate divine presence has dissolved into nothingness. In these late additions to the canon, no snakes talk, no sea splits and no one, literally, wrestles with the Creator. The overt markers of Yahweh's active participation in the affairs of the Israelites that is ever present in the Torah are wholly absent in these later works dealing with the return of the Exiles to Jerusalem. The widespread knowledge and empirical understanding of Yahweh at the beginning of the Hebrew Bible has become at its end a hidden thing that has thus become a matter of personal belief and hope. The authors of the texts never intimate that Yahweh has ceased to exist or ceased to care for the world, but that now, in their time, He has removed Himself out of mundane affairs and His works are now veiled from visible history. Yahweh may be discerned in the natural processes and wonders of Nature, present but undetected therein, but description of the manifest presence of Yahweh, as describe so frequently and emphatically in the earlier books, are wholly absent here, in these late additions to the canon. Thus, terms that describe Yahweh's active presence and participation in human affairs cease to be used by this point in the story.

The king of Persia, Cyrus, the great Sun-initiate, releases the Jews from their Babylonian captivity and they return to Jerusalem and build the second Temple there. But this second Temple contains no Tabernacle, no ark, no tablet and no Nehushtan (the copper serpent Moses had made in the wilderness and to which the children of Israel burnt incense) and even on its dedication day, no glory and cloud appear to sanctify its use. The return is given in the books Ezra and Nehemiah but here the authors never employ the language of their ancestors in describing their people's relationship with Yahweh, because they cannot due to the changing nature of this relationship. There are no miracles, no divine manifestations, no angels and Yahweh is never said to have spoken to anyone. This absence of Yahweh in everyday affairs is made clear in the book of Esther, dealing with the same time period, in which Yahweh, or God, is not mentioned once. There is only one allusion to Yahweh in this book, in an enigmatic remark made by Mordecai to Esther. Here Esther is warned by the hero to warn her people of impending doom but she is afraid to do so, but Mordecai says:

"For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?" (Esther 4:14).

"Who knoweth", "who knows", "from another place" are uncertainties voiced by the protagonist as to Yahweh's active presence and willingness to intervene on the part of the Jews at this sensitive time. This state of affairs is in direct contrast to a similar event in Genesis when Joseph was similarly asked to intercede for his people and thereby compromising his high social status he had earned with the Egyptians. In this story Joseph's brother who had wronged him out of jealousy now feared him for the power he possessed in Egypt. However, Joseph assures them that their wrong was part of the Divine Plan to enable him to gain the position whereby he could save them all. Thus the tenor of Joseph's words at this analogous time is so different than the ambiguity used by Mordecai:

"Fear not: for am I in the place of God? But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive" (Gen. 50:19-20).

Joseph gained his position of prominence within Egypt due to miraculous intervention, he knows this, and thus speaks with complete knowledge of divine involvement not only in his own destiny but that of his people's destiny, as well. Esther gained her position using the most ancient of female skills and has slept with Xerxes (519-465 BC), King of Persia, who loves her most out of all his concubines (Esther 2:1-17). The author of Esther never intimates that this personal relationship between the heroine and Xerxes is part of a Divine Plan and neither is Mordecai truly emphatic on the point.

The Hebrew Bible is a product of many authors. This is the view of both tradition and modern critical scholarship, and the themes that run through so many stories, so many books, by so many authors, over so many centuries are many and striking in their continuity and sublime manifestation. The leitmotifs of biblical narrative are impressive indeed and are the subject of much reverence and debate. Yet the indisputable fact that is rarely discussed is the diminishing presence of Yahweh across the entire spectrum of stories in the Hebrew Bible. Some prescient minds have commented upon the difference between the God of the Hebrew Bible, the Old Testament and the God of the New Testament: that the God of the Israelites is very different from the God of the New Testament that they are, in effect, chalk and cheese. That the wrathful, vengeful angry God of the Israelites is not the same God in the New Testament that is the forgiving, humble, redemptive God who claims to represent all of humanity. In short, the God of the Old Testament who chose the Israelites as His people is not the God of the New Testament who claims to be the Representative of humanity in its entirety. This is, of course, the case. For the God of Genesis is Yahweh and the God of the New Testament is Christ. Yahweh is the God who chaperoned the Jews for a very definite purpose, and thus, their claim to be a "God's Chosen People" is correct. It is a historical fact that served an occult purpose but this special preferment is at an end: it has been for two thousand years yet the Jew does not know this. Its purpose was to protect the tribe of Judah from spiritual and racial contamination so that they would eventually produce the most perfect human vessel for the Incarnation of Christ, which they did with the birth of Jesus of Nazareth. Yahweh shepherded the Jews through antiquity keeping them away, as much as possible, from the Luciferic Impulse that raged across the land and which manifested in the plethora of pagan religions which so horrified the Prophets. Hereditary occultism required that the bloodline of Judah to be as little contaminated with this Luciferic consciousness that was rampant in the Near East and to do so the Jews needed to be separated from other peoples. This was the reason for Yahweh's truculent attitude towards the backsliding Israelites and the function of the chauvinistic Yahweh cult, known as Judaism. It is quite obvious to any unprejudiced reader that the two deities mentioned in Scripture are radically different from each other and the God of the Old Testament is not the God of the New Testament. Moreover, that the God of the Hebrew Bible inexorably removed Himself from participation human affairs exactly as He said He would.

In Exodus, which describes the flight of the Israelites from Egypt who, led by Moses into the wilderness and thence forty years later into Canaan by Joshua, is replete with miraculous interventions. Yet the plethora of miracles was evidence of some other divine process unfolding on Earth, complimenting the active presence of Yahweh. For the miracles that give succour and guidance to the fleeing Israelites were not all the work of Yahweh, another God, long anticipated by the peoples of antiquity, was making Himself known to the world. The journey out of Egypt was not only a deliverance from bondage but also a transition from one spiritual phase into another. God was, according to biblical tradition, loath to reveal his proper name to mortals at this early stage, only divulging it, apparently, at the time of Moses (Exod. 3:13-15; 6:2-3). However, the God that revealed himself to the great prophet was not Yahweh, the old Moon God but the Sun God, the Christ, who had descended from the heavens to Earth.

Yahweh, Elohim, is the moon god that was worshipped by the Patriarchs and by the great prophet Moses, who led his people out of captivity. Moses preached to his people the moon god Yahweh because he did not know of the Sun God, the Christ, who appeared as the pillar of a cloud before the fleeing Israelites by day, and the pillar of fire by night. Thus the "power and glory" that chaperoned the Israelites from Egypt into Canaan was not a manifestation of Yahweh but of Christ, the Sun God. (Exod. 13:21-22). Moreover, when Moses, at Rephidim, strikes the rock with the rod of God causing an abundant supply of water, he failed to recognise Christ who miraculously provides the water for the people to drink.

"Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel" (Exod. 17:6).

This inability to perceive the Sun God, Christ, was the reason why the prophet of Christ, Joshua, superseded the great prophet of Yahweh, Moses. Joshua (Je-Hoshua) was originally simply called Hoshua until Moses added to his name the divine name, but Joshua, in the enigmatic way of the Hebrew language, is also a cognomen of Jesus (Num. 13:16). The surrender of the spiritual leadership of the Israelites by Moses signifies the singular transition from Yahweh to Christ. From the Moon Phase of Earth's evolution to the current phase, the Sun Phase, whose Lord is Christ.

The New Testament informs us that during the reconnaissance of Canaan, the Promised Land, ten came back and declared the land worthless and barren. Joshua however, lauded the land and brought back a large bunch of grapes as proof of its fecundity. Christ who later refers to himself as the "true vine" is thus anticipated.

"I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing" (John 15:5).

Thus, esoterically, Moses is the great moon leader of the Israelites, while Joshua, in his dual capacity as heir to Moses and the new covenant with the coming Christ, commands both the Sun and the moon. This union of powers is depicted in the sign of the Holy Grail, that is, the Sun power penetrating the invisible disc held within the arms of the crescent moon. It is during the sensitive transition from Moses to Joshua, form the moon to the Sun leadership of the Israelites that the Christ prophesy is made:

"I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth." (Num. 24:17-18).

Thus as the cosmic Christ descended to Earth to assume the karmic responsibility for mankind's iniquity, the great sacrifice of Yahweh was coming to an end and the moon god could relinquish guardianship of humanity and continue his own spiritual evolution. And that is what happened: Yahweh removed Himself from the affairs of men just as He said He would. Consequently, the active presence of Yahweh (the God of the Old Testament) in human affairs was gradually reduced until it occurred no more. No other mortal could say they had seen the form of Yahweh, as Moses could claim. No subsequent generation nor group of people could claim witness to Yahweh's form nor hear His voice aloud in the sky. This is because direct encounter with Yahweh was halted by Divine Order, and Yahweh, soon after, removed Himself from active participation in human affairs.

The events around the gift to humanity of the third covenant, that is, the Ten Commandments, is perhaps the ultimate experience of Yahweh by a large mass of people in the entire Bible. Moreover, the revelation at Mount Sinai when Yahweh personally descends from the mountain in fire (Exod. 19:11, 18, 20) and speaks aloud so that the thousands of Israelites assembled there could bear fearful witness to the presence of their God, Yahweh, amongst them (Exod. 19:19; 20:1, 2), is a form of farewell gift. It is the great God Yahweh's valedictory address to His people before His departure from them. And His gift to them is profound indeed. Not only is it the moral code by which the virtue of the Israelites would be safeguarded but also the guarantee that the Jewish bloodline would be preserved as pristine as possible for its fateful duty of supplying the human vessel for the Incarnation of God. The story of the prophet Elijah at Mount Carmel, a century after the dedication of the Temple, in the reign of King Ahab (1 Kings 18) is the last public display of Yahweh's presence on Earth. For after this event no other communal demonstration of divinity is cited in the Hebrew Bible. And in the remaining books in the Hebrew Bible the prevailing theme is Yahweh's inexorable diminishing presence. The last time that the Hebrew Bible's text reads "And Yahweh said¡¦' occurs in the narrative involving the prophet Elijah. For after this time, Yahweh apparently refused to directly communicate with anyone or directly make known His immediate presence, for He had removed himself from active participation in the affairs of men just as He had said He would. This phenomenon must be emphasised for it is fundamental to understanding the role of the Jew in history and the nature of the spiritual reality facing mankind today: Yahweh had removed himself from direct intervention in the affairs of men.

This is the tragedy of the Jewish race: they cling to a God, Yahweh, who has departed from active participation in the evolutionary affairs of men. They failed over two thousand years ago to comprehend the sublime transition between the spiritual phases of Yahweh and that of the Christ. The Israelites were indeed the Covenant People, the Chosen People of antiquity, but for a very definite reason: to bring forth an immaculate human vessel for the Incarnation of Christ. The Divine Powers, of whom Yahweh was the proactive principle, nurtured the seed of Abraham to create a body that would be the vessel for the Messiah. The reason for the chaperoning of the Israelites and why they were the Chosen People is this. Anticipating the Incarnation of Christ was another incarnation of a spiritual being of immense power, the leader of the Luciferic host, "Lucifer" himself, who had incarnated in a human body, in the region of China, in the Third Millennium BC. This event flooded the world with Luciferian illuminism that brought about a revolution in human consciousness. Luciferian illuminism is the primeval wisdom that allowed humanity to find its independent way to the celestial hierarchies and was later called gnosis. It was a faculty denied man by his Creator and before Lucifer's interference human beings could not use the organs of intellect and lived by a kind of instinct. The Great Rebel, Lucifer was the first to grasp by the intellect the wisdom of the Mysteries who then gifted to humanity this faculty. This wisdom was compassionless, cold, based purely on ideas, and therefore resided in the realm of ideas or mentation. Gnosis was the wisdom of the Gnostic religions that permeated the ancient world: a dazzling wisdom that illuminated for mankind the inviolable cosmic realities. Therefore, Gnostic knowledge, Gnosis, was inspired by the impulse coming from Luciferic forces personified by Lucifer, the brilliant fallen angel. This is not to say that Gnosticism is false or without merit, only that Luciferic forces permeate it and it is therefore Luciferic in its nature and that it is "good" or "evil" depending on who holds it, and for what purposes it is put to. Thus, Lucifer inspired the ancient Mystery Tradition, the occult wisdom of Pagan culture, and therefore the whole of Gnosticism, the Pagan culture of Nature-wisdom, existing at the time of the Mystery of Golgotha was Luciferic in nature. This was the reason why the Old Testament prophets, inspired by Yahweh, railed against their people and others who revered this Gnosis. For, Yahweh was charged by higher Divine Powers to protect the tribe of Judah and ensure that it was suitably prepared to bring forth a human vessel for the Christ. Thus, the Old Testament can be regarded as a record of the preparation for the incarnation of Christ and a testimonial to the eugenic concern of Yahweh regarding the Jews. This is the primal reason for the concept of 'The Chosen People of God'. Where a chosen part of humanity, the Hebraic culture, was set apart from the Pagan culture of Nature-wisdom, isolated from the Luciferic gnosis of their contemporaries thus preparing an hereditary current whereby a suitable physical body was prepared for the Incarnation of Christ.

Joshua, the prophet of Christ, in his dual capacity as heir to Moses and the new covenant with the coming Christ, the Sun God, commanded both the Sun and the Moon. Joshua, the Sun prophet of Christ, took command of the Israelites from Moses, the moon prophet of Yahweh, led them into Canaan, and thus the initiated the Sun leadership of the Israelites and their unique task as vessels of the Christ Impulse. Canaan was part of the complex of Middle East in which many female fertility cults held sway. For the tribe of Judah to supply the human vehicle for the Incarnation of the Sun God, who was Christ, Divine Powers had guided the priesthood of Yahweh to protect their people from the Luciferic Impulse that suffused all initiation cults. This is why they fulminated against the fertility cults of their contemporaries: it is one of the most powerful motifs of the Old Testament. For the human body of Jesus of Nazareth must perforce be as untainted as possible from the Luciferic stream of consciousness that had flooded the world so that the Great Being, Christ, could Incarnate in flesh and blood. A consequence of this eugenic requirement was that the tribal religion of the Israelites became more rigidly male than the neighbouring nations. The preservation of the purity of the Judaean blood was prerequisite for the successful Incarnation of Christ: that is, Yahweh was given the task of shepherding the tribe of Judah through to this successful conclusion. The judgmental vengeful image of the God of the Old Testament is a consequence of this great task. It is also the reason why foolish people attack the Bible as racist literature. The Dark Gods' conspiracy against God is ancient and ceaseless. They have endlessly sought ways to subvert Creation and polluting the bloodlines of humanity is one of them. This was the reason behind the Watcher Myth and the Nephilim and the Great Flood in Noah's time that destroyed the degenerate races corrupted with Luciferian consciousness. And it was the reason why Yahweh guarded the Hebrews, but especially the tribe of Judah, with such diligence and passion. Two unfortunate consequences of this eugenic requirement eventually arose. The first was that the tribal religion of the Israelites became more rigidly male than the neighbouring nations and regarded the Feminine Principle, concretised in the female fertility cults, as an abomination. The second was the movement toward religious Puritanism. Although the Priestly and Holiness codes given form in the reformation of Ezra and successfully galvanised the Judaeans such"And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord God of Israel, did eat" (Ezra 6:21).

"They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the Lord our Lord, and his judgements and his statutes" (Neh. 10:29).

For, the eugenic imperative initiated by Divine Powers but superintended by Yahweh necessitated the Judaeans to "separated themselves unto them from the filthiness of the heathen of the land" and for the Judaeans "to walk in God's law." But this very necessary reform initiated by Ezra and Nehemiah to maintain the fealty of the Judaeans to Yahweh, the move to gross chauvinism characterised by the Pharisee and concretised in the Talmud was ultimately stimulated by Ahriman. For the racial pride that was so necessary at this most sensitive time, which preserved the bloodline of Judah, was eventually commandeered by the Cult of Evil for its own nefarious ends. And it is this dynamic of the Chosen People concept within the historical process that has caused the Jew to become at once inordinately powerful and wealthy but simultaneously despised and seen as unfaithful and conspiratorial in his dealings with greater humanity.

Thus the tragedy of the Jewish race is the adoration of a God, Yahweh, who has departed from active participation in the evolutionary affairs of men and their failure to acknowledge the sublime transition between the spiritual phases of Yahweh and that of the Christ. The descendants of the Covenant People of the Old Testament clutch at the straw of the Chosen People and have been corrupted by its inherent exclusiveness that transformed them into a race of bigots. This failure to apprehend the Christ has caused Judaism to atrophy and its adherents to become victims to the blandishments of Evil and thus convince themselves that they are still "God's Chosen People." In this perverted mindset arises the realisation that the enemies of the Jew are anyone who is not Jewish. Moreover, that this ancient preferment has been distorted by subsequent generations of rabbis into an ideology of racial superiority that convinces many of their race that they are indeed the Master Race. This ideology of racial superiority that had been vouchsafed to them by Yahweh at the time of Abraham was thus a uniquely galvanising mechanism that has held together disparate groups through different times and cultures. The Jews are the most bigoted people in history and the rabbis responsible for the ethos in the Talmud were de facto originators of the concept of the Master Race many centuries before Hitler. This perverted concept of the "Chosen People" has provided a vehicle for the transmission of the Evil Agenda through time and across cultures.

Not all Jews are evil and not all evil people are Jews. However, the uniqueness of Jewry, its religious and racial integrity spread out over continents and generations and their endemic sense of racial superiority, has nurtured a race of unique abilities and singular utility to the masterminds of the Evil Agenda. The stratagems of the Dark Gods are subtle and unfold over many generations and thus they require similar constancy in human affairs: the Jewish people are one such constant, the Roman Church is another. The Jewish wherewithal and desire to prevail over the goyim has proved fruitful for the Dark Gods who have nurtured this hatred and raised adepts of remarkable ability in the occult societies within Judaism. These Black Adepts have guided certain parts of Jewry into areas that are ultimately inimical to the race of Jews because it is also ultimately inimical to humanity for it is part of the Great Conspiracy against God. The great facility of the Jewish element in this Great Conspiracy is their unique status but especially their desire to prevail against the goyim that manifests in their activities as usurers. This was as intended by the Dark Gods, the Overlords of Chaos, who have cultivated and corrupted the unique status of the Jew, to use the Jew as an integral instrument in the furtherance of their agenda of enslavement of humanity. Not all Jews are evil and not all evil people are Jews. The Great Conspiracy to enslave humanity is not a Jewish conspiracy per se but members of the Jewish race are human agents of Evil of great influence. The racial unity of World Jewry, a condition that was held paramount and secured by the Judaic religion, and transcended both time and space, has given the Dark Gods a consummate vehicle for their Evil agenda. But the Jewish race is unique in the Great Conspiracy against God. For it has been hijacked by people inimical to God who have used the Jewish race, parasite-like, as a host for themselves not only to conceal their Evil agenda but further it under the cover of "God's Chosen People." This is the crucial difference between the Sephardic, and true blood-Jew, and the Ashkenazi, the counterfeit Jew. It is not coincidence that the immensely powerful banking families, who are the international usurers that have helped to enslave humanity, are predominantly Ashkenazi Jews. Nor is it accidental that the most of energising personalities and bankrollers of Zionism are Ashkenazi Jews. This corruption of Judaism is the chief source of the perennial conflict between the European Ashkenazi and the Oriental Sephardic Jews. That is why the extremism shown by some of the spiritual leaders of the Ashkenazi Jews would make pale the hatred held by even the most ardent Aryan supremacist. It is ultimately the source of the furiously debated The Protocols of the Elders of Zion, which is, according to one's worldview, either a viscous forgery or a blueprint for world tyranny in which Jews play a not insignificant role. A hint of this ancient hatred nurtured by the Dark Gods can be gleaned from the philosophy of the eminent second century Kabbalistic rabbi Simon Ben Yohai. For the good rabbi's slogan, "Tob shebe - goyyim harog" or "The best of the Goyim deserve to be killed" became, along with the Judaic self-belief that they are the "crown of Creation," a major tenet of the emerging political movement in the eighteenth century, an evil called Zionism.

Jeremiah (c.640 BC-c.580 BC) was the great prophet who was appointed by Yahweh said this:

"A wonderful and horrible thing is committed in the land; The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?" (Jer. 5:30-31).

Jeremiah had recognised that false teachings were being promoted by the priesthood that simultaneously aggrandised themselves and debased the religion of Yahweh. Jeremiah warned his people, and us, that the priests at this early time were lending themselves to the deceits of the false prophets in order to gain influence over the people. However, consequences are implicit in such apostasy and the prophet warns that accountability is the fatal issue of this sinful course when divine judgements shall come. But the point here is this, that Pharisaism, the religion of the Pharisee and Sadducee which underpins the Talmud, and its corruption of Yahweh religion, had begun even in the seventh century before the Incarnation of Christ. And this anti-Yahweh and anti-Christ religion was the art and practice of the Pharisee, Sadducee and Scribe.

During Christ's Mission in Judea there were three main sects among the Jews, the Pharisees, the Sadducees and the Essenes. Christ had much to say about a sect called the Pharisees that had established control over spiritual life in Judea and had enough power to manipulate the Roman procurators of the province. Pharisee derives from the Hebrew word persahin "to separate" and thus means "separatists." The first mention of the Pharisees is in a description by Flavius Josephus (37-100), a Jewish general who led the revolt of the Jews against the Romans and then wrote a history of those events in a tract called the "Jewish War." Josephus included them in the three sects or schools into which the Jews were divided (BC 145). Josephus is also important because of his reference to Christ, which is the most important extra-biblical reference known. It occurs in story of Herod the Great, contained in Book XVIII chapter iii in the celebrated passage in which mention is made of the Christ in the following words:

"About this time lived Jesus, a man full of wisdom, if indeed one may call Him a man. For He was the doer of incredible things, and the teacher of such as gladly received the truth. He thus attracted to Himself many Jews and many of the Gentiles. He was the Christ. On the accusation of the leading men of our people, Pilate condemned Him to death upon the cross; nevertheless those who had previously loved Him still remained faithful to Him. For on the third day He again appeared to them living, just as, in addition to a thousand other marvellous things, prophets sent by God had foretold. And to the present day the race of those who call themselves Christians after Him has not ceased."

However, the evidence of Josephus concerning the nature of the Pharisees is sullied by the fact that he himself a Pharisee and that he modified his accounts of his people not only to suit the sensibilities of his Roman masters but also for posterity. According to him, the Pharisees are essentially a philosophic sect, and not an active political party with all that entails. Furthermore, the Messianic hopes of the sect are not so much as mentioned. Other sources are also ameliorated to render the sect more amenable to contemporary and future sensibilities, such as the Talmud, both Mishna and Gemara, which was written by the descendants of the Pharisees. Both sources indicate that the authors exaggerated and modified the facts. Nevertheless, taking these deficiencies into consideration, a reasonably consistent picture of the sect can be discerned. The Pharisees seem to have been a society of closely organised religious teachers that concerned themselves with proselytism and some of their greatest teachers appear to have been racially not Jews. They insisted upon the strict observance of the Law, so far as it was compatible with the emergencies of ordinary life, and trained its disciples so that they would appear, to the mass of the people, exemplars of this ideal. However, although primarily a religious party, they soon became energetically political. The Pharisees were probably the successors of the Assideans (the "pious"), a party that originated in the time of Antiochus Epiphanes (c. 215-164 BC) in revolt against his heathenising policy. The Assideans were thus the maintainers of the Mosaic Law against the invasion of Greek customs into Judea and were at first the most active supporters of Judas Maccabaeus in his struggle for religious freedom. Antiochus Epiphanes was the Greek ruler of the Levant from about 175 BC to about 164 BC and thus reigns over Judea. He attempted to destroy the Jewish religion and supplant it with Hellenism, copied the Torah, the first five books of the modern Bible, as well as defiling the rebuilt Temple. Antiochus was called Epiphanes, which means "God Revealed," but was superciliously called Epimanes, "the Mad," due to his abnormal and erratic behaviour. However, a constituent of them, rather than spill blood, retreated to the desert to escape the tyranny of Epiphanes and the followers of these eventually became the Essenes. The Maccabees, who were a priestly family which under the leadership of Mathathias, that made war against Antiochus Epiphanes to protect the integrity of the Jewish Religion. That is, the devotion to the ideal, imposed by Ezra, also known as Esdras the famous priest and scribe connected with Israel's restoration after the Exile (539 BC), and Nehemiah upon the reluctant Jews. That is, the "Chosen People of God" of a nation separate from all other nations by virtue of its special and unique relation to Yahweh (Neh. 9). Moreover, this ideal nation consisted in its later phase of all who were prepared to obey the Law of Moses, irrespective of their racial ancestry. Moreover, the pragmatic approach to politics taken by the Assideans and Pharisees, with Judas Maccabaeus at its head, was the practical outcome of the principle, which Josephus describes in the language of philosophy as the characteristic of the Pharisees: "some things and not all are the work of Fate." Fate is the Hellenic term for God, and therefore according to Josephus the Assideans and Pharisees had judged that the time had come for them to take action rather than to wait passively on God or await the arrival of their Messiah. Moreover, they believed in a divine Providence acting side by side with the free will of man, which of course give them license to advance their form of proactive proselytism that incorporated their brand of nationalism and racism. For by this time, the prime concern of the Pharisees had become the extension of God's sovereignty (the Kingdom of God) throughout the world. They had determined that God's will, which all men should obey, was revealed in the Law, and though God may appoint rulers over them, He remained their King, and no Earthly king who was not a prophet, God's mouthpiece, could command their unquestioning obedience. One of the fundamental doctrines of the Pharisees was a belief in a future state. The student of history who views the historical process with a keen eye will discern in the activities and philosophy of the Pharisee in the later manifestations of this peculiar Jewish mindset in the historical process. That is, in the activities of Ashkenazi Jews, the Khazar Jews, who can be found in the seditious and liberal organisations, from the eighteenth century onwards, that worked to destroy Western civilisation founded on the Christ Impulse and supplant it with their particular brand of Evil. It is also the spirituality that energises the modern evil that is Zionism.

The ascendancy of the Pharisees in Judaean culture was such that they were the real rulers behind the throne in the years before Judea was claimed for Rome by the general and statesman, Pompey the Great (106-48 BC). The Pharisees managed to secure the popular favour and thereby acquired considerable political influence (John 7:48). This power was greatly increased by the propagation of the Pharisee creed over the whole land and by the majority that they obtained in the Sanhedrin, the assembly at Jerusalem that represented the highest political magistracy of the Judea. During the Christ Ministry the Pharisees appeared to have had the supreme influence among the people, but although still strong in the Sanhedrin, their power was now attenuated by the Herodians and Sadducees. The Herodians were a Jewish political party who not only sympathised with the Herodian rulers in their Romanising tendency (Mark 3:6; 12:13; Matt, 22:16; Luke 20:20) were also at one with the Sadducees in holding the duty of submission to Rome, and of supporting the usurper Herods on the throne (Comp. Mark 8:15; Matt. 16:6.). Thus the Herodians by their alliance with the Rome, and the Sadducees by their acquired skill in political intrigue held the reins of government. Consequently, because of their supreme influence on popular sentiment, they imposed upon the people their peculiar deductions discerned from the written Law, which formed the growing body of their oral tradition. Furthermore, their reign was long enough to infix this tradition in respect of ritual within the consciousness of the Jew, and, even when this golden age was over, they still exercised a paramount influence upon the common people. The fundamental principle all of the of the Pharisees is that contiguous with the written law, given to Moses on Mount Sinai and orally transmitted by him, which is regarded as a summary of the principles and general laws of the Hebrew people, there existed an oral Law. This oral Law is not merely commentary or explication on the written Law but an equally authoritative document in its own right: A belief that is still held vigorously by orthodox modern Jews. This oral Law is contained in the first portion of the Talmud, called the Mishna or "second Law" and it is the distillation of a particular mindset that has been carried forward into the present time and is the cause of great travail on Earth. It contains a digest of the Jewish traditions and a compendium of the whole ritual Law, which eventually became more esteemed than the sacred text. The spirituality that energised the minds of the authors of the Talmud was not only inimical to the Christ Impulse but its opposite and mortal enemy on Earth. Therefore, understanding the Pharisee mindset is by contrast an aid toward understanding the spirit of uncorrupted Christianity, which is the Apostolic Christianity that contained the purity of Christ's message. While Christ's message attempted to call men to the Law of God itself as the supreme guide of life, the Pharisees corrupted the Yahweh religion making it a vehicle for Evil. With the pretext of maintaining it intact, certain authors, with malice aforethought, emphasised inconsequential precepts and distinctions to such a degree that the whole life of the Jew was burdened and constrained on every side by instructions so numerous and trifling that made the ancient Mosaic Law almost nonsense. These accretions, derived from baneful sources, are called the "traditions" and had been gradually accumulating for many centuries and innumerable instances of the trifling character of these regulations are to be found in the Mishna (Matt. 9:14; 23:15; Luke 11:39; 18:12). The Pharisees had apparently learned to read God's will in the events of history, and what they learned from this perceived flow of history, from contemporary and ancient history of the nation recorded in Scripture, they taught in the synagogues. Consequently, they not only controlled public education but that everything, such as the repeated statements of Josephus and the facts of Jewish history, goes to show that the Pharisees moulded the religion of the people. Thus the Pharisees engendered a particular consciousness within the Jew that has survived into modern times and has compelled certain people nominally Jewish to do things that bring shame on the Jewish people. The whole spirit of Pharisees creed was in opposition to Christ and can be summed up not in the acceptance of redemption through Grace by confession of sin and in humility, but in a proud self-righteousness. This self-righteousness, this sanctimony, this pharisaic philosophy was at variance with the true conception of man's relation to God and to his fellow men. For, with all their pretences to piety they were in reality avaricious, sensual and dissolute (Matt. 5:20; 15:4, 8; 23:3, 14, 23, 25; John 8:7, 13:7) and regarded with contempt every nation but their own. (Luke 10:29). Ultimately, the Pharisees, became narrow-minded bigots and chauvinists who cared more about their temporal power than seeking out eternal truths and disseminating these to the people (Matt. 9:11; Luke 7:39; 18:11, 12). And instead of striving to fulfil the great end of the dispensation whose truths they professed to teach, thereby bringing all men to the Hope of Israel, they devoted their energies to making converts to their own narrow views. And these new converts with all the zeal of proselytes were even more exclusive and more bitterly opposed to the truth than they were themselves (Matt. 22:15).However, it would be a great mistake to suppose that all Pharisees were venal, wealthy and luxurious and had degenerated into the vices, which were imputed to some of their kind. Josephus, who was obviously sympathetic to them, compared the Pharisees to the sect of the Stoics and wrote that they lived frugally, in no respect giving in to luxury. Yet the Gospels generally give an impression unfavourable to the Pharisees and contain denunciations attributed to Christ and applied to the scribes of this sect. However, it is clear that Christ denounced not all the Pharisees but the hypocrites only, as did the pious rabbis whose pronouncements on this matter are reported in the Talmud and other Jewish books. Furthermore, the Pharisees were never a homogeneous body possessed of a definite policy or body of doctrine and although hypocrites, liars, frauds and wicked men were part of the general movement they did not constitute its entirety. Many individuals, the non-hypocritical Pharisee, were among them, who were upright and pure, for there were such men as Nicodemus, Gamaliel and his pupil, the Apostle Paul, who, when brought before the council of Jerusalem, professed himself a Pharisee (Acts 23:6-8; 26:4, 5). And that the Pauline Epistles or the writings of Philo are the best extant examples of the Pharisee creed and their mode of teaching. Yet from the very beginning of His ministry the Pharisees showed themselves bitter and persistent enemies of Christ and could not abide His doctrines, which were in large measure inimical to theirs, and they sought by every means to destroy His influence among the people. For outside the Sanhedrin, among the people, the Pharisees were ubiquitous and always confronting Christ. For this anti-Christ spirit that possessed the leaders of the sect, they were ranked by Christ with the Sadducees as a "generation of vipers" and this, the first mention of them in the New Testament (Matt. 3:7). The term "Pharisee" occurs at least another 86 times in the New Testament and when they appear it is invariably in the context of opposition or conflict with Jesus Christ. That is why measured study of the Gospels is sufficient to show that Christ's teaching was in the most important aspects thoroughly antagonistic to theirs. To such a degree that He denounced them in the bitterest language (Matt. 15:7,8; 23:5,13-15, 23; Mark 7:6; Luke 6:28, 37-42; 11:29, 42-44; 12:19,20). Modern attempts by Jewish writers to exonerate the race from the guilt of the condemnation of Christ has no foundation for their revisionist attempts are contradicted by the New Testament records, and the truculent attitude of the Talmud to Jesus Christ. Every mention of "Pharisees" that occurs in the New Testament is in circumstances that portrays them as instigators of mischief for Jesus, His disciples and followers. And the impression give is that Pharisees stalked and persecuted them throughout their missionary work. The Pharisees are also alluded to in the New Testament, along with the Sadducees, by the pronouns "they" or "them" in many more verses. They, and the Sadducees, are the object of Jesus' debates in several complete chapters of Matthew, John and Luke which give accounts of the prevailing conflict and plot against Jesus' life. The importance of the role of the Pharisee in the events not just during Christ's Mission but after and even today is the relative number of citations of them in New Testament. The term occurs fifty-four more times than the notorious name of Judas Iscariot and twenty times more often than the equally ill-famed name of Pontius Pilot. The name Pharisee is unquestionably the most infamous name in the New Testament, second only to Satan, in the implied evilness of the sect. That is why Jesus consistently denounced them as cohorts of Satan and disseminators of his lies. Yet not all Pharisees were evil, just like not all Jews are evil, or like all men are evil. Yet within the Pharisee sect, like in all creeds of men, there were evil men who worked to an agenda that their fellows were unaware existed. This is the Agenda of Evil that is the Great Conspiracy against God and to which human agents of Evil work ceaselessly to enact on Earth. The human agents of Evil, who subtly corrupted the religion that was gifted to the Hebrews by Yahweh and which they inherited from the great Prophets, commandeered the Pharisee sect. They changed the religion into a chauvinist bigoted religion that set its face against Christ and could not see that in Him was the consummation of everything they professed to love. They were