Many people come to this channel and proclaim: "May God save us from Satan, may God keep the demons away, powerful are you, my God, who conquers and will conquer the darkness! " This sentiment is not unique to some viewers of this channel but is shared by a large portion of humanity. For a while, fear also gripped me.
. . I observed that during the opening ceremony of the 2024 Paris Olympic Games, many people claimed that the ceremony resembled Sodom and Gomorrah and that France is being guided by Satan!
The time has come, my friends. . !
The time has come for the light of truth dispel the darkness of ignorance. . .
! There is. .
. NO SATAN! And in this video.
. . the great deception before our eyes.
. . will be revealed!
Here. . .
! And Now! In Western religious traditions, especially within Judaism, Christianity, and Islam, a prominent figure is Satan or the Devil.
Interestingly, this embodiment of evil wasn't always present in ancient religious texts. In the Jewish Bible, for instance, the concept of Satan as an inherently evil entity is absent. His role and identity evolved significantly during the Persian Achaemenid Empire's rule, around 550 BCE.
The Jews, under Persian influence, adopted this evolving concept of Satan, whose name in Hebrew, 'ha-Satan', translates to 'the opposer' or 'the adversary', indicative of his role against God's creation. Similarly, the Greek term 'diabolos' and the English 'devil' convey meanings like 'accuser' or 'slanderer', further defining his character. Evil, in its many forms, has been a constant in human history.
From natural disasters like earthquakes and floods to human-inflicted sufferings such as wars, diseases, and moral decay, the presence of evil needed explanation within the context of religious beliefs. Ancient religions often attributed both good and evil to a supreme deity or a pantheon of gods, reflecting their omnipotence. In the Biblical book of Deuteronomy, for example, God proclaims his control over both prosperity and adversity.
This omnipotence was a common theme in many creation narratives, addressing the origins and reasons for the existence of evil. To understand the origin of Satan as a figure known by its entire evil we must turn our gaze to the past and to the ancient past where the sands of time first known conscious human beings in history: the Sumerian civilization. Scholars, differing from Zecharia Sitchin's views, contend that the Sumerians perceived the Earth as flat, not a globe.
In this belief system, the space above, known as An or Anu, represented the heavens, depicted pictographically as a star or the Maltese cross. This realm, named after the god An for the Sumerians and Anu for the Akkadians, symbolized the celestial or the heavens. Beneath this heavenly abode was 'lil,' a space signifying the air or spirit, resonating with the god Enlil or the 'Lord of the Air.
' Further down was the Earth, termed 'Ki,' and beneath it lay the underworld, a realm for the deceased. These scholarly definitions starkly contrast with Sitchin's interpretations. These definitions by academics are completely discordant with the studies of Zecharia Sitchin.
According to Sitchin the sumerians knew that the earth was not flat but round, and those who convey this information to the sumerians were the Anunnaki. Returning to our main subject, it is necessary to recall the historical antecedent of the biblical scriptures concerning the Old Testament: the Sumerian tablets. Parallel to these ancient Mesopotamian beliefs, the book of Genesis in the Bible presents a counter-narrative to the Enuma Elish.
"The Seven Tablets of Creation", also recognized as the Enuma Elish, represents a cornerstone of Babylonian mythology. This creation epic begins with the phrase "When on High" and unfolds the tale of the mighty deity Marduk. Marduk's triumph over chaotic forces and his pivotal role in shaping the orderly cosmos form the narrative's core.
In the ancient Mesopotamian epic, Enuma Elish, it is depicted that the inception of evil is attributed to the deities themselves. In this myth, the gods are portrayed as agents of chaos, creating humans to serve them. When Marduk heard the gods' speech He conceived a desire to accomplish clever things.
He opened his mouth addressing Ea, He counsels that which he had pondered in his heart, "I will bring together blood to form bone, I will bring into being Lullû, whose name shall be 'man'. I will create Lullû—man On whom the toil of the gods will be laid that they may rest. In stark contrast, Genesis depicts the God of Israel as purposeful and benevolent, with all of His creations being inherently good.
The central theme of the 'fall' in the Garden of Eden, featuring Adam and Eve, serves as a pivotal illustration of the origin of evil, attributing it to human error rather than divine fault. This act of defiance resulted in arduous labor for humans in cultivating sustenance and intensified pain for women during childbirth. However, the most profound consequence was the forfeiture of everlasting life.
This original transgression introduced the ultimate affliction, mortality, a destiny now shared by all their progeny. For a better understanding, let's observe the interlinear translation that maintains the term Yahweh Elohim, where common translations use “Lord” or “God”. Then Yahweh Elohim took the human and settled him in the garden of Eden to serve it and to keep it.
And Yahweh Elohim instructed on the human, saying: From every tree of the garden you may eat, yea eat. But from the tree of the knowledge of good and evil, you must not eat from it; for on the day you eat from it, to die you shall be dying. And Yahweh Elohim said: It is not good for the human to be alone by himself.
I shall make for him a helper as his complement. Yahweh Elohim had formed from the ground every animal of the field and every flyer of the heavens; and He brought each one to the human to see what he would call it. And whatever the human would call it, each living soul, that was its name.
So the human was calling the names of every domestic beast, of every flyer of the heavens, and of every animal of the field; yet for the human, not a helper was available as his complement. Then Yahweh Elohim caused a stupor to fall on the human. While he was sleeping, He took one of his angular organs and closed up the flesh over its place.
Yahweh Elohim built the angular organ that He had taken from the human into a woman and brought her to the human. The human said: This time, it is bone of my bones and flesh of my flesh. This shall be called woman, for this was taken from man.
Therefore a man shall forsake his father and his mother; he will cling to his wife, and both of them will be one flesh. Both of them were naked, the human and his wife; yet they were not ashamed. Now the serpent, it became more crafty than any other animal of the field that Yahweh Elohim had made.
The serpent said to the woman: Indeed, did Elohim say, You shall not eat from every tree of the garden? The woman replied to the serpent: We may eat of the fruit of the trees of the garden; yet of the fruit of the tree that is in the midst of the garden, Elohim said, You shall not eat from it, and you shall not touch it lest you should die. But the serpent said to the woman: Not to die shall you be dying; for Elohim knows that on the day you eat of it, your eyes will be unclosed, and you will become like Elohim, knowing good and evil.
Then the woman saw that the tree was good for food, that it brought a yearning to the eyes, and that the tree was desirable for gaining insight. So she took of its fruit and ate. She also gave some to her husband with her, and he ate.
Then the eyes of both of them were unclosed, and they realized that they were naked. So they sewed fig leaves together and made girdle skirts for themselves. Then they heard the sound of Yahweh Elohim walking about in the garden in the windy part of the day, and the human hid himself with his wife from the face of Yahweh Elohim among the trees of the garden.
Yahweh Elohim called to the human and said to him: Adam, where are you? He replied to Him: I heard the sound of You walking in the garden, and I was fearful because I was naked; so I hid. Then He asked: Who told you that you are naked unless you have eaten from the only tree that I instructed you by no means to eat from it?
The human replied: The woman whom You have given to be with me—she gave me of that tree, and I ate. Yahweh Elohim said to the woman: What is this you have done? The woman replied: The serpent—he lured me, and I ate.
Then Yahweh Elohim said to the serpent: Because you have done this, cursed shall you be away from every domestic beast and from every animal of the field! On your torso shall you crawl, and soil shall you eat all the days of your life. And I shall set enmity between you and the woman and between your seed and her Seed.
He shall hurt you in the head, and you shall hurt Him in the heel. And to the woman He said: I shall increase, yea increase, your grief and the groanings of your pregnancy. In grief shall you bear children; yet by your husband is your restoration.
And he shall rule over you. And to Adam He said: Because you hearkened to your wife's voice and ate from the only tree that I instructed you, saying you must not eat from it, cursed is the ground on your account; in grief shall you eat of it all the days of your life. Thorn and weed shall it sprout for you, and you will eat the herbage of the field.
By the sweat of your brow shall you eat your bread until you return to the ground, for from it were you taken. For soil you are, and to soil you shall return. The human called his wife's name Eve, for she would become the mother of all the living.
And Yahweh Elohim made for Adam and his wife tunics of skin and clothed them. Then Yahweh Elohim said: Behold, man has become like one of Us in knowing good and evil. Now lest he should stretch out his hand and take also of the tree of life and eat and live forever—.
So Yahweh Elohim sent him out of the garden of Eden to serve the ground from where he was taken. After He drove the human out, He made him tabernacle at the east of the garden of Eden, and He set the cherubim and the flame of the revolving sword to guard the way to the tree of life. In Judaism, angels were seen as higher celestial beings, while lower spirits, initially neutral daemons in Greek, gradually became synonymous with malevolence.
These narratives, blending scholarly interpretations and mythological tales, reveal the depth and complexity of human attempts to understand the cosmos and their place within it. In the narrative of Genesis, God is portrayed as consulting his celestial court, referred to as "the sons of God", in the original Hebrew the “Benai Elohim” commonly translated as “angels”, during the creation of the earth. A peculiar account in Genesis 6 describes these 'sons of God' or the ‘benai elohim’ mating with human women, resulting in the birth of the Nephilim.
This tale was meant to explain the cause of the great flood as a divine response to evil on earth. Such stories of gods interacting with humans were common in many mythologies, like the numerous liaisons of Zeus in Greek myths. However, the Israelite tradition viewed such intermingling negatively, associating it with the grave sin of idolatry.
Dating back to around 600 BCE, the Book of Job is an ancient text grappling with the perplexing question of the existence of evil and suffering under a benevolent deity. This dilemma, known in modern times as theodicy, is central to the narrative. The story begins with a scene in the celestial realm, where angels report to God.
Among them is the angel ha-Satan, a being tasked with placing moral dilemmas before humans, thus giving them a choice between good and evil. This role essentially casts ha-Satan as a divine prosecutor, challenging human morality. During one such report, ha-Satan brings up Job, a man blessed with prosperity by God.
A wager ensues, with God allowing ha-Satan to strip Job of his wealth and health, sparing only his life. Convinced of Job's unwavering faith, God watches as Job faces the loss of his children, his wealth, and his health. Job's friends, believing in a just God, assert that Job's misfortunes must be a result of his sins.
Job, however, maintains his innocence, frustrated and perplexed by his undeserved suffering. Eventually, he demands an explanation from God, who responds from a whirlwind, essentially reprimanding Job for questioning the divine order. The figure of ha-Satan is not a prominent one in Jewish scriptures, primarily appearing as an adversary to humans rather than God.
The serpent in Eden and various other references throughout the Prophets' books highlight this adversarial role. Traditionally, the people's sins, particularly idolatry, are seen as the source of evil. The historical context of the Jewish exile following the Neo-Babylonian Empire's conquest of Jerusalem in 587 BCE and their subsequent exposure to Zoroastrianism during their captivity under the Persian Empire, plays a crucial role in the evolution of the concept of evil.
Under the Zoroastrian influence, evil and good were seen as polar opposites, with Ahura Mazda representing pure goodness and Angra Mainyu embodying chaos and deception. This malevolent entity also known as Ahriman, stood as a symbol of darkness, chaos, and the root of human despair and conflict. This figure, counterbalancing the benevolent Spenta Mainyu, also recognized as Ahura Mazda or Ormuzd, played a crucial role in the belief systems of Early Iranian Religion, Zoroastrianism, and Zorvanism.
Initially, in the polytheistic traditions of Persia, Ahura Mazda reigned as the supreme deity and creator, while Angra Mainyu, or Ahriman, commanded the forces of demons as his adversary. The emergence of Zoroaster's teachings between 1500 to 1000 BCE transformed this framework into a monotheistic Zoroastrianism. Here, Ahura Mazda ascended as the sole deity, with other gods becoming manifestations of his power.
However, Ahriman continued to epitomize evil in this new theology. With the rise of the Achaemenid Empire around 550 to 330 BCE, Zoroastrianism became more prominent, displacing earlier beliefs. A significant theological dilemma emerged: the coexistence of Ahriman's malevolence in a world crafted by an omnipotent, benevolent deity.
Zorvanism, often viewed as a divergent sect of Zoroastrianism, addressed this quandary by elevating Zorvan, a lesser-known deity of time, to the apex of the divine hierarchy. In this belief, both Ahura Mazda and Ahriman were birthed by Zorvan, absolving Ahura Mazda from the origins of evil and attributing it to Ahriman's deliberate choice against the Ultimate Good. The return to Jerusalem in 539 BCE under Cyrus the Great brought with it these Zoroastrian elements, reshaping the Jewish conception of ha-Satan.
This figure evolved into Satan, or diabolos in Greek, becoming synonymous with evil and distinct from God's role. This shift marked a significant transformation in the Jewish understanding of evil, centralizing it in the figure of Satan. Ahriman's portrayal as the divine antagonist is believed to have significantly influenced the conceptualization of similar entities in subsequent religions.
Examples include Satan in Judaism, the Christian devil, and Iblis in Islam. This notion of a personified evil first emerges in the texts of the Jewish Essenes sect at Qumran around 150 BCE. Their writings introduced the idea of evil personification, portraying Satan as the embodiment of all opposition to their beliefs, extending even to dissenting Jewish groups.
The Essene texts describe a dualistic nature in humans, split between the paths of light and darkness, controlled by God and Satan, respectively. They depicted demons under Satan's command, influencing those engulfed in darkness to commit evil acts. Satan, also referred to as Belial or 'worthless', was envisioned as leading the 'sons of darkness' in an apocalyptic battle against the forces of light, as detailed in the War Scroll.
Satan's realm was structured with hierarchies, including figures like Beelzebub, a prince of Hell and a derivative of an ancient Canaanite deity. In the ancient text of Jubilees, the lore of the Devil gains further depth. Here, Satan is referred to as Mastema, meaning 'hatred' or 'hostility'.
This narrative portrays Mastema's aspiration to surpass God, leading to his rebellion and subsequent fall from grace. Cast down into the abyss, he transforms into the archetypal fallen angel. Post-flood, when God contemplated the annihilation of all demons, Mastema interceded, requesting to retain a fraction of these entities to vex humanity, citing the profound wickedness of humankind.
Granted this permission, Mastema emerges as the arch-tempter, retroactively inserted into preceding tales. A notable instance in Jubilees is Mastema's role in the testing of Abraham, the ordeal involving Isaac, underscoring the notion that even Satan's actions occur under divine allowance. The New Testament, particularly through Paul's epistles and the gospels, introduces a paradigm where Satan reigns over the earthly domain.
This concept is encapsulated in a letter by a disciple of Paul, quoting, "Put on the full armor of God, so that you can stand against the Devil’s schemes. For our struggle is not against flesh and blood, but against the rulers, authorities, powers of this dark world, and spiritual evils in heavenly realms. " Paul often attributes his tribulations and hindered missions to demonic forces acting as Satan's emissaries.
He interprets his personal afflictions, symbolized by a 'thorn in the flesh', as a form of demonic harassment, yet perceives it as a divine test, allowing Satan's limited scope under God's overarching control. This view aligns with his belief in Christ's protective embrace against such malevolent forces. The Gospel of Mark casts Jesus in the light of a charismatic exorcist, combating the Devil's earthly dominion.
This portrayal taps into the then-prevailing belief of demonic possession as the root of physical and mental ailments. Mark's narrative does not delve into defining Satan, presuming his audience's familiarity with the figure. However, both Matthew and Luke further detail the wilderness temptation of Jesus by Satan, illustrating Christ's unwavering scriptural wisdom in the face of such trials.
The Gospel of Mark also demonstrates an acute awareness of Jesus' identity among demons, in stark contrast to the disciples' confusion. This is exemplified in the episode where Jesus exorcises demons named "Legion," a possible allegorical reference to the Roman military. Mark, along with other Gospels, suggests that those opposing Jesus are under satanic influence.
Luke and John narrate Satan's possession of Judas as a prelude to Jesus' betrayal. The Gospel of John reaches a climax in its portrayal of blame for Jesus' death, where it asserts that the Jewish people, as descendants of their 'true father, the Devil', are beyond redemption. The apocalyptic vision shared in the Book of Revelation, authored by John of Patmos around the year 90 to 100, vividly portrays God's intervention in the twilight of human history, primarily to bring retribution upon Rome for its oppression of Christians.
This scripture details a narrative where Satan, bound within Hell's depths, operates through emissaries. Among these, a key figure emerges, labeled as 'the beast' and the 'deceiver'; notably, the term 'anti-Christ' is absent from Revelation, but present in the three Johannine letters. The deceiver is depicted as a charismatic figure, misleading many, identifiable by the mark '666' the number of the beast.
John's visions also echo themes from Isaiah 14, a denunciation of the Babylonian king, who arrogantly likened himself to the "morning star. " This comparison led Jerome, in his 4th-century Latin translation of Hebrew scriptures, to equate this figure with Lucifer, a name that gained widespread popularity in the Middle Ages. In Revelation, Satan's confinement in the abyss persists for most of the narrative, being released only for a climactic confrontation after Christ's millennium reign.
This juxtaposition of Christ, symbolized as a lamb, triumphing over such a formidable adversary, culminates in Satan's defeat and his consignment to the "lake of fire," identified as the Dead Sea. The New Testament also delves into the theme of Jesus' dominion over the netherworld. Luke's Acts of the Apostles asserts that Hades could not detain Christ post-crucifixion, and 1 Peter 3 and 4 narrates Jesus preaching to spirits imprisoned from ancient times.
This narrative evolved by the 2nd century, answering questions about Jesus' activities between his crucifixion and resurrection, and how ancient righteous individuals could attain salvation without knowing Christ. The concept of Christ's descent to Hell, battling Satan for the souls of the virtuous, and emerging triumphant with these souls, including figures like Adam and Plato, became canonized in the Nicene Creed of the 4th century, known as the Harrowing of Hell. By the 2nd century, Christian doctrine increasingly personified evil, targeting Jews, women, heretics, and pagan practices.
Pagan gods were reinterpreted as Satan's representatives. Satan's renowned depiction draws influence from the Greek deity Pan and the Celtic god Cernunnos. Pan, a mythical figure from Greek lore, initially emerged as a rural deity in Arcadia, residing amidst Greece's mountains and woodlands.
As the guardian of shepherds, one of his notable symbols is the lagobolon, a tool for catching hares. Distinctly non-human in appearance, Pan possesses goat-like legs and horns emerging from his head. His strong link to music, particularly his invention of the syrinx or panpipes, highlights his musical influence, even inspiring Wolfgang Amadeus Mozart's opera "The Magic Flute.
" This opera is often associated with mystical elements and freemasonry. Sir James Matthew Barrie also known as J. M.
Barrie also drew from Pan for his creation of Peter Pan and his iconic flute, a symbol intertwined with male sexuality and sacredness. Regarding Pan's lineage, he is commonly believed to be the son of Hermes, the Greek deity linked to Hermeticism, and a Nymph. Hermes is often equated with the Egyptian god Thoth, the supposed author of the "Emerald Tablets of Hermes” or Thoth.
Cernunnos, a pivotal figure in Celtic mythology, shares traits with Pan. Known for his depiction with stag antlers or horns and frequently a torc, he symbolizes nature, plants, animals, and fertility. Cernunnos, often called 'the horned one', is a significant figure in ancient Celtic art, stretching from Ireland to Romania.
He embodies nature, fruit, grain, animals, fertility, and abundance. His role as an ancestral deity is speculated, though the scarcity of Celtic written records leaves much to interpretation. Julius Caesar, in his "Gallic Wars," drew parallels between Celtic and Roman deities, likening Cernunnos to Dis Pater, the Roman god of the Underworld, akin to Pluto.
The frequent portrayal of Cernunnos seated cross-legged has led to comparisons with Buddha. His stag antlers or horns, possibly hooves, signify strength, speed, and virility. Antlers, shed annually, symbolize regeneration and were often fashioned into phallic talismans.
This deity, revered across Celtic regions from Ireland to Romania, is a symbol of nature, fruit, grain, animals, fertility, and prosperity, earning the epithet 'the horned one'. Cernunnos' significance is further highlighted by his possible role as an ancestor deity. However, due to the scarcity of written Celtic records, the specifics of his worship and symbolism remain largely speculative.
Julius Caesar's accounts in his Gallic Wars draw comparisons between Celtic and Roman deities, aligning Cernunnos with Dis Pater, the Roman god of death and the Underworld, possibly related to Pluto. The comparison of Cernunnos with Dis Pater intertwines with ancient Sumerian worldviews. The contrast between Cernunnos or Dis Pater, who governed the underworld, and the celestial deity An or Anu, akin to Zeus-Pita, Jupiter, or Jove, is striking.
This dichotomy mirrors the later linguistic evolution from 'inferior' or 'infernum' to 'inferno' or 'hell', emphasizing the underworld's association with darker, subterranean realms. In the belief systems of what was later termed as 'paganism', the divine was thought to physically dwell within temples. This notion, seen as an association with Satan by the Catholics, may have its roots in ancient civilizations like Sumer, Akkad, Assyria, and Egypt.
The ceremonies like the Mis-Pi or the 'opening mouth ceremony', previously explored on this channel, could be key in understanding this belief. The depiction of Satan as a half-man, half-goat entity originated from the Greco-Roman deity Pan, symbolizing fertility. Pan's notable characteristics, including his hooves, horns, and notably prominent phallus, shaped the later visual portrayals of Satan.
Even the ancient figure of Pazuzu may have contributed to the creation of modern imagery of devils or Satan. It is necessary to note that Pazuzu has wings to fly and two hands, one reaching upward and the other downward. This scene may represent duality, such as life and death, creation and destruction, day and night, masculine and feminine energies.
This figure probably influenced the occultist and cabalist Eliphas Levy to create the Figure of Baphomet, who is associated with Satanism today. To complete our alchemical and occultist journey, Eliphas Levy was a Kabbalist, as I mentioned, and Kabbalah is the esoteric and mystical thought of Judaism. The father of occult and esoteric thought is believed to be the Egyptian Thoth or Hermes in Greece, who is believed to be an Atlantean and probably the father of one of the pagan gods associated with the imagery of the devil, the Greek god Pan.
By the 2nd century, interpretations of the biblical fall story evolved among Christians and Jews, particularly early Rabbis. The serpent in the Garden of Eden was then fully equated with the Devil, and Eve's role was magnified as the principal sinner. Such interpretations, steeped in misogyny, suggested that Eve, tempted by the serpent (a symbol of deceit and lust), led to Adam's downfall.
This narrative found expression in texts like the Genesis Rabbah, a Rabbinic treatise, which linked women's sexual shame to Eve's actions, citing menstruation as a punishment. Tertullian, a significant figure in early Christianity, went as far as to label women as the "Devil's gateway", linking them to the crucifixion of Christ. European religious traditions, including those of the Celts, Dridism, and the Teutons, further contributed to the evolving portrayal of Satan.
Loki's daughter, for example, embodying roles in both fertility and the afterlife, influenced the concept of Hell, underscoring the amalgamation of various cultural beliefs in shaping the figure of Satan. Initially depicted in black, red soon became his associated color, symbolizing hellfire. And then, with a figure that could be placed as the opposite of the God father, the Diaus Pater, presented itself the diabolos, the one who separates, the bearer of light or fire, the enemy of Diaus Pater, the Dis Pater, Satan!
The enemy was created, the beast, which would remain hidden in the farthest corners of the Earth! And so, with this invisible enemy created, the Church could instill fear of the fires of hell and eternal damnation in Satan. And with the fear of fire and damnation, the sheep huddled in their corners, asking God the Father for protection.
The Lord is my shepherd; I shall not want. And thus, they forgot that the salvation of their own souls is not confined to God the Father, nor to behaving like a flock of sheep going in one direction and fearing the knowledge of good and evil, the forgotten tree of the Garden of Eden! Salvation is within each one of us!
I Myself have said: you are Elohim [gods], And sons of the Supreme [Elyon] are all of you. Psalms 82:6 May the light of knowledge bless us all and dispel the darkness of ignorance.
