I apologize in advance for the somewhat long post.
In fact, the Jews and the Freemasons use a lot of symbols that originally come from the pagans. Even the language of the Jews comes from Greek, which I have already explained in other posts. So it is invented like their history
As far as the symbol is concerned, everything essential can only be expressed in symbols. For existence itself is based on the unknowable, the incomprehensible, the inexpressible.
In Egyptian culture, it is the hieroglyphs that express themselves particularly well in images and symbols, in pictograms called ideograms. The Greeks referred to these ancient Egyptian characters as ἱερός hierós "sacred", but also "god-sent, god-consecrated, belonging to the gods" and γλυφή glyphe "engraved", i.e. the sacred, consecrated, carved, engraved letters, whereby the emphasis is on the word "holy, consecrated", because this means "a whole, a whole, then consecrated to God", which is expressed by the image. The Greek priestly scholar Plutarch once wrote about the Egyptians around 1950 years ago: "Through symbols they revealed certain images of mystical ideas that are hidden and invisible".
Confucius is said to have said: "Signs and symbols rule the world, not words or laws". Confucius is also said to have said: "It is up to each individual to decide how he encounters, perceives, evaluates and interprets symbols and signs". An extremely remarkable statement.
The first thing we learn from his statements is that he makes a distinction between signs and symbols. And indeed, all symbols are signs, but not all signs are symbols.
In order for a sign to become a symbol, the sign must coincide or be cast with a certain meaning. Without this meaning, which is attributed to the sign, it remains just a sign that does not trigger any further deeper psychological, mental or emotional emotion in the viewer.
A concrete example can be found in the study of astrology as well as alchemy. If we want to take a serious look at astrology, for example, and arrive at an appropriate interpretation, it is essential to deal with its symbols and internalize them. The best way to do this, of course, is to recognize and apply their correspondences.
The term symbol means exactly that. The German term Symbol goes back via the Latin symbolum to the ancient Greek word σύμβολον sýmbolon, which in a first attempt at interpretation means something like identification mark, sign, characteristic or symbol. But the symbol is only an allegory. The symbol, however, is much more. Although the symbol is generally used for a carrier of meaning (signs, words, objects, processes etc.) that denote an idea (of something that does not have to be present), it has an effect and wants to be experienced. It is a force for unity and not just a sign. The specific idea that is to be associated (connected) with the word "symbol" is defined in detail in the various fields of application.
The corresponding ancient Greek verb is συμβάλλειν symbállein and can be translated as "to bring together, to compare". The verb is formed from the two words συνν syn (= together; the same) and βάλλειν ballein (= to throw, bring). In a figurative sense, the word therefore "symbolizes" the "thrown together" world as the actual landmark, means of recognition or point of reference for the recognizing spirit.
The Russian priest, art historian, philosopher of religion and mathematician Pavel Florensky has the following to say about the symbol: "If a symbol that pursues a purpose achieves its purpose, then it cannot be separated in real terms from this purpose - from the highest reality that is made to appear through it; but if it does not make reality appear, this means that it does not achieve the purpose, consequently no purposeful form can be recognized in it, and this also means that since it lacks one, it is not a symbol, not an instrument of the spirit, but merely sensual material."1
1 Pavel Florenskij: Die Ikonostase - Urbild und Grenzerlebnis im revolutionären Russia, Verlag Urachhaus 1990, 2nd edition, p. 72
It is therefore obvious that a symbol only has inherent power when a specific sign is combined with a specific interpretation. Without the observer recognizing a meaning in the sign, such a symbol has no effectiveness.
he Jews, in their deceitful, malicious intent, have robbed many signs of their original meaning and placed foreign interpretations on these signs.
How little effect such signs have if they are not accompanied by an interpretation can be seen, for example, in the Hindu lingam.
The writer and folklorist Pierre Saintyves (actually Émile Nourry) comments as follows on the cultic worship of the linga, phallus, in the Hindu tradition: "In India, the god worshipped by the barren women is Shiva, the third person of the great Hindu trinity, the god of fertility, whose emblem is the linga (lingam) (Note: The linga or lingam, in Sanskrit लिङ्ग, literally means "sign", "symbol"), which is depicted almost on every street corner or in the pagodas in the form of an erect stone ... There is a famous pagoda in the south of India at Tanjore, which is filled with three hundred and sixty-five lingas of every size, carefully lined up so that one can worship each linga in turn every day of the year." 1
1 Pierre Saintyves, Les vierges meres et les naissances miraculeuses, Librairie critique Émile Nourry, Paris 1908, pp. 28-29
This custom is only found in other cultures in other symbols. The phallus can also appear as a pillar, an obelisk, an upright pole and the like.
The snake is a symbol of sexuality as used by alchemists and tantric practitioners, among others. It is the serpent that crawls on the ground or is coiled in the pelvic floor of the body as the Kundalini.
It is seen as a symbol for everything subterranean, chthonic, unconscious and instinctive. However, the snake can shed its skin as a symbol of rejuvenation and transform into an eagle as a symbol of renewal, of transformation, which is free from all earthboundness and moves in the air. This is why the serpent was a divine apparition to the Egyptians, which is also associated with all female gods as a determinative.
In fact, the isopsephic value of σύμβολον sýmbolon with 862 and the cross sum 7 as the number of Venus as well as the isopsephic value of συμβάλλειν symbállein with 768 and the cross sum 21 or 3 as the number of Saturn point to the interaction of Saturn with Venus in the sense of centralization, concentration through love, through union, which in this way reveals to us the mystery, including the sexual.
In other words, a genuine symbol has two decisive characteristics: a symbolized and a symbolizing; the first is a transcendental, supersensible, non-visual; the other, on the other hand, is a visual in the sensual, a form, a sign, an action. These two must be well chosen and thrown together to form a symbol in order to create an effective force. But then the symbol makes volumes of explanations superfluous. Because if you want to make a complex of thoughts of a higher meaning comprehensible, you use the symbolic way of writing, which is superior to any single-layered way of writing and thinking in its complexity and multiple meanings.
Wictor Charon says: "Symbols are form-bound magical powers".1 They are powerful in their spiritual effect and properties.
1 Mária Szepes, W. Charon – Die geheimen Lehren des Abendlandes, Academia Occulta, Orbis Verlag, 2001, p. 488
The Hungarian occultist Mária Szepes adds: "Every action, be it a social or an occult movement, must take place under the sign of some symbol, otherwise it lacks the penetrating power, the tenacity, the perseverance to achieve its goal. This is a universal, mystical law".1
1 Mária Szepes, W. Charon – Die geheimen Lehren des Abendlandes, Academia Occulta, Orbis Verlag, 2001, p. 317
That is why all countries have symbols in their flags.
That is why the National Socialists used the swastika, as a symbol of life and happiness, in their flag and gave their powerful army the "Sig" or "Sol" rune as a symbol of victory and glory. Of course, the National Socialist symbols and the SS rune were later connoted as "signs of evil".
That swastika is also a cosmic symbol, which every astronomer recognizes when observing the dance of the Big Dipper or the Big Dipper around the polar axis.
Another example is the mathematical plus sign (+). If you write or draw it as a mathematical sign for addition or as an indication of a charge pole, it remains just a sign and nothing more. However, if you look at it in the meaning of a cross, for example, a wealth of relationships emerges. For those who have become aware of the deeper meaning, this sign has then become a symbol and a connection with the Being arises from mysterious depths. For the adept of alchemy, it was therefore essential to first immerse himself in the mysterious symbols before experimenting, so that his mind was suitably prepared for the great work, the "opus magnum".
In Assur and Babylon, the cross was the symbol of the sun god Shamash. In cuneiform form, it was dedicated to the god Ninib-Saturn.
The so-called "Christian cross", which was not used at all by the early Christians, as a visit to the catacombs would quickly reveal, was originally the mystical tau of the Chaldeans and Egyptians, and thus the original form of the letter T, the initial of the name of the Babylonian-Assyrian shepherd god Tammuz, who was also associated with the Sumerian vegetation god Dumuzi, "son of life" or also "son of resurrection", as was the case for Osiris-Horus.
Through Judaism, it was applied to Christians, as can be seen in the "mocking crucifix" in Rome, where the meaning of mockery is still visible.
The ancient Egyptians actually used the mystical rope to worship the phallus or the male sexual organ as the bearer of the seed, the son, as it was also represented in the symbol of the circle. The mystical tau, the cross of Tammuz, was therefore a symbol of fertility and strength when the phallus was erect. According to Herbert Cutner: "Various figures of crosses are found everywhere on Egyptian monuments and tombs, and are considered by many authorities as symbolical either of the phallus [a representation of the male sex organ] or of coition ... In Egyptian tombs the crux ansata [cross with a circle or handle on top] is found side by side with the phallus".1
1 Cutner, Herbert, A short history of sex-worship, Watts & Co, London 1940, pp. 16-17 and p. 183
But the "Christian cross" that we know was also very familiar to the Egyptians. Thus the author of the work "The canon", which he published anonymously in the first version, reports: "Pedro Mexia ... says that the Egyptians and the Arabs venerated the figure of the cross, and thought so much about it that the Egyptians drew it on the statue of Serapis (note: The name is composed of Osiris, thus Sir, Ser, Sar, and the bull Apis, Hepi, Hapi), worshipped it, and held it like a god ... And further he (Pedro Mexia) says, "it is remarkable how much the Egyptians esteemed the symbol of the cross above all other symbols". 1
1 William Stirling, The canon: an exposition of the pagan mystery perpetuated in the Cabala as the rule of all the arts, Elkin Matthews Vigo, London 1897, pp. XI-XII (preface)
This is why the early Christians, as the New Catholic Encyclopedia1 reports, did not use a cross to identify their congregations.
1 New Catholic Encyclopedia, McGraw-Hill, New York 1967, Vol. IV, p. 486
In early Christianity, according to John Fletcher Hurst1 , the cross, the crucifix, was simply not used at all, nor was it found in any representation. It was only later, in order to win over the "heathens", that it was changed and given a new meaning.
1 John Fletcher Hurst, A History of the Christian Church, Eaton & Mains Press, New York 1897, Vol. I, p. 366; see also: Herzog, Johann Jakob, Abriss der gesammten Kirchengeschichte, published by Eduard Besold, Erlangen 1876, p. 185f.
And yet, in the struggle for supremacy, there was a "mixing of the cults and the heroes "1 of the emerging Christian religion with the existing religions. For example, the Freemason and theologian Carl Gottfried Rössler wrote under his Masonic pseudonym R. S. Acerrellos in his work "Freemasonry in its connection with the religions": "Irenaeus, Epiphanius and Jerome say that the Gnostics, the Basilidians and the Valentinians had confused the symbol of the serpent of Serapis or the deity of the sun with Jesus Christ, and with the Egyptian and Greek deities ... The first Christians mixed their theology with that of the then existing religions and find it difficult to separate completely from it the remains of what has passed over into it from the Egyptian, Babylonian and Jewish cultus". 1
1 R. S. Acerrellos (Carl Gottfried Rössler), Die Freimaurerei in ihrem Zusammenhang mit den Religionen der alten Ägypter, der Juden und der Christen, vol. 1, 2nd edition, Verlag J.J. Weber, Leipzig 1836, pp. 306-307
At baptism, the mystical Tau T was marked on the foreheads of those who were initiated into the mysteries of Mithras, the "Sol invictus", the "invincible sun". Naturally, the church father Tertullian blasphemed about this. In his apologetic treatise "De praescriptione haereticorum - Trial arguments against the heretics" (204 AD):
"Of the devil ... whose role, after all, is to pervert the truth, who even apes the actions of the divine sacraments in his idolatrous mysteries. He baptizes ... of course his faithful and faithful ... in the power of a baptismal bath, and ... in the service of Mithras ... he marks his fighters there on the forehead ... "1
1 From: Bibliothek der Kirchenväter (BVK), Tertullians ausgewählte Schriften ins Deutsche Übersetzt; Übersetzt von Dr. K. A. Heinrich Kellner, 1912/1915; here: BKV 24 (1915) II. Volume, Tertullian's apologetic, dogmatic and montanistic writings; Tertullian: De Praescript. Haeret. ch. 40, p. 54
Of course, these early Christians imitated this cultic act afterwards and not the other way around.
The early church fathers, in order to obliterate all traces of the original religion, did all the work in their own way through their writings and actively collaborated. Former sanctuaries dedicated to Mithras, Tammuz, Osiris, Adonis or Nimrod were either destroyed or, much more frequently, built over with Christian churches made of their materials and thus fell victim to the syncretistic exchange. Mithras, the bull slayer (see image X), the "god of the rock (Petros)", was thus transformed into the dragon slayer Michael in the course of the syncretism of the Catholic Church.
The same can be said of the „virgin birth“ or the „crucifixion“, which were already known in ancient Egypt. Reference should be made here to the works of the Egyptologist Hellmut Brunner and the philosopher of religion Georg Friedrich Daumer.
1 Hellmut Brunner, Die Geburt des Gottkönigs, Wiesbaden 1986
2 Georg Friedrich Daumer, Züge zu einer neuen Philosophie der Religion und Religionsgeschichte, Erstes Heft, Verlag von Schneider und Weigel (Julius Merz), Nuremberg 1835
To summarize, it should be said: A sign without its interpretation is ineffective.
A spiritual Satanist who uses the signs in the sense of a Jewish-Christian interpretation only harms himself. He should also avoid their language. For that was the purpose of their reinterpretation and newly invented language. They have built their churches, synagogues or mosques on all the old pagan holy places or they have destroyed the old places of worship and used the material for the construction of their so-called "sacred buildings".
I myself use the hexagram as it appears on the yantras as well as the true meaning of the cross, the swastika, the runes, the inverted pentagram, etc., knowing full well what the original pagan meaning was. And it is only in this sense that I use these symbols, just as I use the name "Satan" in its Vedic meaning and deny it any Hebrew interpretation.
Hail Satan!
Hail Lucifer!
Hail Wotan!
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