The Jewish Occult Origins of Transgenderism & Androgynous Edification
Something moves within the night
that is not good and is not right.~The Book of Counted Sorrows
“A woman shall not wear a man’s garment, nor shall a man put on a woman’s cloak, for whoever does these things is an abomination to the Lord your God.”
~Deuteronomy 22:5
“If a man lies with a male as with a woman, both of them have committed an abomination; they shall surely be put to death; their blood is upon them.”
~Leviticus 20:13
“Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality.”
~1 Corinthians 6:9
Ever wondered why Mona Lisa was painted androgynous? The Trans Cult has been with us all along.
They want to rule the Goyim (non-jew Edomites), & the endgame: “Adam Kadmon”
“They want to rule the Gentiles (non-jews), they don’t consider the Gentiles to be fully human beings. And as an endgame they have this doctrine called “Adam Kadmon”.
Rabbi Daniel Bogard – Jews Have A Long History Of Transgenderism
Must See: Sinwar – The Origins of Assault Trannies
The goal is to destabilize society to make it ripe for communists to grab power, Lindsay, author of “Race Marxism” and “Cynical Theories: How Activist Scholarship Made Everything about Race, Gender, and Identity―and Why This Harms Everybody,” recently told EpochTV’s “China Insider” program.
This is one of the reasons we see the progressive politicians and corporations attacking Florida’s new bill that “bans classroom instruction on ‘sexual orientation’ or ‘gender identity’ in kindergarten through third grade.” Florida is thwarting their plans for your child. Disney’s response is to flood the zone – meaning children’s’ programming – with the LGBTQIA+ agenda.
And their plan has been afoot for more than a century.“This is a deliberate program that Marxists have employed since at least the 1910s, starting in Hungary, to try to sexualize children to cause sexual and gender confusion so that they become political activists on behalf of some other agenda,” he said.
Lindsay pointed to Georg Lukacs, a devout Hungarian Marxist who served as deputy commissar of education in 1919 during the short-lived Hungarian Soviet Republic. He introduced sex education to children at the elementary level, he said.
“[Lukacs] sexualized the children of Hungary in order to separate them from their family, to separate them from their religion, their nation and their culture,” Lindsay said. “Essentially getting children … all into these ideas so that when they go home, they would tell their parents, ‘you know, things have changed, or the Bible is wrong, or whatever our religion is wrong, our traditions are wrong.’”
Next came Herbert Marcuse, a prominent member of the Frankfurt School, who focused his efforts on “trying to free sexual energy,” according to Lindsay. Marcuse in his 1965 work “Eros and Civilization” applied Marxist ideology to delve into these topics, becoming the intellectual basis for the sexual revolution of the 1960s. This in turn led to the comprehensive sexual education programs that are in American schools today, Lindsay noted.
Later on, in the 1980s and 1990s saw the rise of the “post-structural feminism” movement. These feminist activists used postmodern theory to advocate the notion that gender was socially constructed, and that sex roles are a form of oppression, according to the expert.
“They used postmodern theory to break down all boundaries whatsoever—not just the idea of gender being a social construct, but sex and sexuality and everything becoming socially constructed, as well,” he said.
“And those people have basically taken over.”
Modern-day Marxists “focus more on gender and on the social fluidity of these concepts than you would have seen 100 years ago from older school Marxists. But the general thrust is the same,” he added.
Meanwhile, with young people as their target group, Marxists find a population who are highly vulnerable and impressionable, Lindsay noted, as they’re at a stage of their lives when “they’re trying to find their identity, they’re trying to go grow up, and go through puberty and discover what it means to be who they are.”
As a result, young people are being victimized. “They’re being injected full of all of these ideas about the fluidity of their gender, the fluidity of their sex, the socially constructed nature of sexuality. And it’s actually victimizing those people in particular,” he said.
“Meanwhile, they [activists] hide behind saying that this is actually about protecting LGBT people, who are also being victimized,” he said.
The focus of this short article is to discuss a specific Fallen teaching that corrupts mankind through sexual Sin (a violation of Yahweh’s Law, or Torah) by focusing on the ‘lusts of the flesh’ and inverting the natural reproductive order – which is the nature of sex, reproduction and new life brought about by a physical (and ideally spiritual) union of a man and woman. The influence of these insidious, mind-cancer ideas over society, and it’s impact on our spiritual/highest potential selves, is something I refer to as the “Sin War.”
Let’s dive into the ancient historical and occult origins of the mind-cancer known as transgenderism today by exploring the originating influences – Uruk and Inanna, the “Queen of Heaven”.
Uruk was home to two of the chief gods of the Sumerian pantheon: Anu, the sky-god, and Inanna, his granddaughter, the goddess of war and sex (the carnal, lustful kind, she was the whore goddess.)
By the time period of the creation of the Tower of Babel in Eridu by Nimrod, Anu had all but retired from human affairs and had passed his duties to Enlil. Inanna however was still very much active in Sumerian society, for example, scholars have translated ritual texts for innkeepers to pray to Inanna to bless the profits of their bordellos and brothels.
During this time, Enmerkar (Aka, Nimrod, the Second King after The Flood) apparently wanted to impress Inanna with a shrine, one he tried to extort Noah (the Lord of Aratta in Sumerian epics) to provide the materials for as a form of tribute. Apparently, Nimrod was smitten with the Queen of Heaven and Whores, Inanna.
let’s discuss Inanna and her role in the history of Mankind. The Mother of Heaven goddess has been known by many names throughout time: Inanna in Sumer, Ishtar in Babylon, Astarte in Canaan, Aphrodite in Greece, and Venus in the Roman World.
We will avoid the pornographic and lustful imagery often depicted in associated with sex goddesses like Inanna – suffice to say, a goddess of sex spends a lot of time and focus (as will her worshippers) on pursuits of the flesh, and at cost to the soul.
Instead, for the purpose of this article, we will dive into a very specific branch of this pursuit of pleasure at all costs. A theme we find recurrent again and again throughout time, even today. You see, Inanna was the patron goddess of transgenderism!
In fact, she wasn’t always a girl, at all! You see, while Inanna was definitely the goddess of lust and pleasure, she was also androgynous. She was sometimes shown with masculine features like a beard. On one tablet (found much later, in the first millennium BC, almost 3000 years after Nimrod), Inanna says, “When I sit in the alehouse, I am a woman, and I am an exuberant young man.” Her cult followers included eunuchs and transvestites, and she was apparently the first in history to practice sex reassignment:
“She [changes] the right side (male) into the left side (female),
She [changes] the left side into the right side,
She [turns] a man into a woman,
She [turns] a woman into a man
She ador[ns] a man as a woman,
She ador[ns] a woman as a man.”
Considering that this was written 5000 years ago, it proves that our current twenty-first century progressive obsession with gender fluidity is nothing new, and nothing progressive – quite the opposite – this is a major regression. Today, Inanna’s personality is celebrated by modern scholars as complex and courageous, transcending traditional gender roles, turning this ancient goddess into an icon of independent man/woman/other-hood. Scholars today have some debate whether the priesthood of Inanna involved themselves in ritual sex. It’s important to note that the concept of ‘divine marriage’ or ritual sex with the gods, or Fallen Angels, was common in ancient Mesopotamia. Something Inanna herself had participated in with a king.
The truth is, Inanna wasn’t complex at all – she’s a bad Hollywood screenwriter’s idea of a fifteen year old boy’s fantasy woman. Inanna is selfish, ruled by her passions, and destructive when scorned.
The Sumerian Hero Nephilim, Gilgamesh, who ruled Uruk two generations after Enmerkar, is remembered partly for rejecting Inanna. As he pointed out in The Epic of Gilgamesh, all of the men in her life suffered horrible fates – for example, Dumuzi the Shepherd, who ruled as a king in Bad-Tibara, the second city in Sumer to exercise Kingship after Eridu.
The story goes thus: Inanna married Dumuzi but she betrayed him when demons tried to drag her younger son, Lulal (patron god of the city Bad-Tibara), down to the netherworld. At Inanna’s urging, the demons spared Lulal and took Dumuzi instead. Dumuzi’s sister pleaded for him and Inanna relented, allowing her to take his place for half the year, thus making Dumuzi the first of many “dying and rising gods” in the ancient Near East.
More than two thousand years later, one of the abominations Yahweh showed his prophet Ezekiel was a woman at the entrance of the north gate of the Temple weeping for Dumuzi, called Tammuz in the Bible.
Inanna has had a very long run as one of the most popular pagan deities in history. Naturally, selling humans on sex as worship was easy.
Judaism Embraces Transgenderism – Talmudic Gender Spectrum
The Eight Genders in the Talmud
Judaism has recognized nonbinary persons for millennia.
Thought nonbinary gender was a modern concept? Think again. The ancient Jewish understanding of gender was far more nuanced than many assume.
The Talmud, a huge and authoritative compendium of Jewish legal traditions, contains in fact no less than eight gender designations including:
Zachar, male.
Nekevah, female.
Androgynos, having both male and female characteristics.
Tumtum, lacking sexual characteristics.
Aylonit hamah, identified female at birth but later naturally developing male characteristics.
Aylonit adam, identified female at birth but later developing male characteristics through human intervention.
Saris hamah, identified male at birth but later naturally developing female characteristics.
Saris adam, identified male at birth and later developing female characteristics through human intervention.
In fact, not only did the rabbis recognize six genders that were neither male nor female, they had a tradition that the first human being was both. Versions of this midrash are found throughout rabbinic literature, including in the Talmud:
Rabbi Yirmeya ben Elazar also said: Adam was first created with two faces (one male and the other female). As it is stated: “You have formed me behind and before, and laid Your hand upon me.” (Psalms 139:5)
Eruvin 19a
Rabbi Yirmeya ben Elazar imagines that the first human was created both male and female — with two faces. Later, this original human being was separated and became two distinct people, Adam and Eve. According to this midrash then, the first human being was, to use contemporary parlance, nonbinary. Genesis Rabbah 8:1 offers a slightly different version of Rabbi Yirmeya’s teaching:
Rabbi Yirmeya ben Elazar: In the hour when the Holy One created the first human, He created him as an androgynos (one having both male and female sexual characteristics), as it is said, “male and female He created them.” (Genesis 1:27)
Said Rabbi Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created for him a double face, and sawed him and made him backs, a back here and a back there, as it is said, “Behind and before, You formed me” (Psalms 139:5).
Genesis Rabbah 8:1
In this version of the teaching, Rabbi Yirmeya is not focusing on the first human’s face (or, rather, faces) but on their sex organs — they have both. The midrash imagines this original human looked something like a man and woman conjoined at the back so that one side has a women’s face and a woman’s sex organs and the other side has a man’s face and sex organs. Then God split this original person in half, creating the first man and woman. Ancient history buffs will recognize this image as similar to the character Aristophanes’ description of the first humans as both male and female, eventually sundered to create lone males and females forever madly seeking one another for the purposes of reuniting to experience that primordial state. (Plato, Symposium, 189ff)
For the rabbis, the androgynos wasn’t just a thing of the mythic past. The androgynos was in fact a recognized gender category in their present — though not with two heads, only both kinds of sex organs. The term appears no less than 32 times in the Mishnah and 283 times in the Talmud. Most of these citations are not variations on this myth, but rather discussions that consider how Jewish law (halakhah) applies to one who has both male and female sexual characteristics.
That the androgynos is, from a halakhic perspective, neither male nor female, is confirmed by Mishnah Bikkurim 4:1, which states this explicitly:
The androgynos is in some ways like men, and in other ways like women. In other ways he is like men and women, and in others he is like neither men nor women.
Mishnah Bikkurim 4:1
Because Hebrew has no gender neutral pronoun, the Mishnah uses a male pronoun for the androgynos, though this is obviously insufficient given the rabbinic descriptions of this person. Reading on we find that the androgynos is, for the rabbis, in many ways like a man — they dress like a man, they are obligated in all commandments like a man, they marry women and their “white emissions” lead to impurity. However, in other ways, the androgynos is like a woman — they do not share in inheritance like sons, they do not eat of sacrifices that are reserved only for men and their “red discharge” leads to impurity.
The Mishnah goes on to list ways in which an androgynos is just like any other person. Like any human being, “one who strikes him or curses him is liable.” (Bikkurim 4:3) Similarly, one who murders an androgynos is, well, a murderer. But the androgynos is also unlike a man or a woman in other important legal respects — for instance, such a person is not liable for entering the Temple in a state of impurity as both a man and woman would be.
As should now be clear, the rabbinic interest in these gender ambiguous categories is largely legal. Since halakhah was structured for a world in which most people were either male or female, applying the law to individuals who didn’t fall neatly into one of those two categories was challenging. As Rabbi Yose remarks in this same chapter of the Mishnah: “The androgynos is a unique creature, and the sages could not decide about him.” (Bikkurim 4:5)
In many cases, the androgynos is lumped together with other kinds of nonbinary persons as well as other marginalized populations, including women, slaves, the disabled and minors. For example, concerning participation in the three pilgrimage festivals (Passover, Shavuot and Sukkot) during which the Jews of antiquity would travel to the Temple in Jerusalem, the mishnah of Chagigah opens:
All are obligated on the three pilgrimage festivals to appear in the Temple and sacrifice an offering, except for a deaf-mute, an imbecile, and a minor; and a tumtum, an androgynos, women, and slaves who are not emancipated; and the lame, the blind, the sick, and the old, and one who is unable to ascend to Jerusalem on his own legs.
Chagigah 1:1
As this mishnah indicates, it is only healthy, free adult men who are obligated to appear at the Temple to observe the pilgrimage festivals. People who are not adult men, and men who are enslaved or too old or unwell to make the journey, are exempt.
As we have already stated, the androgynos was not the only person of ambiguous gender identified by the rabbis. Similarly, the rabbis recognized one whose sexual characteristics are lacking or difficult to determine, called a tumtum. In the mishnah from Bikkurim we cited earlier, Rabbi Yose, who said the androgynos was legally challenging for the sages, said the tumtum was much easier to figure out.
The rabbis also recognized that some people’s sexual characteristics can change with puberty — either naturally or through intervention. Less common than the androgynos and tumtum, but still found throughout rabbinic texts, are the aylonit, who is born with organs identified as female at birth but develops male characteristics at puberty or no sex characteristics at all, and the saris, who is born with male-identified organs and later develops features recognized as female (or no sex characteristics). These changes can happen naturally over time (saris hamah) or with human intervention (saris adam).
For the rabbis, what is most significant about the aylonit and the saris is that they are presumed infertile — the latter is sometimes translated as “eunuch.” Their inability to have offspring creates legal complications the rabbis address, for example:
A woman who is 20 years old who did not grow two pubic hairs shall bring proof that she is twenty years old, and from that point forward she assumes the status of an aylonit. If she marries and her husband dies childless, she neither performs halitzah nor does she enter into levirate marriage.
Mishnah Niddah 5:9
A woman who reaches the age of 20 without visible signs of puberty, in particular pubic hair, is deemed an aylonit who is infertile. According to this mishnah, she may still marry, but it is not expected that she will bear children. Therefore, if her husband dies and the couple is in fact childless, his brother is not obligated to marry her, as would normally be required by the law of levirate marriage.
A nonbinary person who does not have the same halakhic status as a male or female, but is something else that is best described as ambiguous or in between, presented a halakhic challenge that was not particularly foreign for the rabbis, who discuss analogs in the animal and plant kingdoms. For example, the rabbinic texts describe a koi as an animal that is somewhere between wild and domesticated (Mishnah Bikkurim 2:8) and an etrog — yes, that beautiful citron that is essential for Sukkot — as between a fruit and a vegetable (Mishnah Bikkurim 2:6, see also Rosh Hashanah 14). Because they don’t fit neatly into common categories, the koi and the etrog require special halakhic consideration. The rabbinic understanding of the world was that most categories — be they animal, vegetable or mineral — are imperfect descriptors of the world, either as it is or as it should be.
In recent decades, queer Jews and allies have sought to reinterpret these eight genders of the Talmud as a way of reclaiming a positive space for nonbinary Jews in the tradition. The starting point is that while it is true that the Talmud understands gender to largely operate on a binary axis, the rabbis clearly understood that not everyone fits these categories.
Original Here
“These include but are not limited to Jennifer Pritzker (a male who identifies as transgender); George Soros; Martine Rothblatt (a male who identifies as transgender and transhumanist); Tim Gill (a gay man); Drummond Pike; Warren and Peter Buffett; Jon Stryker (a gay man); Mark Bonham (a gay man); and Ric Weiland (a deceased gay man whose philanthropy is still LGBT-oriented). Most of these billionaires fund the transgender lobby and organizations through their own organizations, including corporations.
These funders often go through anonymous funding organizations such as Tides Foundation, founded and operated by Pike. Large corporations, philanthropists, and organizations can send enormous sums of money to the Tides Foundation, specify the direction the funds are to go, and have the funds get to their destination anonymously. Tides Foundation creates a legal firewall and tax shelter for foundations and funds political campaigns, often using legally dubious tactics.
These men and others, including pharmaceutical companies and the U.S. government, are sending millions of dollars to LGBT causes. Overall reported global spending on LGBT is now estimated at $424 million. From 2003-2013, reported funding for transgender issues increased more than eightfold, growing at threefold the increase of LGBTQ funding overall, which quadrupled from 2003 to 2012. This huge spike in funding happened at the same time transgenderism began gaining traction in American culture.”
~Who Are the Rich, White Men Institutionalizing Transgender Ideology? (Jews are often referred to as white in media when the coverage is negative)
Related:
The 8 Genders of Talmudic Judaism
Tucker Carlson: ‘Transgenderism is this country’s fastest growing religion’ (VIDEO)
Matt Walsh – Jewish Gatekeeper (Controlled Opposition)
In case you missed it:
Ancient Myth Untangled: Who Were The Annunaki? Where Did They Come From? THE TRUTH
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The Hidden History of Man & The Mystery Babylon Religion of The Deep State.