THE APOLLONIAN TRANSMISSION

"Art and Religion are one. Both are mating call."

M.Brahmin

THE RACIAL IDENTITY

OF
CHRIST’S PARENTS
PANTERA & IDENTITY

by
Mark Brahmin

note to reader:

A closer examination of the New Testament has forced me to reconsider a previous

assumption that is commonly accepted, namely that the divine father of Christ is Yahweh.
While it is clear that Christ is a Jewish figure essentially synonymous with Yahweh, it is likely
his father is Aryan. Little of my work is concerned with the identity of Christ’s father, so little
revision will be required, nevertheless this an important discovery for reasons indicated in
these articles. Revisions of my work, appearing here or in book form, will assume the
likelihood that Christ’s father is indicated as Aryan.

2019
 PART I – PANTERA

It is of course well established that the Rabbi Christ is a Jew, indicated as

descended from the line of David by New Testament geologies. His name Jesus is an
English derivation of the Greek transliteration of “Yehoshua” via Latin. It means
“Yahweh is Salvation.” Yet like the Semitic Bacchus or Semitic Mercury, sons of an
Aryan Jupiter, it is perhaps the case that, remarkably, his mythical Jewish genes
arrive matrilineally as opposed to patrilineally.

Perhaps it is meaningful here as well that Mercury or Hermes’ mother, Maia, a

Semitic Oread, shares some phonetic similarity with Mary. Though, as this study
explicates, the name Mary appears among other precedents and possible
meanings that may or may not share one final common root.

Like the Semitic Bacchus or Semitic Mercury, sons of an Aryan Jupiter, it is perhaps
the case that, remarkably, Christ’s mythical Jewish genes arrive matrilineally as
opposed to patrilineally.

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 This study has posited already that the impregnated Virgin Mother Mary
represents a Proserpina or a Judaized or fallen Aryan woman, who becomes a
symbol for the “mother of God,” specifically the Jewish God, Yahweh or more
plainly: The Jew. It also advances the view that the multiple Marys, along with a
womb like “hell” or tomb, represent a Triple Goddess, that includes both Aryan,
Semitizing and Semitized phases.

Mary Magdalene, for instance, appears to represent a fallen “Venus

Pandemos,” who is not yet impregnated, yet may be understood, in some manner,
as Judaized nevertheless. To wit she is the Aryan Venus “cut off” from the Aryan
Caelus, emerging from the ocean. The Biblical city of Magdala, from whence Mary
Magdalene takes her name, was supposedly situated on the northwestern shore of
the Sea of Galilee.

In the Babylonian Talmud Magdala was known as Magdala Nunayya, ‫מגדלא‬

‫נוניה‬, translated there as “tower of fishes.” Hence Magdalene becomes Nymphal,
aqueous, sea born or lake born, as was Venus in the myth. We sense as well the
inspiration of the Syrian Venus Atargatis. Likewise we find a consumption motif with
Aryan as fish resource among “Fishers of Men” as this study explores. Hence
Magdalene is the Aryan element of the Triple Goddess that is Mary.

Typically, of course, the supposed “historical figure” of Mary of Nazareth or

mother of Jesus is assumed a Jewess by studiers of Christian lore. In the Gospel she is
understood as the kinswoman of Elizabeth, mother of John the Baptist and direct
descendent of Aaron

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Typically, of course, the supposed “historical figure” of Mary of Nazareth or mother of Jesus
is assumed a Jewess by studiers of Christian lore. In the Gospel she is understood as the
kinswoman of Elizabeth, mother of John the Baptist and direct descendent of Aaron.

Maybe its meaningful that the name Mary was purported to be popular
among Jewesses in this area during this period but, generally, this “historical”
understanding of an intelligently developed parabolical myth, where names
are chosen primarily for their meanings, is of no value. Hence the name Mary
has no ethnic meaning though may indicate simply a woman accessible to
Jewry.

It is true, narratively, that Mary was “Galilean.” Here we should

understand that it’s beyond question that as a symbol, the Northern situated
Galilee represents something of a “Whitopia” or Aryan land among Jewish
Symbolists. Here we understand the pregnant, fugitive “virgin” Mary to be
further stigmatized, especially among Jews.

Indeed, the term “Galilean,” applied to Christ and his apostles,

becomes a slur in the New Testament in the mouths of Christ’s detractors.
Though Mary, more specifically, was from Nazareth. As this study explores, the
name Nazareth appears to be a reference to the Jewish Vine descending
from Jesse, King David’s father.

Here it seems very likely parabolist were indicating a Jewish town or,
metaphorically, Mary’s emergence from Jewry or “the Jewish Vine.” We
encounter something similar with the Jewess Delilah who is understood as
coming from Sowrek, a place that means “choice vines.”

In terms of establishing the racial identity of Christ’s father, Mary’s status

as a “Galilean” is perhaps meaningful, if only slightly. After all, Mary of
Nazareth’s apparent Jewish identity and the presence of other Jewish
“Galileans” in the New Testament, particularly among Christ’s apostles, tends
to weaken this as an important proof.

One “historical claim” used to suggest that Jesus’ father was a Roman
solider, if not an Aryan, is the claim by the 2nd Century Greek philosopher,
Celsus. Celsus wrote that Jesus’ father was a Roman solider named Pantera.
He ostensibly learned this from Jews. The Talmud records something similar.
There the term “Yeshu ben Pantera” or “Son of the Panther” appears as a title
for Christ.[1] The Talmud includes numerous spellings of the father’s name
including Pandera, Panthera, Pandira, Pantiri, or Pantera. Analysis suggests
them all to be the same figure.

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 One “historical claim” used to suggest that Jesus’ father was a Roman solider, if not an
Aryan, is the claim by the 2nd Century Greek philosopher, Celsus. Celsus wrote that Jesus’
father was a Roman solider named Pantera. He ostensibly learned this from Jews. The
Talmud records something similar. There the term “Yeshu ben Pantera” or “Son of the
Panther” appears as a title for Christ.

Generally “Pantera,” meaning “Panther” is guessed the actual surname

of a Roman solider. Such a surname did in fact appear in Rome and is
believed by scholars to have been relatively common among the Roman
soldiery. In fact, relevant to this speculation, the tomb of a Roman Solider
named Tiberius Julius Abdes Pantera was discovered in 1859 in, of all places,
Bingerbrück Germany.[2] According to the inscription on the tomb he lived
from 22 BC to 40 AD. Perhaps unsurprisingly scholars have seized on this figure
as possibly the very same Pantera appearing in the Talmud.

Here though, pointing to the name Abdes, a Latinized Aramaic name,

writers often suggest him as a Semite or a Jew himself. Tantalizingly the name
Abdes means “servant of God.” While in theory it is logistically possible for the
solider who was entombed at Bingerbrück to have been in the Levant during
Christ’s theoretical conception, the connection is, of course, quite tenuous. It
lacks first compelling evidence that the historical person of Jesus Christ himself
existed.

The Talmud references, on the other hand, are interesting from a

mythological perspective. After all, since with Christ we are treated to a
mythological figure drawn from figures like Dumizid, Adonis and Bacchus, this
is precisely the perspective we are interested in. In the Talmud the term
“Yeshu ben Pantera” appears as a slander against Mary suggesting that she
wasn’t really a virgin but rather an adulteress. Here supposedly Christ was the
son of Mary’s lover Pantera.

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 Ostensibly the Talmud references may suggest a kind of Racial or
Religious vexation or jealousy where it is suggested that Jesus, described in
these passages as a “mamzer,”[3] is descended from an affair with a non-
Jewish lover and a Jewess. Though the exact meaning of mamzer, ‫ ַמ ְמז ֵר‬, is
unclear. It may mean “mongrel,” “bastard,” “child of incest” or “child born of
a marriage forbidden in Judaism.” The Modern Hebrew suggests it also means
“devil,” which as this study discusses, may give no clear hint to racial identify.
Of course, as this study reveals, Jewish Symbolists understand Jews themselves
as inherently admixed.

“Pantera,” meaning “Panther” is guessed the actual surname of a Roman solider. Such
a surname did in fact appear in Rome and is believed by scholars to have been relatively
common among the Roman soldiery. In fact, relevant to this speculation, the tomb of
a Roman Solider named Tiberius Julius Abdes Pantera was discovered in 1859 in,
of all places, Bingerbrück Germany.

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 It might be clearest to understand that “Pantera” is actually a
reference to the panther as a mythological symbol. Indeed, Bacchus or
Dionysus was frequently depicted riding a spotted panther or wearing a
spotted panther’s hide. Here we remember that Yahweh and Bacchus
appear as synonyms to mythographers in the ancient world as this study
discusses, with Bacchanal symbols observed in Jewish temples. Likewise, this
sort of name usage would, of course, follow a strong pattern in JEM, prevailing
through all periods, where names appear symbolically.

Consider as well, a name given to Mary, in the same passages, Stada, is

assumed a slandering title as opposed to a real name. Why is Pantera
assumed a real name, particularly of some obscure Roman Solider, whose
identity would be meaningless to later readers of the Talmud? On the other
hand, the possibility that Jews related Pantera to a Roman solider, a non-
Jewish archetype, is meaningful. The scholar Bart Ehrman suggests Pantera is
a satirical play on the Greek word Parthenos meaning “virgin.” In contrast to
other possibilities, this seems unlikely, particularly given the careful attention
paid to word usage by Jews. All forms of the word appearing in the Talmud
are closer to Pantera than Parthenos.

Indeed, turn of the century, German scholar Heinrich Laible advanced

the view that Pantera, as it appears, actually stands for panther here. Laible
argued that the panther was a symbol of sexual promiscuity in the ancient
world believed to choose his mate among different kinds of animals. For
instance, the leopard was thought derived from the lion and the panther. The
name of the animal itself, drawn from leon meaning “lion”
and padres meaning male panther, reflect this. Hence Ben Pantera was
designating Christ a “son of sensuality.” Of course, “son of miscegenation”
more explicitly describes it.[4]

It is possible to interpret the Greek word Pantera as “All”-“Beasts” or

“Every Beast,” though this typically assumed a folk etymology. Indeed, in
medieval bestiaries Panther would become a term also for mythological
hybrid beasts. I would suggest this folk etymology is possibly developed from a
play on words. Possibly as a symbol, akin to Jacob’s spotted or speckled flock,
and as mount dominated by Bacchus, the spotted panther becomes a
synonym of intermixture much in the way the mythical Chimera[5] does.

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 Bacchus or Dionysus was frequently depicted riding a spotted panther or wearing a spotted
panther’s hide. Here we remember that Yahweh and Bacchus appear as synonyms to
mythographers in the ancient world as this study discusses, with Bacchanal symbols observed
in Jewish temples. Likewise, this sort of name usage would, of course, follow a strong pattern
in JEM, prevailing through all periods, where names appear symbolically.

In fact in the Bacchanal symbolism the Panther may become

something akin to the Jewish concept of the Messiah’s Donkey by which the
Jewish Messiah is supposed to arrive in final triumph. In the Talmud it is
suggested as being comprised of “a hundred different colors.”[6] The Donkey,
as this study discusses, might be understood as an attribute of the Semitic
Vulcan, the Semitic Bacchus, Moses, Judah and Christ each. Importantly, in
each case, the Donkey is best understood as a beast servile to a Semitic
figure and not as a symbol of the Semitic figure himself.

If Pantera is, in fact, a reference to the Panther, as seems most likely, it

may suggest Mary’s lover as non-Aryan, Eastern or Foreign. On the other
hand, the Aryan figures of Adam and Esau are associated with blood and the
color red, as this study discusses, which suggests them as racially vulnerable,
open to or slated for admixture. Hence a similar thing may be appearing here

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which suggest Pantera as Aryan with the assumption that Mary is Jewish. In
other words, the term Pantera becomes relational, an Aryan becomes a
Pantera is he is admixing with a Jew.

To the extent the Panther is understood as a reference to the famous

God Bacchus or Dionysus, a Symbolic Synonym of Yahweh, it would seem to
follow that this servile mount represented a non-Jewish figure akin to the
Messiah’s Donkey. We may find it of interest as well that, according to the
Sanskrit scholar Arthur Anthony Macdonell,[7] the word Panther is believed to
be derived from the Sanskrit word pandara, पा डर, meaning “pale yellow,
whitish, white.” Again, the idea of the Pantera as an admixing beast may
have been reinforced or even brought about by a play on words.

In the Bacchanal symbolism the Panther may become something akin to the Jewish concept of
the Messiah’s Donkey by which the Jewish Messiah is supposed to arrive in final triumph. In
the Talmud it is suggested as being comprised of “a hundred different colors.” The Donkey,
as this study discusses, might be understood as an attribute of the Semitic Vulcan, the Semitic
Bacchus, Moses, Judah and Christ each. Importantly, in each case, the Donkey is best
understood as a beast servile to a Semitic figure and not as a symbol of the Semitic figure
himself.

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 An important thing to remember here is that the Panther, like the
Donkey, is understood as a beast dominated by Bacchus or Yahweh. Hence
the idea that Jews are irritated by an admixture appearing between Mary or
“Stada” and Pantera, in a deeper esoteric manner is thrown into question.
Rather on the deepest level the panther is understood as doing their bidding
if by less ideal means. Here we understand Mary of Nazareth akin in many
ways to the castrating or “hair cutting” Jewess Delilah vis-à-vis an Aryan
Pantera. To wit, admixture harms the Aryan and not the Jew.

The striped Tiger as well seems to appear as a Symbolic Synonym for the
panther or leopard in the Bacchanal symbolism. The Tiger is also a beast upon
which Bacchus was regularly depicted. We have the colloquial slur “Zebra,”
used to describe the mulatto. Perhaps something similar is suggested with the
stripped tiger in this context. Hence Evola’s “Ride the Tiger,” though
appearing from the Eastern wisdom he so loved, becomes a distasteful
metaphor even outside of the demoralizing limited ambition it suggests. Don’t
ride the tiger, become the Lion. Don’t wait for Spring, bring it into being.

JOSEPH AS RED HERRING

That Joseph is Jesus’ adoptive father is something of a red herring,

suggesting him the cuckold of a Jewish God. After all, according to a
nomenclature based typology, the exoterically indicated Jew Joseph, who
was “of the House of David,” would become the Aryan Joseph ben Messiah,
akin to his Old Testament counterpart or an “Esoteric Aryan.” Here we
remember as well that Joseph could be suggested as having descended
from converts to Judaism as a consequence of Judean expansion during the
Hasmonean Dynasty, as opposed to having been descended from racial
Jews.

In Luke 2, after Joseph’s fiancé Mary is pregnant, a census is ordered by

Augustus whereby everyone is required to go to their home town to Register.
In Luke 2:4, it is said, Joseph, living in the Galilean town of Nazareth with Mary,
goes to Bethlehem the City of David because he was “of the house and
family of David”[8] Perhaps this is so because he is a convert, perhaps it is so
because of his relationship to the Jewess Mary and their impeding marriage.
Indeed, the next line says he went there “to register with Mary, who was
pledged to him in marriage and was expecting a child.”[9] Possibly this
explains why he was “of the house and family of David.”

As the Old Testament Joseph, the New Testament Joseph selflessly plays
second-fiddle to assure the ascent of the house of Judah through the figure
of Christ. The name Joseph, to this day, is used to indicate a servile or

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secondary Aryan in JEM. Possibly this is developed as a deliberate red herring,
perhaps it is developed to merely increase the possibility that Jesus is
understood by esotericists as having an Aryan father and/or perhaps, most
likely, it is to present a cuckold, weak Aryan father deferent to the Jewish
identity of a psychically circumcising, adulterous mother.

As the Old Testament Joseph, the New Testament Joseph selflessly plays second-fiddle to
assure the ascent of the house of Judah through the figure of Christ. The name Joseph, to this
day, is used to indicate a servile or secondary Aryan in JEM. Possibly this is developed as a
deliberate red herring, perhaps it is developed to merely increase the possibility that Jesus is
understood by esotericists as having an Aryan father and/or perhaps, most likely, it is to
present a cuckold, weak Aryan father deferent to the Jewish identity of a psychically
circumcising, cuckquean mother.

As a model, Joseph weans clueless cuckolds. Regardless, according to

Epiphanius, Jewish-Christian Ebionites and Nazareans assumed Joseph the
biological father. Maybe the symbolism suggests an Aryan father cannot be
the real father of a Jew, who owes his identity to his mother, even if he is,
indeed, the biological father.

In the end the Aryanness of Jesus’ father and the Jewishness of his
mother are best corroborated, naturally, in the language of the text of the

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New Testament itself, were Jewish Symbolists carefully set their clues. “The
Annunciation” of the virgin Mary, coupled with the knowledge of Mary’s
origin in Nazareth, is especially enlightening.

Bibliography:

[1] Passages suggesting a figure named “Son of Pantera” was the result of an adulterous affair
by Mary appear in Shabbat 104b and Sanhedrin 67a. Elsewhere, such as in
Tosefta Hullin 2:22f and Qohelet Rabbah 1:8(3), Jesus is specifically connected to the “son of
Pantera.”
[2] The panther: posthumous poems By James Whitehead, Michael Burns 2009 ISBN 0-
913785-12-1 pages 15-17
[3] A bastard or illegitimate child or a child born of a marriage forbidden in Judaism.
[4] Jesus Christus in Talmud, 2nd ed. 1900.
[5]
[6] Sanhedrin 98a
[7] Macdonell, A. A. (1929). “पा डर pând-ara”. A practical Sanskrit dictionary with
transliteration, accentuation, and etymological analysis throughout. London: Oxford
University Press. p. 95.
[8] Luke 2:4
[9] Luke 2:5

source - part I:

https://theapolloniantransmission.com/2019/06/17/the-racial-identity-of-christs-
parents-part-i-pantera-as-symbol-of-admixture/

posted on: June 17, 2019

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 PART II - THE
ANNUNCIATION PROOF

“The Annunciation to The Blessed Virgin Mother Mary,” appearing in the

Gospels, describes an Angel visiting Mary in Nazareth to apprise her of her
impending conception and pregnancy. As this study discusses, visitation from
a male figure, who successfully prophecies a pregnancy, is a trope we see
repeated in the Biblical works.

For example, Mary’s Levite descended relative Elisabeth, The Wife of

Manoah (Samson’s mother), “the Shunamite woman” in the second Book of
Kings (possibly Jonah’s mother), Abraham’s wife Sarah (Isaac’s mother), all
receive visits from Prophets, Angels or Yahweh himself. In each case, the
divine visitor correctly prophecies that they will soon bear children.

In this study, I argue that each of these “predictions” indicates sexual

unions. Here a male figure says what will occur. It is implied as well that he
makes “it” happen, that this visitation is causal. After all, how might he predict
such a thing? This is especially clear in Genesis 18, this study argues, where it is
esoterically suggested that Abraham has offered his wife to a visiting Yahweh.
In fact, it may be argued that later occurrences of this motif become more
subtle references to Genesis 18, for example, which goes some way in
establishing the trope.

In Mary’s annunciation in Matthew, the visiting Angel is unidentified. This

study asserts that Angels, in general, as figures, are Aryan with a few
exceptions. Regardless, the term or concept of Angel itself is best understood
as an Aryan identifier. Again, here we understand Angels as
ephemeral servants of Yahweh, while Yahweh himself a synonym of Judah or
the Jewish people collectively. Thus they are distinct from the important,
continuing portion of Jewry. In Luke the Angel is identified as Gabriel.

There are reasons to believe that Gabriel in particular is an Aryan figure.

Alongside Michael, a clear Aryan figure as this study describes, Gabriel is
given the janissary function of guardian of Israel. In fact, he is understood as
working alongside Michael in God’s court.[1] The Jewish encyclopedia
indicates him as assuming the form of a man and this may be meaningful.
Here perhaps he is understood as something akin to the Aryan Adam or a
“face” and front-man of the God, as opposed to the often incorporeal,
elemental or invisible Yahweh himself.[2]

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 There are reasons to believe that Gabriel in particular is an Aryan figure. Alongside
Michael, a clear Aryan figure as this study describes, Gabriel is given the janissary function
of guardian of Israel. In fact, he is understood as working alongside Michael in God’s court.

Other clues may as well suggest Gabriel as a particularly Aryan figure.

In Jewish mysticism, Gabriel is associated with the sefirah Yesod, ‫יסוד‬, which
means “foundation,” “fundamental,” “laying the foundation,”
“establishment,” “setting up,” and “formation.” It’s the ninth sefirah and is
associated with the moon. With the Kabbalah tree we are given the sense of
a Semitic serpent or vine entwining and traveling up the Aryan tree of life,
finally to its crown. Yesod, ostensibly, represents that first stage “off the
ground” or off Malkuth.

The reason Yesod is associated with the moon is opaque but may
suggest a reference to the primordial lunar God Sin or Nanna, a Semitic God
who is the product of an Aryan and Semitic admixture as this study explicates.

Hence arguably at the base of the Aryan tree, one “lays the
foundation” or forms “the beachhead” for a “genetic infiltration.” Regardless,
as this study discusses, the number nine, perhaps most strongly associated
with pregnancy, the menstrual and thus also the lunar cycles, might be
guessed as an Aryan identifier. After all, the Aryan clearly represents the
“womb” from an esoteric Jewish Bride Gathering perspective.

Gabriel’s name means “God is my strength,” “God is my strong man”

or “God is my hero.” If nothing else, this seems to convey a distinctiveness
from the Jewish God whose name appears in the Angel’s name as “El.” Here
it is important to note, while Gabriel is an Aryan figure, as this study argues, he

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is nevertheless a servant of “El” or the Jewish God, much as “Pantera” is
potentially a servant of Bacchus. Hence the conceiving of Christ, and the
admixing of a male Aryan figure and a female Jewish figure, occurs by a
Jewish direction. But this of course is obvious to us as the New Testament itself,
developed to inform and guide thought and behavior, is given to us by Jews.

There are more things that suggest that Mary will give birth to a Jew by
an Aryan father. In Luke 1:35, Gabriel informs Mary that “The Holy Spirit will
come on you, and the power of the Most High will overshadow you. So the
holy one to be born will be called the Son of God. Even Elizabeth your relative
is going to have a child in her old age, and she who was said to be unable to
conceive is in her sixth[3] month.”

As this study discusses the “Holy Spirit,” whether Psyche or, in this case,
“pneuma,” is Aryan, understood in myth as a reference to the beautiful Aryan
Goddess Psyche or the animating breath of the Aryan Goddess Minerva. This
is also the dove of Inanna or Venus that visits Christ during his Baptism. The
Aryan Eve is also a synonym of this Holy Spirit. Here we may find it interesting
to note that in Islam the angel of Gabriel and the concept of Holy Spirit are
commonly treated as synonyms.

The “Holy Spirit,” whether Psyche or, in this case, “pneuma,” is Aryan, understood
in myth as a reference to the beautiful Aryan Goddess Psyche or the animating breath of the
Aryan Goddess Minerva. This is also the dove of Inanna or Venus that visits Christ during his
Baptism. The Aryan Eve is also a synonym of this Holy Spirit. Here we may find it interesting
to note that in Islam the angel of Gabriel and the concept of Holy Spirit are commonly
treated as synonyms.

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 Rejoicing with Elizabeth at the news she will bear Christ, Mary will
declare: “My soul magnifies the Lord, and my spirit rejoices in God my
Savior.”[4] As we understood soul and spirit to signify the Aryan element, and
Lord or “Kyrios” the Jewish element, as this study discusses, we understand this
intermixture with an Aryan father to be celebrated in this passage by a
Jewess. It is a celebration of a quickening of the blood, an Aryan Brain Drain,
intermixture with an Angel, understood as especially wellborn, beautiful and
intelligent beings or Aryans, greater than mere mortals. It also becomes the
celebration of a “salvation,” or an “in” or connection to the ruling Aryan host.

In Jewish mythology, Gabriel is understood as delivering souls from the

Tree of Life to the Semitic female being of Lailah to incubate before their birth
as persons into the world. This may suggest a relationship similar to Gabriel’s
and Mary’s.[5] The name Lailah, ‫ ַליְלָה‬, related etymologically and in meaning
to the more famous name Lilith,[6] means “night.”

Here the notion appearing in Luke 1:35 that the power of the “Most
High will overshadow” Mary when the “Holy Spirit” comes onto her is
interesting. As indicated in this study, the title of “Most High,” which is the
translation of the Hebrew Elyōn, is almost certainly a reference to the Jewish
God. The Greek word here used for “overshadow” is episkiazó, ἐπισκιάζω.

Episkiazó, derived from the root skai, σκιά, meaning “shade” or “thick
darkness,” appears one more time in Luke, once in Matthew, once in Mark
and once in Acts. In the Gospels it describes Jesus or Yahweh appearing as a
cloud, one of the important symbols of the God, to miraculously envelope,
darken or “cast shade” upon Peter while he speaks.

In Acts it is used once to describe the magically healing shadow of

Peter as he walks among the denizens of Jerusalem, presumably also here
appearing as a symbol for the Jewish God. Blackness or swarthiness too, as
this study explicates, is a Jewish identifier and likely this symbol of a darkening
cloud is related.

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 Episkiazó, derived from the root skai, σκιά, meaning “shade” or “thick darkness,”
appears one more time in Luke, once in Matthew, once in Mark and once in Acts. In the
Gospels it describes Jesus or Yahweh appearing as a cloud, one of the important symbols of
the God, to miraculously envelope, darken or “cast shade” upon Peter while he speaks.

During Mary’s annunciation, amazingly this described “overshadowing”

may describe the “overshadowing” and even “shading” or “darkening”
power of a dominant Jewish gene vis-à-vis a recessive Aryan “Spirit” or gene.
This would conform with a clear understanding of the dominance of Semitic
genes that reappears throughout the JEM. In Luke the angel will even
reassure her, telling her:

“Do not be afraid, Mary; you have found favor with God [Theos]. You
will conceive and give birth to a son, and you are to call him Jesus [“Yahweh
is salvation”]. He will be great and will be called the Son of the Most High
[Elyōn]. The Lord God [Kyrios ho Theos] will give him the throne of his father
David, and he will reign over Jacob’s descendants forever; his kingdom will
never end.” To be clear, the inseminating Aryan angel her is reassuring her
that her son will be Jewish, one with the Jewish God Yahweh.

The above passage becomes decipherable when we understand that

“Theos” is a reference to an Aryan God akin to Jupiter, “Jesus” is a reference
to the Jewish God, “Elyōn” is a reference to the Jewish God, “Kyrios ho Theos”
is also a reference to the Jewish God, “father David” a reference to Jewry
and “Jacob and his descendants” a reference to Aryans or a broader

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humanity. How did I arrive at this conclusion? The terms, figures and meanings
of Elyōn, David and Jacob are covered in the broader study. I demonstrate
that they carry the definitions I’ve indicated. “Theos” and “Kyrios” are
covered below.

THEOS AN ARYAN IDENTIFIER,

KYRIOS A JEWISH IDENTIFIER

Theos, the title given to “God,” the creator and father of Christ, in the
New Testament, indicates an Aryan figure, I argue. The word Theos is Indo-
European sharing the same root of Dyēus, the reconstructed chief God of the
Indo-Europeans. It derives from *deiwos meaning “celestial” or “shining.” The
name Zeus is closely related. Of far greater interest to us, though, is how Jews
are using this term in the New Testament. Here we assume Jews to be using
words precisely and correctly in their characteristic manner, particularly in
such a critical context as the New Testament.

Theos, the title given to “God,” the creator and father of Christ, in the New Testament,
indicates an Aryan figure, I argue. The word Theos is Indo-European sharing the same root
of Dyēus, the reconstructed chief God of the Indo-Europeans. It derives from *deiwos
meaning “celestial” or “shining.” The name Zeus is closely related. Of far greater interest to
us, though, is how Jews are using this term in the New Testament.

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 Theos, in the Greek, and Deus, in the Latin, appear in Jewish writings as
somewhat generic terms for “God.” Indeed, in the Septuagint Jews will
tellingly use the term Theos to translate the term Elohim which describes a
plurality of Gods. This study argues that the use of Elohim, appearing in the
Hebrew Bible, particularly in Genesis, describes a broader pantheon of earlier
Gods whom are essentially Aryan.

It is from these Gods which the Jewish Yahweh is descended, much as

Vulcan is descended from the Olympians. Hence the term Theos, when used
by itself, should at least be understood as referencing Gods that may be
Aryan and may not include Yahweh. Of course, as every symbol appearing in
JEM, the term should be scrutinized in context.

The Scutum Fidei or “shield of trinity” diagram, appearing from the

Church in the late medieval period, suggests all three entities of The Trinity,
The Father, the Son and the Holy ghost are “Deus,” yet also distinct from one
another. This would conform perfectly with our understanding. For instance,
this may be indicating the Father is Aryan, the Son Jewish and, of course, the
Holy Spirit as the feminine, sexually accessible Aryan element.

Christ on the other hand commonly goes by the tile Kyrios or kurios in
the New Testament. Kyrios is a Greek word meaning “lord,” “master,” and
“teacher.” In classical Greece it referred to the head of a household. It’s
commonly guessed that the title, in the context of the New Testament,
functions as a replacement for the Semitic title Adonai which carries the same
meaning of “lord” as does “El,” as this study discusses. Of course, it is also
commonly guessed that Theos was effectively a replacement for Yahweh or
YHWH, a point which I assert is likely false. Nevertheless, Kyrios is likely a
synonym for Adonai here, given the certainly that Christ is a Jew.

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 Christ on the other hand commonly goes by the tile Kyrios or kurios in the New Testament.
Kyrios is a Greek word meaning “lord,” “master,” and “teacher.” In classical Greece it
referred to the head of a household. It’s commonly guessed that the title, in the context of the
New Testament, functions as a replacement for the Semitic title Adonai which carries the
same meaning of “lord” as does “El,” as this study discusses.

Readers will be curious to know if the words Kyrios or Kurios are related
to the Kouros or Kouroi, the freestanding statues that represented the
Apollonian youth. Etymologists do not point to this. They surmise keuə is the
Proto-Indo-European root from which Kyrios descends, while Kouros descends
from ker. It is true, though, that the proposed meanings of these two roots are
perhaps similar. Keuə means “to swell,” but also “vault” and “hole.” Ker means
“to grow” and is thought to be the root for the Latin word crescere meaning
“come forth,” “spring up,” “grow,” “thrive,” and “swell.”

This is almost certainly irrelevant. Indeed, strong patterns in JEM suggest

that the established meanings of the words would have been more strongly
considered by the careful and intelligent Jewish writers of the New Testament
just as they would be in the contemporary context. Indeed, arguably the
words are almost opposite in meaning. Kouros means “youth” or “boy,”
especially of noble rank, whereas Kyrios implies fatherhood, age and
authority. Elsewhere in this study I argue the Apollonian cult, a Eugenics Cult,
was interested in a racial rejuvenation.

THE SIGNIFICANCE OF AN ARYAN FATHER OF CHRIST

Finally the question must be asked, if Christ’s father is indicated an

Aryan being, why is this meaningful? For one it might explain an important
psychological mechanism, alongside the “anti-Semitism” of Christianity, by
which this cult was initially transmitted.

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Finally the question must be asked, if Christ’s father is indicated an Aryan being, why is this
meaningful? For one it might explain an important psychological mechanism, alongside the
“anti-Semitism” of Christianity, by which this cult was initially transmitted.

For example, literate non-Jewish adopters of Christianity, speaking

Greek or familiar with the Greek, would have been familiar with terms like
Theos and perceived them as relatively innocuous. Indeed both Luke and
Acts are addressed to a likely hypothetical person named Theophilus
meaning “fried of God.” It’s possible if not likely this person is posited here as
the archetypal non-Jewish audience member who was presumed still loyal to
the Greek Gods.

Indeed, to the extent Theos had an “ethnic ring,” this “Indo-European,”

Greek word would be perceived as a word describing a Grecian God. From
the contemporary perspective, whether or not a God is a “Greek God,” tells
us little about their actual ethnic identity. Yet in the Ancient world this would
have been meaningful.

After all, we’ll remember that Aryan Apollo was understood as the
“Most Greek” God, while figures like Bacchus and Adonis understood as
describing foreign or Eastern Gods. Hence audiences, to the extent they
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possessed a basic understanding of the dominant Greco-Roman Religion,
would have guessed, correctly, I assert, that Christ was understood as having
an Aryan father.

At the very least, Ancients familiar with Bacchus’ birth or Mercury’s birth
by Jupiter would have seen or perceived similarities. Christianity, of course,
borrows heavily from the Adonis cults as well. There, though, surviving myths
indicate a mortal father. Hence to the extent a God as father is established as
a trope in salient cults in the Greco-Roman world, it is a trope involving the
Aryan Jupiter or Zeus as father. This would be of course also the case with a
cult that already resembled the Bacchus Cult.

It is, of course, meaningful, nevertheless, that Jupiter or Zeus are not

indicated as a father here by name. This suggests a desire to lead flocks away
from these cults toward a vaguer, more “inclusive,” and universalist
understanding of God. To the extent Theos was understood as an abstract,
generic, theoretical or philosophical term for a “creating, governing God,” it
would have also been relatively innocuous. But again, I assert Aryan ethnicity
of Christ’s Father is implied here through this word and asserted even more
clearly through other more specific symbols.

To the extent a God as father is established as a trope in salient cults in the Greco-Roman
world, it is a trope involving the Aryan Jupiter or Zeus as father. This would be of course also
the case with a cult that already resembled the Bacchus Cult.

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 Indeed, it is without question though that Christianity was developed to
be a “Mystery Religion” or opaque in meaning vis-à-vis non-Jewish audiences.
Hence the sense that Christ’s father is Aryan is conveyed also by the more
careful details of JEM, I argue, if also by these more obvious hints. Here we
may reasonably guess that non-Jewish adopters of the faith had degrees of
understanding based on their knowledge of the Greek myth Christianity
heavily references. Hence I would argue the propaganda here is twofold,
operating on the semi-conscious as well as the unconscious. In both instances
the notion of an Aryan father and a Semitic or Jewish son is conveyed,
whether to the conscious mind or the unconscious mind.

The psychological reasons for indicating or suggesting that Christ is the

son of an Aryan father with a Jewish mother versus the son of a Jewish father
and an Aryan woman, should be obvious. The Aryan male as a sexual
competitor feels less threatened by this idea and reasonably. This is
particularly true as we understand this divine “Theos” as essentially an
abandoning father. In other words, Jupiter’s investment in parentage is still
with the Aryan Mars, for example. This may also explain some of the irritation
with Christianity arising from Jewish quarters, even if this irritation is largely
subconscious in origin and even if the top minds of Judaism would have
understood Christianity as developed consciously and beneficial to Jewish
interests.

Of course Christianity itself, positing ultimately the cuckold, de facto

Aryan Joseph as a model for the Aryan father, does not promote a Jovial or
Jupiter-like type, whether as the deleterious philandering caricature he would
become or otherwise. Likewise, the Jewish Christ becomes a Jewish fertility
God as discussed in this study. As well, the admixed Jewish Christ becomes
the “ideal son” and hence a powerful propaganda for intermixture and racial
permissiveness if operating largely on the subconscious level. This would serve
the Jewish instinct and religious prerogative of marrying into powerful
“Benjamite” or Aryan clans where daughters are eagerly offered. The
Christian, encountering a well-presenting Jewish suitor for his daughter, in the
end remembers that Christ himself, “the best of us,” was also a Jew.
Ultimately, of course, Christ becomes the opposite of Jupiter, the vengeful,
scythe-wielding Saturn or “Son of Man” as revealed in Revelation 14:14.

If we assume Christ’s father a cuckolding Yahweh or Jew we find an

easy argument in favor of discarding Christianity outright, hence we may be
disappointed in this understanding that Jesus’ father was an Aryan. But we
should not be disappointed as an understanding of this myth returns to us
executive powers. Here Christ appears as Adonis, a seasonal, Dying-and-
Rising God who is allowed visitation to the Aryan Venus or Mary Magdalene
only by the generosity of Jupiter. Since Jupiter is us, as much as Yahweh, Christ
and Adonis is them, we are given executive powers to end this destructive
cycle, whereby our women are made the exploited womb of an alien who

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mocks and despises both them and us. Here “Deus Vult,” removed from its
Christian historical context, becomes a much less stupid and offensive term.
Though it is clearer in this day to say “Jupiter Wills it.” We are unsurprised to
learn the end of Christianity is encoded in its beginning.

Since Jupiter is us, as much as Yahweh, Christ and Adonis is them, we are given executive
powers to end this destructive cycle, whereby our women are made the exploited womb of an
alien who mocks and despises both them and us. Here “Deus Vult,” removed from its
Christian historical context, becomes a much less stupid and offensive term. Though it is
clearer in this day to say “Jupiter Wills it.” We are unsurprised to learn the end of
Christianity is encoded in its beginning.

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 Bibliography:
[1] Gabriel. Jewish Encyclopedia. 5. 1906. pp. 540–543. Retrieved December 2, 2016.
[2] Jewish Encyclopedia. 5. 1906. pp. 540–543. Retrieved December 2, 2016.
[3] The use of the number 6 maybe meaningful here. It is identified in this study as
referencing the solar and Aryan as resource.
[4] Luke 1:46-47
[5] “200_ THE TREASURY OF SOULS for Tree of Souls: The Mythology of
Judaism”. Scribd. Archived from the original on 2012-10-30. Retrieved 15 June 2015.
[6] Lilith means “night spirit,” or “owl.”

Source – part II:

https://theapolloniantransmission.com/2019/06/17/the-racial-identity-of-christs-
parents-part-ii-the-annunciation-proof/

posted on: June 17, 2019

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