Hello friends, we continue with the comics of the ex-Jesuit Alberto Rivera,
with the second of them, entitled La Cruz Doble, seeing a little to what extent it
is precisely the institution, the great institution of power, Catholic religion,
the Vatican, controlled today to a good extent by the Jesuits, where we find all
the contradiction, all the paradoxes that are the essential feature of any religious
machinery of power.
Declaring one thing and doing another, covering oneself with many layers of
politically correct declarations, of good intentions, of paraphernalia,
but deep down operating and doing the opposite of what is declared.
This in the scope of all religions in general, all the great religions,
all the great religions, especially those great Western mass religions, it is
evident, especially in the Catholic religion, which, as we are going to see
here, continues to control, deep down, the rest of the apparently extinguished
denominations, apparently different.
And precisely Rivera, as an insider, as an ex-Jesuit, as someone who has been
inside and has known the Jesuit order in particular, what better than him to tell
us about this double game, this, let's say, structural hypocrisy,
this structural double game that always conforms any religious machinery of power.
And how religion, again, is power.
That is, power and religion cannot be separated, as I always say.
Alberto Rivera escapes with the opposite, from Madrid to Washington D.C.
His father rejects him, tells him that he is the dog of the family, for abandoning
the Roman Church, and he tries, with few means, with many difficulties,
knowing that they are already chasing him from Rome, for escaping from the order,
he tries to escape to Washington.
But first he wants to say goodbye to his sister, who is in a closing convent in
London, and the fact is that he loses the plane to Washington, takes another one to
London, the last one he finds, tries to call her, with many difficulties,
finally manages to land in London, desperate, trying to see his sister,
knowing that they are also chasing him and that, as we will see later, his life is at
risk.
He manages to find the sister's convent in London and finds a very authoritarian
environment, with a higher mother, in this closing convent in London,
who does not let him see his sister, who tells him that she is sick and that he
is only allowed to see his confessor.
And here we see to what extent all this is close, and now we are going to see it in a
much more evident way, how everything is very close to the programs of mental
control through trauma, which is always my thesis, that all religions are programs of
mental control through trauma, even those that, as we say, are sold as
something else, but deep down they end up referring to that heart of the ritual and
of the mental proclamation through trauma.
The higher mother of the convent insists on the negative, Alberto insists that he
has to see her, that he has gone to London expressly to see her, the nuns call the
police, set up a show, say that he has threatened them, that he is a false
priest, etc.
And here we see again the idea of ​​the false complaint.
It is curious how I am also convinced that it is precisely in these religious areas,
and therefore in the areas of the ritual and of the mental proclamation through
trauma, where they are actually tested as social laboratories, a whole series of
practices that then progressively spread to the profane societies, in a logic that
is bipolar, that is, because also the initiatory societies are progressive,
one does not start completely, one starts progressively.
And also in the profane societies there are forms of relative initiation.
Therefore, the interesting thing for me is to see how this idea of ​​the false
complaint, which we know is very important in that great farce, that law of exception
that produces gender violence, that manufactures the capitalist system to
produce the fiction of gender, as it produces the fiction of fiduciary
money, etc.
We see how here, precisely the idea of ​​the false complaint, we already find it
in this convent of mental proclamations through trauma, which are the nuns of this
convent of closure, who cannot see more than their confessor.
All that logic is understood.
Just the same mechanics as that of the programmed to control through trauma.
They can only be in their environment, they cannot leave their... they cannot
establish horizontal relationships.
That is, they are in a rarefied world that in some way deforms them and makes them
understand reality in a very psychopathic way, which is ultimately what power is,
always.
Psychopatocracy.
The fact is that Alberto manages to convince the police and tells them that
the nuns are lying, etc.
And it seems that, well, he achieves some complicity with the police and they tell
the nuns to let him see his sister.
He arrives at the cell where his sister is and finds her in deplorable conditions.
His sister is self-flagellating, she is thin, she says she smells like
death, according to Alberto Rivera.
A little the idea that we said of mental programming through trauma.
That is, it is a kind of self-programming, almost.
That is, there comes a time when...
A little what we said, right?
In the end, the great religions, also in their most extreme cases,
will also base themselves on everything that is based on mental programming
through trauma.
In torture, in deprivation, in these sick relationships of power, of submission.
And, of course, in a very rare relationship with the sexual.
That is key, right?
That is why celibacy is so important in the Catholic Church.
Celibacy is, let's say, that closed tap that makes it possible to open the tap of
transgression and perversion of the whole system of the Church.
Therefore, celibacy is precisely that, that in front of the gallery is sold as a
purity, as a virtue, as I do not have the carnal relationships that the rest of the
mortals have, etc.
And yet it is quite the opposite.
Precisely because celibate priests are also human.
The fact of closing the tap of the healthy and normal sexual relationship,
let's say, generates, produces the perversion and finally the transgression
that we know is not the exception, but precisely the key that holds the whole
perverse system of the great churches.
And to begin with, the Catholic Church and its most central sects in this
psychopathic mechanics are the Jesuits and the Vatican.
And here, indeed, the sister feels guilty and miserable, and that is why she
self-flagellates.
We insist, religions in the end are laboratories of social engineering where
all kinds of practices are tested that are then applied to societies once they have
already been tested and are more or less controlled.
The most perverse, the most unnatural, the most deviated, the most transgressive,
the most inhuman practices are always in the heart of the great religions.
But at the same time they are hidden behind all those layers of, let's say,
of concealment, of propaganda, of secrecy, of loyalty.
In the case of the Jesuits this is evident, with those extreme oaths that we
are going to see now, which are, let's say, those of the mafias and the
sects and the Illuminati, which is really what the Jesuits are.
Mary, Mary is the sister of Albert, identifies herself with the suffering of
Christ and is considered his wife.
And that is why, in some way, she wants to die with him.
That is, as Christ has died, she, as the wife of Christ, identifies herself
with his suffering and believes that she must die with Christ.
And here it is curious how, in this idea, perhaps quite limited, quite extreme,
of this nun, obviously very lobotomized by this psychopathocratic machinery,
but in the end, as we say, it is the basis.
Knowing these mechanics is what allows us to know the profane social mechanics.
That is the key and, for me, the interest of studying the heart of religions,
because then, really, all society also functions in a religious key, although it
is not so explicit.
That is, there is a logic of profanization, that is, of secularization
of the sacred practices and also of externalization of the hidden practices,
which never ends up being completely profanized, of being secularized.
All social practices, even the apparently more profanized, more secularized,
still have this religious element, which for me is the key to understand
everything social.
And it seems to me that it is important and, in fact, this methodology of research
is used very little in the academic field, I believe that precisely because it is the
key to truly understand the social.
Because we know that the academies are there precisely so that it is not
understood in depth, so that superficial theories are built, compartmentalized,
falsely rigorous, but that really the researchers do not seriously consider how
the system works and, above all, how these mechanics of power-religion that
go through all society work.
So here we see how in the sister of Alberto María, that practice of which I
have spoken in my book, Sacrifices and Hierogamy, where Hierogamy and Sacrifice
go together, and the most primitive original Hierogamy and Sacrifices that we
find in many primitive peoples of which we speak, for example, the ethnologist or
anthropologist Leofrobenius, in them the Hierogamy and Sacrifice tend to coincide,
that is, there are rituals in which there are sacred unions, erotic unions,
sexual unions, but of the sacred type, ritual, that is, there are Hierogamy,
there are sacred weddings followed by sacrifices or in different orders.
There may be different orders, the masculine or feminine element can be
sacrificed more, etc.
There are variations on that, let's say, central mechanics, but Hierogamy and
Sacrifices tend to converge, and that is one of the central elements of this work
of mine that gives it its title, Sacrifices and Hierogamy, which again is a
topic that has been spoken very little in the academic field, etc., because again it
is something that should not be known, it should not be known, because then it
would allow to understand too much, and we already know that when someone
understands too much anything, he becomes someone dangerous for the
instituted order.
So, here precisely the sister, identifying with Christ as her husband,
wants to die with Him, she also wants to be sacrificed with Him, and she is,
let's say, self-sacrificing, she is self-flagellating, identifying with the
suffering of her symbolic husband, who is Christ.
But here we also see how a central theme in Alberto Rivera, he tells her that this
is a blasphemy, that this is an aberration, etc., he removes the crucifix
from her, because she already has the crucifix next to her, etc.
He is not telling us explicitly, but he is alluding to that issue also
interesting and important to understand all this, which is that of the phallic
symbolism of the crucifix, that is, the crucifix as a substitute phallus,
which we know is very important in satanic rituals, we remember Alcácer, the cross of
Caravaca, etc., and many other examples.
Here a central theme appears in Alberto Rivera, which is, in some way,
to renounce the use, that is, to denounce, to question the use that the Catholic
Church makes of symbolism, and of a very plastic symbolism, very material,
of objects, that is, they are really fetishes that function as fetishes,
in particular the cross, and, as we are going to see later, also the Eucharist,
which is again a sacrificial substitution, that is, if the Christ, the phallic
Christ, which evidently is used as a substitute phallus, would be, in some way,
the one that articulates a hierogamy, a hierogamy with a fetish, the Eucharist
would be, again, a kind of fetish of the real sacrifice, that is, it is a
sacrificial substitution in which, instead of sacrificing the victim,
and normally, next to the sacrifice comes the sacrificial intake, the Eucharist
would be a kind of substitution, where the bread and the wine simply become
symbolic substitutes, because we know that in the Catholic Church this idea of
transubstantiation is central, that is, that, effectively, the bread and
the wine become the body and the blood of Christ, etc.
So, this is fiercely criticized by Alberto Rivera, because he sees that, in some way,
this is a survival of pagan practices, and he also considers, in the end,
satanic, satanist, and, let's say, that they separate what should really be
the identification of the Christian with Christ, and not, let's say, his
participation in the great collective, in the great machinery of Christian power
that ends up becoming anti-Christian, precisely because that identification of
the faithful and that, let's say, cohesion that those rituals generate in
the background of pagan reminiscence, that is, they are a continuity of pagan
rituals, which has been very criticized by the Protestant religions,
ends up generating a kind of the opposite of what Alberto Rivera proposes,
which is that the Christian identifies himself with Christ, instead of
identifying himself with the executioner of Christ, who sacrifices Christ and then
eats him.
The point is that Alberto understands, he has already understood it in his own
flesh, the perversion of the great machinery of power, religion, such as the
Catholic Church, and he sees it, he sees it again, in fact, in his own
sister, that he sees her, that she is self-flagellating, that she is dirty,
that she smells like death, that she is about to die, and that they are not doing
her any good in that convent of closure.
So he decides to take her, he decides to take her and he takes her.
The police, more or less, are with him, they even tell him that yes, that there is
evidence, the very state of his sister is proof that they can take charges against
the convent, and he tells them no, that he simply does not want them to take
charges against her.
This is another of the elements that define Alberto Rivera's thinking,
he denounces, he criticizes, he proposes alternatives, he evangelizes, he is
considered a Christian priest, more Christian than the priests of
official Christianity, but what he says is not to judge, he denounces but does not
judge.
So, in the same way, the police tell him not to judge her, that in any case it must
be God who judges.
And here again, in a very coherent way, what Alberto Rivera does is, in the same
way that we said, to question the sacrament of the Eucharist and the symbol
of the cross, therefore the substitution of the sacrificial ritual, again here is
the idea of ​​the trial, that in the end, as we have also shown in the same work,
Sacrifices and Erogamias, the legal-criminal machinery, in the end,
is a sacrificial machinery, in the last instance, it derives and remits and is
sustained on a sacrificial machinery.
So, precisely because he is valuing the role of Christ as the last sacrificed,
that is, in a way, Christ would be like the one who tells us, I have also talked
about this very eloquently, René Girard, another great theorist of sacrifice,
what Christ says is, I sacrifice myself so that you do not have to sacrifice more,
so that the sacrificial institution is overcome, which we know is very difficult,
because the whole system continues to function on a sacrificial mechanism,
Satanist, ritual of sex and blood, but, in the end, that is a topic that will
have to be discussed in depth at another time.
The fact is that Rivera, who is escaping, as we said, has become a threat to the
Vatican and to the Jesuits who control him, because he has been an insider,
he has been, as we saw in the first program, involved in infiltration
operations and, let's say, controlled demolition of other churches and others by
the Jesuits.
And then they are chasing him, they are going after him.
The most curious thing here is that, as we see, in the end, Alberto Rivera is
the true Christian, that is, he is finally the one who embodies the spirit of Christ,
of telling the truth and speaking clearly, etc.
And yet, it is precisely this true Christian, this true, let's say,
new Christ, because in the end he is still a kind of new Christian figure,
it is precisely this true Christian who, logically, is the most serious threat to
the great anti-Christian machinery that is the Vatican.
And, therefore, they have to chase him because, precisely, his greatest enemy is
the true Christian, because then, let's say, he would highlight the
falseness of the Christian character of the Jesuits and the Vatican.
The fact is that, from the Vatican, they are planning his death, with all the
contacts they have in governments, in other denominations, in ecclesiastics,
and using some undercover method.
They are thinking that what they do has to look like a disease, an accident,
etc., and that they have to do it relatively soon before it becomes very
famous, before he continues to preach and continues to question Rome.
His sister finally recovers.
We said that he manages to get her out of the convent and marries what appears to be
a Pentecostal brother, but it turns out that he is an infiltrated agent of the
Knights of Cologne, linked, in turn, to the Jesuits and the Vatican,
and, let's say, he traps her again in the Jesuit vortex, and he does not know more
about her, he tells us.
Meanwhile, as we said, they are planning to assassinate Ribera, and they charge him
with this murder, a Jesuit brother, under the so-called extreme oath,
the induction and extreme oath of the Jesuits, who are the ones who have to
cross the brothers who are going to occupy command posts in the order.
Ribera had already passed it, he was precisely one of these Jesuit commanders.
Ribera tells us that this extreme oath is really... that not even the very family of
a Jesuit is sure if at some point it is interposed in the agendas of the order,
which, in the end, is the Illuminati order.
This, again, abounds in what we have been saying about a notion that seems very
important to us in the machinery of the power of religion, which is the
transference between zoes.
These secret societies, which, in the end, have the same mechanics as
those of mafias or sects, they are basically sectarian mafia structures,
where the key is the transference between zoes.
They have to take out the adepts of their zoes, that is, of the social bodies to
which they belong, and above all, the biological, that of the family,
and, let's say, adopt it, as if we said, with that idea of death and resurrection,
that is, ritual of closeness to death, that is, one dies to his belonging to the
old zoe, to the one that belongs, in particular, to the biological zoe,
and is reborn to a new zoe that welcomes him as a kind of substitute family.
This notion, in my opinion, is fundamental, and, precisely, Rivera is
talking to us, he is referring, implicitly, to this logic, to say that not
even his family was sure, would be sure, before, let's say, the strong bond that
produces this extreme oath of the Jesuits.
Basically, it is the extreme oath, as we said, it is practically the same
thing that mafias and sects of various kinds do, a different degree of
sophistication, but it is, in the end, what the Jesuits are, that is,
they are soldiers, they are military, they are fanatic spies, who believe,
above all, in the fulfillment of obedience to a superior, beyond any logic,
let's say, it is a form of psychopathy, of living in a kind of parallel world,
which, in the end, is what conforms power.
Parallel networks, parallel networks that infiltrate profane societies and,
let's say, control everything from the domes, the parties, the syndicates,
the economy, large companies, so that, in the end, very few, but highly
indoctrinated, and many of them highly psychopathized, that is, and also many of
them highly programmed mentally, that is, multiple, of mental control,
very few manage to control large profane societies, precisely because the networks
they generate are very cohesive networks, they are very strong networks,
which, in some way, are imposed on anyone, and obviously because they are using,
let's say, all the weapons, they are using murder, threat, blackmail, snuff tape,
ritual, etc.
And these Jesuits are part of it, that is, then there is the whole facade of
the Church, we are good, we dress in white, etc., but knowing the Jesuits is
key, and there, a researcher like Jorge Guerra is one of those who knows the most
about all this, allows us to understand that hidden side of the great Christian
religious machinery.
So, these Jesuits who go through this induction and extreme oath end up being
basically soldiers, agents of intelligence, spies, that is, where one of
the keys to all this, as we said, is infiltration, that is, to look like
what you are not, that is, a great capacity for hypocrisy, but in the most
extreme case of mental programming, of multiplication, where the alters
themselves believe their own lies, and basically work blindly at the service
of an agenda in an obedient, secret way, with a loyalty that, as we say,
ends up being forcibly traitorous, treacherous of any other, let's say,
social structure, profane, let's say, on which one is based.
This logic is understood, isn't it?
And a very good example of this is the dagger, the dagger they use in this
ceremony of induction and extreme oath, where they point it to the chest of the
adept, which, in fact, to me, this reminds me of the Egyptian rituals, the rituals
that we know from the Book of the Dead and other documents, that one of the rituals
was to strip the heart of a victim, and in fact, in a symbol as important as
the balance, the balance, the psychostasis of the Judgment of the Dead, it is
precisely the heart of the deceased that is weighed, isn't it?
Here we see again this pagan, occultist, mysterious background of the Christian
religion, which is very present in the Jesuit oath, where they point the heart
with the dagger, and also, curiously, in front of the heart they place the
crucifix, the crucifix of Christ, where we see again that same logic,
isn't it?
That is, the true Christian identifies himself with Christ to the point of
exposing himself to death for the truth, that is, of not being afraid of death and
equating with that to Christ, equating in quotation marks, but while here it is the
opposite, that is, it is the threat that I am going to do to you what I did to Christ
if you do not fulfill the obedience to the order, isn't it?
That is, in front of the bravery of the true Christian we have the cowardice of
these power structures in which, finally, it is the fear of death that
tenses everything, isn't it?
And the identification of the adept with the sacrificial victim, which is a
fundamental issue in all initiation, isn't it?
Here we see it clearly as, in the background, the crucifixion of Christ
misunderstood, that is, we can understand it in one way or another, isn't it?
But it ends up working, that is, as a mechanism of coercion, as a mechanism
of threat, so that the high initiated blindly fulfills the orders of his
superior under threat of death, isn't it?
That is, in the background, what is the Freemasonry, that is, when there are
people who put their hands on their heads, who do not understand the relationship
between Freemasonry, which seems like a more secular thing, as if it has nothing
to do with modern society, etc., which seems that it has nothing to do with
religion, in the background, yes, in the heart of the practice, Freemasonry
and the Jesuits is the same, it is the same initiation structure in which the key
is this threat, precisely, in which, in the end, what it is about, as we said,
is to generate networks of very cohesive power, but not horizontal, vertical
networks, hierarchical networks, where there is always a superior and a
inferior, and where each element is always, in some way, halfway between being
the victim and being the executioner, isn't it?
For Rivera, the Jesuits would be a bit like the Pharisees, isn't it?
That is, it would be a bit like the example of hypocrisy, that they say they
defend the Divine Law, when in reality they are using the Divine Law as a cover
to use the Vatican as a satanic, implacable machinery of power,
isn't it?
And it tells us a bit about all this, doesn't it?
How, in some way, let's say that Rivera identifies himself again with the figure
of Christ, also in this idea that Jesus Christ denounced the practices of certain
Jewish elites of his time and precisely in that measure he became a threat to the
Jewish elites as much as to the Roman Empire, that is, in the end, in alliance,
the Jewish elites and the Roman Empire sacrifice Christ because, let's say,
he is too Christian,
isn't he?
And Rivera basically identifies himself with this, doesn't he?
He identifies himself with him, but with a lot of humility he considers
himself inferior, of course, doesn't he?
Meanwhile, the Vatican and the Jesuits are already trying to assassinate Rivera,
isn't it?
And it tells us so clearly, doesn't it?
That is, all this that he is writing, this comic, although the comic is really
drawn by another person, he is doing it at the same time that they are already
chasing him and his life is threatened, isn't it?
And that they have tried to push him to an underground train, in one of these meters,
that they have used explosives, that they have put grinded glass in his
food, that he has tried to shoot, etc., etc., isn't it?
That even at a given moment, with a dentist linked to the order, what they do
is, they cause him an infection, but they leave it hidden inside a grind,
so that he is not aware that he has it, but it is affecting him and also I think
it can affect the brain, etc., isn't it?
And another thing they do to him is also injecting nervous gas, isn't it?
With another dentist, etc., isn't it?
That is, they are doing everything possible to him, always covertly,
to finish him, isn't it?
And he compares, isn't it?
He is always, let's say, comparing, that is, he is giving life to the Bible,
isn't it?
That is, he is giving life to the Bible and somehow projecting it to reality,
to what is happening to him, isn't it?
And he tells us that that dentist is actually like a kind of Judas,
isn't he?
That is, like an infiltrator in the sect of Christ, of these, let's say,
primitive Christians, but at the service of the Jewish elites who later sacrifice
him, isn't it?
And this identification with Christ, he puts it in the Manifesto Rivera,
in a quote from Philippians, which says, Because you have been granted,
because of Christ, not only that you believe in him, but also that you suffer
for him, isn't it?
That is, identification in the suffering of Christ, that is, identification in the
role of the sacrificial victim of that sacrificial mechanic, which is always
implicit, isn't it?
And another interesting issue that Rivera tells us is that, in the end, all the
Jewish sects of the time opposed in certain issues, however, unite,
cohesion at the time of agreeing and crucify Christ, isn't it?
That is also a very important issue in the sacrificial mechanic, isn't it?
That is, finally, it is the sacrificial mechanic that cohesion, isn't it?
The one that cohesion different factions at different scales and different orders,
isn't it?
That's why all the oppositions there are in societies, right, left, factions of one
type, factions of another, of a religion, of another religion, those who are more
Satanist, those who are more Luciferian, those who are more of the cult of
Egyptians, those who are more of Druidic cults, etc.
All those different factions of the Illuminati, to give an example,
finally they end up linking, they end up agreeing in the framework of a sacrificial
practice, isn't it?
And that's why the rituals are so important, the covenants of state,
the rituals of commitment of the elites, because they are, in a way, they are,
in the end, the ones that confluence, let's say, the secondary differences that
have the different agents that participate in them, isn't it?
As we said then, Rivera criticizes, let's call it the fetishism of the cross,
but also the fetishism of the blood and the body of Christ, isn't it?
And he criticizes, in a very radical way, the sacrament of the Eucharist,
isn't it?
Because, in the end, if we look at what it ends up being, even though it is a
sacrificial substitution, and obviously it doesn't have so much gravity and so much
crudeness, like a ritual, let's say, of an animal or even of a human,
and its intake, etc., not to mention the rituals of sex, isn't it?
Obviously, the Eucharist is a kind of symbolic substitution of all that,
of domestication, a very softened thing, but the idea is still present in it that,
and above all with the idea of the intake, in the end, it is eaten, isn't it?
And everyone eats from the same body, isn't it?
And they drink from the same wine, isn't it?
So, the idea of the union, of the cohesion we were talking about before, but now more
at the level of these societies, let's say, profane, aren't they?
These societies, let's say, not as initiated as the societies of
hard-initiated people.
The interesting thing is that, in the end, in some way, in this
participation, in this sacrificial ritual and this ritual of sacrificial intake,
even if it is substituted, even if it is symbolic, there is an idea that they put
themselves on the side of the executioner, do you understand?
And that is why the intake of the body and the blood of Christ is so important,
isn't it?
Or of the bread and the wine, each one who interprets it as he wants, isn't it?
In the end, the eating and the eating together with the priest, which in the end
is the substitution of the executioner in a ritual that, by definition, is a
sacrificial ritual, because it is a ritual in which, necessarily, it has to precede
the ritual of the intake, of the intake of the body and the blood, isn't it?
Therefore, it is very important that all this Christian community identifies with
the priest who does, sometimes, even if it is implicitly, that is,
it is like an ellipsis, it is not made explicit, but obviously, to eat the body
and the blood of a victim, someone has had to kill him, and that is the priest,
isn't it?
So, they identify with him, doing the same thing that the priest does.
What I mean is that, in the end, the Christians who participate in the
Eucharist, in the intake of the body and the blood of Christ, or the bread and the
wine, are participating, are being co-participants with the executioner,
with the priest, of a sacrifice and of the intake, ultimately, anthropophagic,
of a victim, isn't it?
And, therefore, that ritual, which is the Christian Eucharist, would be,
let's say, at 180 degrees, it would be the complete opposite of what Ribera is
proposing, which is the identification with Christ up to the point of being a
sacrificial victim, isn't it?
The true Christian should reject participating in the Eucharist because,
as we are trying to show, we are trying to put ourselves on the side of the
executioner and of the accomplices of that executioner, isn't it?
So, in addition, here, with an added element, which is central to understand
that great, let's say, machinery of abrogation, which are the great mass
religions, in particular the Christian, of being passive, of participating
passively in that sacrificial ritual, but passively up to a certain point,
that is, of not participating explicitly in the sacrifice, but of eating it,
the logic is understood.
Therefore, the Christian who participates in an Eucharist is a kind of
co-participant, of an accomplice of a sacrificial ritual, no matter how much it
is replaced, and at the same time, in some way, it is a kind of passive
spectator, in the same way that we are today, let's say, passive participants of
the great sacrificial rituals, which are the attacks, which we see in the
newspapers, in the screens of our computers, that is, there is a total
continuity between that logic of the accomplice participation, but passive,
of the Christian in the sacrifice of Christ, which then, in a hypocritical way,
is denounced.
Look at this logic that I find contradictory.
It is denouncing the Romans, the Jewish elites, for having sacrificed Christ,
everyone putting themselves on the side of Christ, and yet they are eating Christ,
that is, in the central act, which is precisely that of the sacrificial ritual
and the sacrificial intake, they are putting themselves on the side of the
executioner.
Look at the little coherence that all this has.
The background is very much intended, evidently, by the elites who have
fabricated Christianity and have created it, manipulating it from the true Jesus,
to make, precisely, of that mass of Christians, accomplices in this way so
civilized, so little explicit, but ultimately so real, because it is
eaten, and when it is eaten it means that it participates, that is, if they invite
me and I go to something that they have invited me and I eat, it means that I
accept, it is understood, right?
That is what the Christians are doing.
To accept, to admit the sacrifice, no matter how much it is symbolized,
whatever it is, and then in a hypocritical way, and in a way that in the background
is a form of mental probation, to do one thing and say another,
right?
Obviously, it goes back centuries, right?
It ends up generating that, let's say, that mass of executioners, which
ultimately is what the Christians believe in the great satanic machinery,
right?
They have not even understood that they believe in a Christianity that in the
background is satanic and they have not realized, they have not found out what
they are doing, right?
Rivera continues to tell us that, as we were already advancing, that
actually in Rome and the Jesuits who control Rome today have infiltrated,
they have completely infiltrated all Christianity, that is, there is a false
opposition that in the background is what they always play, which is basically to
generate fronts where there are supposed oppositions between different Christian
denominations, different political parties, different ideologies,
whatever you want, but in the background they all end up being tied up,
right?
Then he tells us that the Jesuits, with these similar infiltration
techniques, betrayal, mental programming, spy practices, intelligence, right?
That is why the Jesuits control the CIA and have a very important link with all
the Anglo-American intelligence.
He tells us that they have infiltrated basically the entire Protestant world,
right?
Pentecostals, charismatic, ecumenical, evangelists, fundamentalists, all the
different denominations are infiltrated and they all end up working actively or
passively at the service of Rome and the Vatican, right?
But even the Orthodox also, he tells us, Rivera, right?
Then, basically, Rivera tells us what we already said, right?
There is a total affinity and imbrication of the heart of the Christian Church and
its domes in the Roman Catholic Church and Freemasonry, Zionism, Communism,
we say that the opposition between Communism and Capitalism is another of
these farces.
In the background, Communism has always been controlled by those who control the
side of Capitalism and, in general, the Illuminati, right?
Those who are part of the Jesuits, right?
Because, as we say, in the background, the mechanics of all of them is the same,
right?
And to finish, Rivera gives us an example of one of these Jesuit infiltration
operations, in parallel also with the CIA, of the famous sect of the Temple of the
People, right?
There were about 900 members in Jonestown, in Guayana, in 1978.
Many people have spoken about it, right?
Many have told us that it was an operation of the CIA, that a very important element
was mental programming through trauma.
Obviously, you don't make 900 people commit suicide if they are not very
lobotomized, right?
I mean, it is one of these many laboratory operations of social engineering,
where certain things are tested, right?
At a more intense, more radical level than how it is done at the level of mass social
engineering, which are also laboratories, but, let's say, with a little less
intensity, right?
Depending on the area, because all this, in the end, depends on degrees,
right?
But then, Alberto Rivera offers us very interesting information about this
operation of the mass suicide of the Temple of the People, which tells us that
it was controlled by the Jesuits, that the leader of this sect, Jim Jones,
suspiciously similar to Alex Jones, by the way, for those of us who are
already of a later generation and we have not lived this so closely, tells us that
Jim Jones, the leader of the Temple of the People, was a Jesuit, one of those who
have gone through the induction and the extreme oath, very trained, and also an
occultist, a very qualified witch, etc., etc., right?
And that, deep down, the long-term operation of this collective sacrifice
was, in some way, to demonize the sects in the face of public opinion, right?
The fundamentalist sects, right?
Especially this type of sects, plus those that there are retreats,
in which they live apart, etc., right?
We know that the strategy is always the same, right?
That is, the power is not simply hidden, although it is hidden, but it is also
generating smoke screens where it shows part of itself, but deformed, right?
So that the sectary structure of the occult religious power is not understood,
what they have to do is show us a kind of caricature of what a sect is, and put it
in all the newspapers so that people say, ah, that is a sect, and not the power,
that the power is a democratic thing, of rule of law, of serious people,
where everything is controlled, where we are all politically correct,
etc., right?
That operation that the system is doing permanently with everything, with cases of
pederasty, with cases of murder, with cases of... all that structural
criminality of power, the power is showing it in a partial way, decontextualized,
separated, etc., right?
And here we see again that operation that we say is done in many areas, in many
sectors, in the specific subject of the sects, right?
So that the sectary, structural character of the power of the real religion is not
understood, because deep down they are a sect, the Illuminati sect is a sect,
occultist sect, psychopath, phallocratic, etc., for that the newspapers show a
caricature of a sect such as the Temple of the People, right?
And they also tell us that all this was part of, let's say, part of a long-term
agenda, right?
of decades, since it is the progressive implementation of the great world
religion, right?
in parallel to the new world order, right?
And therefore it was used to demonize and at the same time to pass laws and legal
apparatus, etc., that allow to prohibit any religious form that moves away from
the great churches controlled by the Illuminati, right?
And well, basically this is all, until number 2 we will continue talking
about the series, there are several numbers and in any case we will make more
deep reflections later.
Thank you very much for your interest and see you next time.