Nobody debated the reality of gods to whom they sacrificed first born male children.

Nothing much changed in life, the seasons followed the path predicted by the priests who performed the calculations, the rituals and sacrifices, as decreed by authorities or demanded by gods.

The collective social environment, daily life, interacted causally with metaphysical reality,

Sumer lived by the code of Hammurabi, citizens paid taxes, made bloody sacrifices and prospered between calamities if fortunate enough to possess “me”.

A me is a competence conferred by a god. The me are social capacities, instruction sets, programs foundational to civilization.

A me is the knowledge necessary to construct a musical instrument and the ability to play it. A me might also be a means of Holy purification, skill in Metalworking or Scribeship. Over a hundred me are mentioned in later Sumerian mythology, though only 60 remain to us today; they are listed here.

Aggregated me form a culture genome, each individual me a cultural competency necessary to the survival of the civilization. The me have a peculiar form of delivery: a Nam Shub; a verbal or written incantation, the Nam Shub of Enki, a Sumerian god, is “both a story of linguistic disintegration and the cause of that disintegration.”

“Once upon a time, there was no snake, there was no scorpion,

There was no hyena, there was no lion,

There was no wild dog, no wolf,

There was no fear, no terror,

Man had no rival.

In those days, the land Shubur-Hamazi,

Harmony-tongued Sumer, the great land of the me of princeship,

Uri, the land having all that is appropriate,

The land Martu, resting in security,

The whole universe, the people well cared for,

To Enlil in one tongue gave speech.

Then the lord defiant, the prince defiant, the king defiant,

Enki, the lord of abundance, whose commands are trustworthy,

The lord of wisdom, who scans the land,

The leader of the gods,

The lord of Eridu, endowed with wisdom,

Changed the speech in their mouths, put contention into it,

Into the speech of man that had been one. “

A Nam Shub is a text which specific properties is self-reflexive, it’s about itself, and which can’t merely be read or listened to, it must also be obeyed, as is the song the Sirens sung:

Sweet coupled airs we sing.

No lonely seafarer

Holds clear of entering

Our green mirror.

(Homer, The Odyssey, Book 12, 173-176)

The me share similarities with the antigens in our immune system which warn of and describe enemy viruses, ordering the construction of antibody weapons to destroy them.

>>10148795

don't get here without the armor of God and sure can't stay here without it.

Even other shills filter the MAGA Riots shill.

The better the quality of information circulating among us, the less error it contains, the more truthful it is qualitatively, the better people we are.

The objective of circulating true (low error) information is to improve every individual’s understanding enough so a person can understand the danger of lies in nonlinear psycho-spiritual environments like networked mind space.

Information is a substance our brains run on – if we consume large quantities of low-quality information our capacity to understand the world will be limited. This is called “Information Poisoning.”

Our poisoned, low-quality information environment has been fostered by the satanist controlled media networks, producers and promoters and advertisers. We the People are controlled, guided and limited by the quality of our information, news or “entertainment.” If we consume uncontaminated, low error, high quality information, created by honest human beings intended for the benefit of all, we improve our ability to understand the universe, our species and the lyrics to Ultimate Spinach songs.

Most are not aware of the Dalai Lama's connections to CIA and Chinese state intelligence or of murderous history of his yellow hat sect, that sect promoted in the US by the initiate occultist Robert Thurman - father of the actress Uma Thurman.

There are four main sects of Tibetan Buddhists:

https://en.wikipedia.org/wiki/Red_Hat_sect

The cult drama of Tibetan/Tantric Buddhism consists in the constant taming of the feminine, the demoness. This is heralded already in the language. The Tibetan verb dulwa has the following meanings: to tame, subjugate, conquer, defeat; and sometimes: to kill, destroy; but also: to cultivate the land, civilize a nation, convert to Buddhism, bring up, discipline. Violent conquest and cultural activities thus form a unit for the Lamaist.

Dalai Lama is a "Yellow hat" or Gelugpa

Beginnings here:

In 1577 Sonam Gyatso, who was considered to be the third incarnation of Gyalwa Gendün Drup,[12] formed an alliance with the then most powerful Mongol leader, Altan Khan. As a result, Sonam Gyatso was designated as the 3rd Dalai Lama; "dalai" is a translation into Mongolian of the name "Gyatso" ocean, and Gyalwa Gendün Drup and Gendun Gyatso were posthumously recognized as the 1st and 2nd Dalai Lamas.

The Dali Lama is "the king of all rulers."

A killer & a warrior, the Dalai Lama unites spiritual and worldly power in one person — a dream which remained unfulfilled for the popes and emperors of the European Middle Ages.

According to doctrine, the Kundun is the visible form (nirmanakaya) of this comprehensive divine power in time; he exists as the earthly appearance of the time god, Kalachakra; he is the supreme “lord of the wheel of time”. For this reason, he was handed a golden wheel as a sign of his omnipotence at his enthronement. He is prayed to as the “ruler of rulers”, the “victor” and the “conqueror”. Even if he himself does not wield the sword, he can still order others to do so, and oblige them to go to war for him.

http://www.trimondi.de/SDLE/Part-2-03.htm

Dalai Lama’s killer sect stomped the other Buddhists with Mongol/tartar magics and treachery.

Following violent strife among the sects of Tibetan Buddhism, the Gelug school emerged as the dominant one, with the military help of the Mongol Güshri Khan in 1642. According to Tibetan historian Samten Karmay, Sonam Chophel[14] (1595–1657), treasurer of the Ganden Palace, was the prime architect of the Gelug's rise to political power. Later he received the title Desi [Wylie: sde-sris], meaning "Regent", which he would earn through his efforts to establish Gelugpa power.

"When I’m at the Potala Monastery

They call me the Learned Ocean of Pure Song;

When I sport in the town,

I’am known as the Handsome Rogue who loves Sex!.

(quoted by Stevens, 1990, p. 78)

The young “poet prince” stood in impotent opposition to the reigning regent, Sangye Gyatso (1653-1705), who claimed the power of state for himself alone. The relationship between the two does not lack a certain piquancy if, following Helmut Hoffmann, one assumes that the regent was the biological son of the “Great Fifth” and thus stood opposed to the Sixth Dalai Lama as the youthful incarnation of his own father.

Nevertheless, this did not prevent him from treating the young “god-king” as a marionette in his power play with the Chinese and Mongolians. When the Dalai Lama expressed own claim to authority, his “sinful activities “ were suddenly found to be so offensive that his abdication was demanded.

Already in the nineteen twenties, the voices of modern western, radical-anarchist artists could be heard longing for and invoking the Buddhocracy of the Dalai Lama. “O Grand Lama, give us, grace us with your illuminations in a language our contaminated European minds can understand, and if need be, transform our Mind …” (Bishop, 1989, p. 239). These melodramatic lines are the work of Antonin Artaud (1896-1948). The dramatist was one of the French intellectuals who in 1925 called for a “surrealist revolution”. With his idea of the “theater of horrors”, in which he brought the representation of ritual violence to the stage, he came closer to the horror cabinet of Buddhist Tantrism than any other modern dramatist. Artaud’s longing for the rule of the Dalai Lama is a graphic example of how an anarchist, asocial world view can tip over into support for a “theocratic” despotism.

>>10149297

Pedophile poet Allan Ginsburg

Already at the start of the fifties Allen Ginsberg had begun experimenting with drugs (peyote, mescaline, and later LSD) in which the wrathful tantric protective deities played a central role. He included these in his “consciousness-expanding sessions”. When he visited the Dalai Lama in India in 1962, he was interested to know what His Holiness thought of LSD. The Kundun replied with a counter-question, however, and wanted to find out whether Ginsberg could, under influence of the drug, see what was in a briefcase that was in the room. The poet answered yes, the case was empty. It was! (Shambhala Sun, July 1995).

The god-king is/was celebrated in the pop scene. Major stars like David Bowie, Tina Turner, and Patty Smith openly confess their belief in the Buddha’s teachings. Monks from the Namgyal monastery, which is especially concerned with the Kalachakra Tantra, perform at pop festivals as exotic interludes.

Sex Magic and Dick-tatorship

But – as we know — anarchist Buddhism is always only the satyric foreplay to the idea of the Buddhocratic state. Just as wild sexuality is transformed into power in Vajrayana, indeed forms the precondition for any power at all, so the anarchist art scene in the West forms the raw material and the transitional phase for the establishment of a totalitarian Buddhocracy. We can observe such a sudden change from anti-authoritarian anarchy into the concept and ideas of an authoritarian state within the person of Chögyam Trungpa, who in the course of his career in the USA has transformed himself from a Dharma freak into a mini-despot with fascistoid allures. We shall later present this example in more detail.

http://www.trimondi.de/SDLE/Part-2-05.htm#sixdalai

Dalai Lama and Magic in Politics

Since time immemorial ritual magic and politics have been one in Tibet. A large proportion of these magic practices are devoted to the annihilation of enemies, and especially to the neutralizing of political opponents. The help of demons was necessary for such ends. And they could be found everywhere — the Land of Snows all but overflowed with terror gods, fateful spirits, vampires, ghouls, vengeful goddesses, devils, messengers of death and similar entities, who, in the words of Matthias Hermanns, “completely overgrow the mild and goodly elements [of Buddhism] and hardly let them reveal their advantages” (Hermanns, 1965, p. 401).

For this reason, invocations of demons were not at all rare occurrences nor were they restricted to the spheres of personal and family life. They were in general among the most preferred functions of the lamas. Hence, “demonology” was a high science taught at the monastic universities, and ritual dealings with malevolent spirits were — as we shall see in a moment — an important function of the lamaist state.

Awaken to this evil, 3, 2, 1

For the demons to appear they have to be offered the appropriate objects of their lust as a sacrifice, each class of devil having its own particular taste. René von Nebesky-Wojkowitz describes a number of culinary specialties from the Lamaist “demon recipe books”: cakes made of dark flour and blood; five different sorts of meat, including human flesh; the skull of the child of an incestuous relationship filled with blood and mustard seeds; the skin of a boy; bowls of blood and brain; a lamp filled with human fat with a wick made of human hair; and a dough like mixture of gall, brain, blood and human entrails (Nebesky-Wojkowitz, 1955, p. 261).

Once the gods had accepted the sacrifice they stood at the ritual master’s disposal. The four-armed protective deity, Mahakala, was considered a particularly active assistant when it came to the destruction of enemies. In national matters his bloodthirsty emanation, the six-handed Kschetrapala, was called upon. The magician in charge wrote the war god’s mantra on a piece of paper in gold ink or blood from the blade of a sword together with the wishes he hoped to have granted, and began the invocation.

>>10149297

MORE Dalai Lama shenanigans

Likewise in the middle of last century, the Yellow Hats from the Samye monastery were commissioned by the Tibetan government with the task of capturing the army of the red tsan demons in four huge “cross-hairs” in order to then send them off against the enemies of the Land of Snows. This magic instrument, a right-angled net of many-colored threads, stood upon a multistage base, each of which was filled with such tantric substances as soil form charnel fields, human skulls, murder weapons, the tips of the noses, hearts, and lips of men who died an unnatural death, poisonous plants, and similar things. The repulsive mixture was supposed to attract the tsan like a moth to a candle, so that they would become inescapably caught in the spells said over the spirit trap (Nebesky-Wojkowitz, 1955, p. 258). Following the seven-day deep meditation of a high lama it was ready and the demons could be given the command to set out against the enemy.

Such a ritual is also said to have summoned up a terrible earthquake and great panic in Nepal in earlier times, when Tibet was at war with the Nepalese. Experience had shown, however, that it sometimes takes a long time before the effects of such harmful rites are felt. It took two decades after the successful occupation of Tibet by the English (in 1904) before there was an earthquake in the Indian province of Bihar in which a number of British soldiers lost their lives. The Tibetans also traced this natural disaster back to magical activities which they had conducted prior to the invasion.

Big Todo about Dalai Lama's Voodoo

The practice widely known from the Haitian voodoo religion of making a likeness of an enemy or a doll and torturing or destroying this in their place is also widespread in Tibetan Buddhism. Usually, some substance belonging to the opponent, be it a hair or a swatch from their clothing, has to be incorporated into the substitute. It is, however, sufficient to note their name on a piece of paper. Even so, sometimes hard-to-find ingredients are necessary for an effective destructive ritual, as shown by the following Buddhist ritual: “Draw a red magic diagram in the form of a half-moon, then write the name and lineage of the victim on a piece of cotton which has been used to cover the corpse of a plague victim. As ink, use the blood of a dark-skinned Brahmin girl. Call upon the protective deities and hold the piece of material in black smoke. Then lay it in the magic diagram. Swinging a magic dagger made from the bones of a plague victim, recite the appropriate incantation a hundred thousand times. Then place the piece of material there where the victim makes his nightly camp” (Nebesky-Wojkowitz, 1955, p.260). This induces the death of the person. [2]

http://www.trimondi.de/SDLE/Part-2-08.htm

>>10149336

Dalai Lama & Sweet Sarin-ade

On March 20, 1995 there was a poison gas attack in Tokyo’s underground system that killed a number of people and injured around 5,500 further victims and shook the world public. It was a sect leader, Shoko Asahara, who gave the command. Asahara was born in 1955 as the son of a large Japanese family. As he could barely see, he had to attend a school for the blind. After finishing school he tried without success to gain admittance to Tokyo University. In the following years he became involved in Asian medicine and started to practice various yoga exercises. He married in 1978. This marriage produced six children. The first spiritual group, which he founded in 1984,was known as AUM Shinsen-no-kai, that is, “AUM — Group of the mountain ascetics”.

But Asahara was not a complete nobody for the god-king. According to the German magazine, Stern, they had met five times since 1987 (Stern 36/95, p. 126). Amazingly, weeks after the first poison gas attack, His Holiness still called the guru a “friend, although not necessarily a perfect one” (Stern 36/95, p. 126). Then a document from 1989 came to light in which the Kundun thanked the AUM sect for donations and confirmed that they “encouraged public awareness through religious and social activities” (Focus 38/95, p. 114). On January 21, 1989 Asahara had sent the sum of $100,000 to Dharamsala for the assistance of Tibetan refugees. As a kind of service in return he received an official note from the Council for religious and cultural affairs of His Holiness the Dalai Lama in which one can read: “To the best of our knowledge, AUM attempts to promote public well-being through various religious and social activities, for example through instruction in Buddhist doctrines and yoga” (Focus 38/95, p. 116–117).

As evidence for this suspicion Asahara appeals to synchronicities and miraculous signs. Like the Panchen Lama, his son was also deaf in one ear. Yet the vision which appeared to the child’s mother was even more unambiguous: “A boy flying in spurts over a snowy mountain range with his legs crossed in a full Lotus posture. A low male voice said: 'Panchen Lama'. The voice continued, 'Tibetan Buddhism is finished. I have come to rebuild it …'" (Shimatsu, I).

Asahara also met with other high Tibetan tantra masters — Khamtrul Rinpoche, for example, an important Nyingmapa teacher, and Kalu Rinpoche, the Kalachakra specialist of the Kagyupas whose multifarious activities we have already considered. There is supposed to have been a meeting between the Tibetan scholar, Khamtrul (who the Kundun had prophesied to be the future Rudra Chakrin), the Dalai Lama, and a member of the AUM sect (Hisako Ishii) at which the publication of esoteric teachings of Padmasambhava in Japanese was discussed. According to statements by Asahara, Khamtrul Rinpoche confirmed his “perfect, absolute, divine wisdom” (quoted by Repp, 1997, p. 18). On May 24, 1989, the Tibetan is supposed to have issued the Japanese guru with the following letter of recommendation:

“Teacher Asahara is my old friend, and I consider it an honor to be able to say the following in favor of him and of his religious activities:

I am filled with boundless admiration for Teacher Asahara’s innate Buddhist traits, like enthusiasm for his work, goodliness, generosity, and selflessness.

He is an experienced and qualified meditation; tantra; and yoga instructor.

On the condition that he receives fitting recognition, Teacher Asahara can become a truly well-known teacher of Buddhism, who is capable of re-establishing the true doctrine of the Dharma in Japan.

I also know that AUM Shinrikyo, Teacher Asahara’s religious organization, is a religious association that distinguishes itself through discipline and good organization and wide-ranging activities in order to suitably further social well-being.

Teacher Asahara’s sympathy and assistance in regard to the people and culture of Tibet is an example of generosity and concern for the poor.

It is painful for me to see that AUM, with no regard for its good intentions and activities, has up until now not found the recognition and support it is due from the Japanese government.

I emphatically recommend that AUM be accorded the justly deserved status of a tax-free organization, and that it likewise receive all necessary governmental and social privileges. Many thanks, Khamtul Giamjang Dontup Rinpoche.” (AUM Shinrikyo, HPI 013)