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originally posted by: FuggleHop
Its a good theory but a little bit simplistic.
I find it unlikely that such a justification to promegate our culture into theres would call for the use of remote controled airplanes crashing into the leading economic beacons of New york.
Palestine has many faults agreed and the treatment by them of israeli's should be kept in the perspective of the local politics which is almost impossible to do when you garner it through the MSMs filter of the west.
But you've got a nice start.
originally posted by: AgarthaSeed
a reply to: Dark Ghost
I wouldn't say your theory is convoluted at all. If anything I think you're tip toeing around a valid and logical point. Don't be afraid of the anti-Semitic label or anything of the sort bc your words aren't meant for those who are concerned with that nonsense.
Israel had much to gain from 9/11.
Five dancing Israeli's anyone?
originally posted by: AgarthaSeed
I wouldn't say your theory is convoluted at all. If anything I think you're tip toeing around a valid and logical point. Don't be afraid of the anti-Semitic label or anything of the sort bc your words aren't meant for those who are concerned with that nonsense.
Israel had much to gain from 9/11.
Five dancing Israeli's anyone?
originally posted by: Dark Ghost
(I think it even has the most flags/star ratio but not certain on that front.)
Ancient Babylonian religious concepts and practices are found in religions worldwide
“Egypt, Persia, and Greece felt the influence of the Babylonian religion . . . The strong admixture of Semitic elements both in early Greek mythology and in Grecian cults is now so generally admitted by scholars as to require no further comment. These Semitic elements are to a large extent more specifically Babylonian.”—The Religion of Babylonia and Assyria (Boston, 1898), M. Jastrow, Jr., pp. 699, 700.
Their gods: There were triads of gods, and among their divinities were those representing various forces of nature and ones that exercised special influence in certain activities of mankind. (Babylonian and Assyrian Religion, Norman, Okla.; 1963, S. H. Hooke, pp. 14-40) “The Platonic trinity, itself merely a rearrangement of older trinities dating back to earlier peoples, appears to be the rational philosophic trinity of attributes that gave birth to the three hypostases or divine persons taught by the Christian churches. . . . This Greek philosopher’s [Plato’s] conception of the divine trinity . . . can be found in all the ancient [pagan] religions.”—Nouveau Dictionnaire Universel (Paris, 1865-1870), edited by M. Lachâtre, Vol. 2, p. 1467.
Use of images: “[In Mesopotamian religion] the role of the image was central in the cult as well as in private worship, as the wide distribution of cheap replicas of such images shows. Fundamentally, the deity was considered present in its image if it showed certain specific features and paraphernalia and was cared for in the appropriate manner.”—Ancient Mesopotamia—Portrait of a Dead Civilization (Chicago, 1964), A. L. Oppenheim, p. 184.
Belief regarding death: “Neither the people nor the leaders of religious thought [in Babylon] ever faced the possibility of the total annihilation of what once was called into existence. Death was a passage to another kind of life.”—The Religion of Babylonia and Assyria, p. 556.
Position of the priesthood: “The distinction between priest and layman is characteristic of this [Babylonian] religion.”—Encyclopædia Britannica (1948), Vol. 2, p. 861.
Practice of astrology, divination, magic, and sorcery: Historian A. H. Sayce writes: “[In] the religion of ancient Babylonia . . . every object and force of nature was supposed to have its zi or spirit, who could be controlled by the magical exorcisms of the Shaman, or sorcerer-priest.” (The History of Nations, New York, 1928, Vol. I, p. 96) “The Chaldeans [Babylonians] made great progress in the study of astronomy through an effort to discover the future in the stars. This art we call ‘astrology.’”—The Dawn of Civilization and Life in the Ancient East (Chicago, 1938), R. M. Engberg, p. 230.