Introduction for the Reader: Methodological and Theological Definition of the Text The following text, which you are now holding, is not and does not aim to be a standard scientific, religious, or historical-critical study. It is a deeply polarized theological-gnostic manifesto and interpretation that views the biblical canon through the prism of radical gnostic philosophy. To prevent any misunderstanding regarding the nature of this document, it is important to premise several key points on how to approach the text:

1. Accuracy of citations vs. theological interpretation: All biblical and apocryphal verses cited in this text (taken primarily from the Czech Ecumenical Translation, supplemented by exact citations from the Book of Jubilees, which is a firm part of the biblical canon of the Ethiopian Orthodox Tewahedo Church) are presented entirely accurately, in full, and without purposeful omissions. The wording of the texts itself is therefore a historical and literary fact. However, all the text surrounding these citations is my authorial theological interpretation. The identification of the Old Testament God (Yahweh) with the Egyptian entity Sutech (Seth) or the concept of archons parasitizing human consciousness represents a specific gnostic view, not the conclusions of exact historical science or archaeology.
2. Expressive and provocative language as a tool of deconstruction: The reader will encounter very strong, radical, and at times even vulgarizing expressions in the text (such as „theological Frankenstein,“ „poisoned food,“ „psychopathic deity,“ or „eucharistic cannibalism“). The use of this vocabulary is not gratuitous, nor does it stem from ignorance of academic discourse. It is a deliberate rhetorical and stylistic tool aimed at deconstructing the sacred and untouchable aura that has been built around these stories for centuries. The expressive language serves here to disrupt ingrained thought patterns and to jolt the reader out of traditional dogmatic perception.
3. Purpose of the text: This document is intended for seekers who are willing to question established religious narratives. It is a hermeneutical tool for spiritual self-defense and breaking free from dogmatic systems that gnosticism perceives as enslaving. If you approach the text with the awareness that you are reading a theological reflection and gnostic polemic written „against the current“ of institutional traditions, you will find within it a comprehensive alternative view of humanity’s spiritual evolution.

Introduction: Up until recently, I thought the New Testament could be worked with as something detached from the Old Testament. It cannot. It cannot be done, because That which fueled the Old Testament in evil is also in the New Testament. Both of these books form a single, perfect, self-replicating code of guilt, fear, and obedience—a digital virus in human consciousness that rewrote our original operating system, destroyed inner freedom, and enslaved the human spirit.

Academic Context: Historical and Religious Identification of Yahweh with Sutech Before we proceed to the actual gnostic deconstruction of the biblical texts and the revelation of the true nature of the encounter at the burning bush, it is essential to anchor one of the most shocking aspects of this interpretation in historical reality. The claim that the Jewish God Yahweh is fundamentally identical to the Egyptian entity of chaos, storm, and destruction—Sutech (Seth)—might at first glance appear to be an extreme gnostic speculation. It is not.

This identification has deep roots in ancient syncretism and is currently the subject of research by recognized academic scholars of religion, historians, and Egyptologists. The following scientific and historical findings clearly demonstrate that the ancient world perceived Yahweh and Sutech as the exact same destructive force:

1. Identification in Hellenistic Egypt (Prof. M. David Litwa): Leading historian and expert on early Christianity, Prof. M. David Litwa, in his acclaimed monograph The Evil Creator: Origins of an Early Christian Idea (Oxford University Press, 2021), directly documents that the ancient Greco-Egyptian world identified Yahweh with Sutech completely naturally and logically. Litwa states: „From a Greco-Egyptian perspective, Yahweh and Seth shared several common traits: both were gods of foreigners, the desert, and terrifying storms. Both sent plagues. Egyptians could not help but notice that some of the plagues unleashed by Yahweh resembled the catastrophes routinely caused by Seth: darkness, eclipses, and pestilence. Red was Seth’s typical color, and Yahweh turned the Nile red before ordering the Hebrews to anoint their doorposts with blood. Mount Sinai, a desert crag from which Yahweh revealed his Law, shook and was veiled in lightning, thunder, and fire—all phenomena associated with Seth. (…) These factors were enough for Hellenized Egyptians to perceive Yahweh as a form of Seth.“
2. Magical Papyri and Invocations of Sutech-Yahweh (Prof. Birger A. Pearson): Religion scholar and expert on gnosticism Prof. Birger A. Pearson extensively studied the so-called Greek Magical Papyri (PGM, originating from Egypt from the 2nd to 4th centuries CE). In these period texts, where the magic merging of antiquity’s most powerful deities occurred, Pearson proves that a god named „Sabaoth Iao“ (Yahweh of Hosts) was commonly invoked in spells and incantations. This Iao was addressed in the texts and fully identified with the Great Typhon (the Greek name for the Egyptian Sutech). The world of that era thus understood both powers as a single entity.
3. Onolatry and the Accusation of Chaos Worship (Prof. Jan Assmann): One of the world’s foremost Egyptologists, Jan Assmann (e.g., in his work Moses the Egyptian), analyzes how Egyptians and Romans perceived early Judaism. He draws attention to the historical phenomenon called onolatry (the accusation of worshipping an ass). The ass was the main sacred symbol of Sutech in Egypt. For this reason, the Egyptians (and after them the Romans) routinely accused the Jews of secretly worshipping a donkey-headed god in their Holy of Holies. This historical insult, backed by archaeological evidence, stemmed from the irrevocable Egyptian conviction that the Asian tribal storm god who brought chaos was actually the returning Sutech.
4. The Canaanite Baal as the Historical Link (Prof. John Day): The merging of the two entities occurred historically through the Canaanite storm god Baal. Oxford University Emeritus Professor of Old Testament Studies John Day (in the book Yahweh and the Gods and Goddesses of Canaan) demonstrates how the early Yahweh completely assimilated the attributes of this god—both were perceived as furious „cloud riders“ wielding lightning and war. Because the Egyptians had already officially identified the Asian Baal with their own Sutech (Seth), the theological equation for the ancient world was clear: Baal is a manifestation of Sutech, Yahweh adopted the attributes of Baal and behaves like Sutech; therefore, Yahweh is merely another mask of the entity of chaos.

These conclusions from exact sciences and textual criticism form the necessary foundation for understanding what force humanity is actually encountering through the texts of the Old Testament and why gnosticism rejects these texts as a work of darkness.

Theft of the Text, the Discarded Manual, and the Voice of Jewish Wisdom The greatest historical tragedy is that Christians stole the text from the Jews but threw away the instruction manual. Judaism, in fact, never read the Torah as a dead, literal dictation. Christian fundamentalists take Old Testament verses and force their own twisted literalism upon them, without realizing they are committing the greatest misunderstanding of the text. Jewish tradition, on the contrary, teaches that without the Oral Torah, midrash, and arguing over the text, the Bible is just a dangerous weapon in the hands of children.

Before we even look at the most horrific Old and New Testament passages, let us hear the voices of Jewish scholars and authorities, who clearly explain how these texts are truly worked with and why the Christian literal reading is fundamentally misguided:

Rabbi Jonathan Sacks (Former Chief Rabbi of the UK): „Christian fundamentalists read the Bible as if it were a manual or a newspaper article. But in Judaism, you must not read the Written Torah without the Oral Torah. When the Old Testament says ‚an eye for an eye,‘ Jewish rabbis decided two thousand years ago that this in no way means physical mutilation, but financial compensation. A literal reading of the Torah is considered heresy and an error in Judaism.“

Maimonides (The greatest medieval Jewish philosopher, The Guide for the Perplexed): „The Torah speaks in the language of ordinary people. When you read that God ‚became angry,‘ ‚remembered,‘ or ‚regretted,‘ it is merely a metaphor for the uneducated masses who understand only human emotions. God has no body or emotions. To believe literally that God falls into fits of rage and jealousy is idolatry.“

Rabbi Adin Steinsaltz (Talmudic scholar and commentator): „The text of the Torah is only a fraction, a skeleton that only comes to life when one enters it through discussion, questioning, and polemics. Whoever reads the Bible without the deep tradition of rabbinic inquiry sees only a dead letter that kills, instead of awakening spiritual life.“

Rabbi Abraham Joshua Heschel (Theologian and philosopher): „The Bible is not a book that God wrote for humanity; it is a book that people wrote about their encounter with God. It is a human miracle full of drama, struggle, doubt, and searching. To take it and claim that it is a soulless dictation full of cruel commands that we must blindly follow is to utterly betray its spiritual essence.“

Midrash Rabbah (Traditional rabbinic hermeneutics): „The Torah has seventy faces. He who thinks he knows only that single, superficial, and literal face knows none. Every word is a fire, but you must not burn yourself with it; you must examine it through layers of interpretation, otherwise the destruction you bring will fall upon your own heads.“

The Talmud and the concept of „The Torah is no longer in heaven“ (The Story of the Oven of Akhnai): Judaism teaches that God gave the text to humans to analyze and argue over it, even with God Himself. In a famous Talmudic story, rabbis are arguing over the interpretation of the Law. God intervenes from heaven and sides with one of them. The other rabbis snap at God: „The Torah is not in heaven! It was given to us on earth, and we interpret it by majority, not by your miracles!“ And God, according to the story, smiles and says: „My children have defeated me.“ (For a Christian who only trembles with fear before the text, this is entirely unimaginable).

The PaRDeS System (Four layers of reading):

Jewish scholars clearly state that the superficial, literal meaning of the text (the so-called Peshat) is the lowest and least interesting level. Rabbis search for Derash (midrashic depths) and Sod (hidden mystical secrets). A text where God murders the firstborn is not taken by Jewish mystics as a historical massacre they are meant to imitate, but as a symbolic deconstruction of evil.

The Swap at the Burning Bush and the Hungry Maw of the Text

When one puts away the apologetic glasses through which the church has masked reality for centuries, one discovers that the biblical texts in their literalness do not describe a loving Father. The absolute breaking point, when all illusions fall away, is the moment we uncover the true nature of the encounter at the burning bush. Moses comes to Jethro, a priest and guardian of the ancient fire of wisdom. Jethro sends him to the mountain to find purification and peace through the inner fire. However, Moses is psychologically at rock bottom; he is a broken fugitive and a murderer with deep trauma, longing for power, revenge, and the salvation of his people at any cost.

Where there is such a rift in the mind, a shadow creeps in. It was not Jethro’s god of knowledge who entered the burning bush, but the entity of chaos, which the ancient Egyptians quite accurately and justifiably identified as Sutech—the god of storm, desert, and destruction, who had once been driven out of the Nile Valley by the guardians of cosmic order. Sutech dressed himself in deceptive light, assumed the false name Yahweh, and exploited Moses’s desperate desire. Moses thought he had found the god of his fathers, but in reality, he became an unwitting puppet and instrument of revenge for a banished Archon who wanted to return to Egypt and drown it in blood.

While ancient mystery cults (Orphics, Isis) offered people direct experience of divinity and inner awakening without blood, sacrifices, and threats of hell, old Judaism and later the church opposed them with totalitarian state terror. If we examine Yahweh’s behavior through the lens of modern psychiatry, we do not see an „incomprehensible mystery,“ but a textbook profile of a dangerous psychopath exhibiting signs of severe narcissistic personality disorder, sociopathy, and megalomania. The Old Testament completely erased the divine feminine principle—the Mother of Wisdom (Sophia)—and replaced her with a cold, jealous patriarchal tyrant. The concept of the „chosen people“ became the primary root of all subsequent racism, nationalism, and ethnic cleansing, because it divides humanity into God’s people and people destined for extermination.

With this moment of deception begins a systematic sequence of moral horrors. This entire canon functions as an Archontic matrix of fear and a sophisticated simulation system that keeps human consciousness at low frequencies and prevents it from accessing higher gnosis. If we observe the suppression of the concept of reincarnation and karma within it, we see how the church erased multiple lives to terrify people with a one-time chance leading either to obedience or hellfire. The biblical God behaves here as a cosmic parasite feeding on human pain and fear. He utilizes the ethical lobotomy of believers, forces people to justify unthinkable genocides, and creates a perfect global Stockholm syndrome, where the victim loves their tormentor and passes off the fear of him as God’s love. The myth of the Tower of Babel reveals the Archons‘ fear of human unity—they had to divide us into tribes so our gnosis wouldn’t grow. Similarly, the serpent in the Garden of Eden was not a deceiver, but the first gnostic teacher who wanted to open people’s eyes and lead them out of slavery.

When we break down the profile of the psychopathic deity and click through the most extreme, deeply desecrating stories of the Old Testament canon—supported by entirely complete, unabridged biblical citations without any omissions, brackets, or ellipses from the Czech Ecumenical Translation available on Bibleserver.com—we stand before a massive „hungry maw,“ a devourer of the living:

Job (The Bet in the Heavenly Casino) (Prompted by Satan, God bets on whether a blameless man will keep his faith, and cold-bloodedly lets all his children be murdered, his property destroyed, and his body covered in festering boils just to test His own ego.)

6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them. 7 The LORD said to Satan, „From where have you come?“ Satan answered the LORD and said, „From going to and fro on the earth, and from walking up and down on it.“ 8 And the LORD said to Satan, „Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?“ 9 Then Satan answered the LORD and said, „Does Job fear God for no reason? 10 Have you not put a hedge around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. 11 But stretch out your hand and touch all that he has, and he will curse you to your face.“ 12 And the LORD said to Satan, „Behold, all that he has is in your hand. Only against him do not stretch out your hand.“ So Satan went out from the presence of the LORD. (Job 1:6–12, Czech Ecumenical Translation / Bibleserver.com)

Abraham and Isaac (Psychological Torture of a Son and the Abraham Syndrome)

(The foundational root of this story from the Ethiopian Tewahedo Church Bible—the Book of Jubilees—reveals the identical Archontic logic as in Job: it is not divine love behind the demand for sacrifice, but the hostile power of Prince Mastema. Thus is born the „Abraham syndrome“—a social pathology where people are taught that the highest form of morality is the betrayal of one’s own family and children in the name of a higher power.)

Source 1: Book of Jubilees (Ethiopian Bible, Tewahedo Church)

„And Prince Mastema came and said before God, ‚Behold, Abraham loves Isaac his son, and he delights in him above all things else. Bid him offer him as a burnt offering on the altar, and Thou wilt see if he will do this command, and Thou wilt know if he is faithful in everything wherein Thou dost try him.‘ And the Lord knew that Abraham was faithful in all his afflictions; for He had tried him through his country and with famine, and had tried him with the wealth of kings, and had tried him through his wife, when she was torn (from him), and with circumcision; and had tried him through Ishmael and Hagar, his maid-servant, when he sent them away. And in everything wherein He had tried him, he was found faithful, and his soul was not impatient, and he was not slow to act; for he was faithful and a lover of the Lord.

And it came to pass after these words that God tested Abraham, and said to him, ‚Abraham!‘ And he said, ‚Here am I.‘ And He said, ‚Take your beloved son whom you love, Isaac, and go to the high country, and offer him there for a burnt offering on one of the mountains which I will point out to you.‘ And he rose early in the morning, saddled his ass, took his two young men with him, and Isaac his son, and clave the wood of the burnt offering, and he went to the place which God had told him of. And on the third day he lifted up his eyes and saw the place afar off. And Abraham said to his young men, ‚Abide ye here with the ass, and I and the lad will go yonder; and when we have worshipped, we will come again to you.‘ And Abraham took the wood of the burnt offering and laid it on Isaac his son, and he took the fire in his hand and the knife, and they went both of them together. And Isaac spake unto Abraham his father, and said, ‚My father!‘ And he said, ‚Here am I, my son.‘ And he said, ‚Behold the fire and the wood, but where is the lamb for a burnt offering?‘ And Abraham said, ‚God will provide himself a lamb for a burnt offering, my son.‘ And they went both of them together. And they came to the place which God had told him of, and Abraham built an altar there, and placed the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, and took the knife to slay his son.

And I stood before him, and before Prince Mastema, and the Lord said, ‚Bid him not to lay his hand upon the lad, nor to do anything to him; for I have shown that he fears the Lord.‘ And I called to him from heaven, and said to him: ‚Abraham, Abraham!‘ And he said: ‚Here am I.‘ And I said: ‚Lay not thy hand upon the lad, neither do thou anything to him; for now I know that thou fearest the Lord, and hast not withheld thy son, thy only son, from me.‘ And Prince Mastema was put to shame; and Abraham lifted up his eyes and looked, and behold, a ram caught in a thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. And the Lord called Abraham a second time from heaven, and said, ‚By myself have I sworn, saith the Lord, because thou hast done this thing, and hast not withheld thy son, thy only son, I will indeed bless thee, and I will multiply thy seed as the stars of heaven, and as the sand which is on the seashore; and thy seed shall possess the gate of its enemies; and by thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.'“ (Ethiopian Bible, Tewahedo Church, Book of Jubilees)

Source 2: Genesis – The Story of Abraham (Czech Ecumenical Translation)

1 After these things God tested Abraham and said to him, „Abraham!“ And he said, „Here I am.“ 2 He said, „Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.“ 3 So Abraham rose early in the morning, saddled his donkey, and took two of his young men with him, and his son Isaac. And he cut the wood for the burnt offering and arose and went to the place of which God had told him. 4 On the third day Abraham lifted up his eyes and saw the place from afar. 5 Then Abraham said to his young men, „Stay here with the donkey; I and the boy will go over there and worship and come again to you.“ 6 And Abraham took the wood of the burnt offering and laid it on Isaac his son. And he took in his hand the fire and the knife. So they went both of them together. 7 And Isaac said to his father Abraham, „My father!“ And he said, „Here I am, my son.“ He said, „Behold, the fire and the wood, but where is the lamb for a burnt offering?“ 8 Abraham said, „God will provide for himself the lamb for a burnt offering, my son.“ So they went both of them together. 9 When they came to the place of which God had told him, Abraham built the altar there and laid the wood in order and bound Isaac his son and laid him on the altar, on top of the wood. 10 Then Abraham reached out his hand and took the knife to slaughter his son. 11 But the angel of the LORD called to him from heaven and said, „Abraham, Abraham!“ And he said, „Here I am.“ 12 He said, „Do not lay your hand on the boy or do anything to him, for now I know that you fear God, seeing you have not withheld your son, your only son, from me.“ (Genesis 22:1–12, Czech Ecumenical Translation / Bibleserver.com)

Numbers 31 (Genocide and Appropriation of Virgins) (Moses is furious that military commanders left the women alive after slaughtering the Midianite tribe, and coldly orders the execution of all boys and non-virgin women, while the soldiers are to keep the young virgins alive as spoils of war for themselves.)

1 The LORD spoke to Moses, saying, 2 „Avenge the people of Israel on the Midianites. Afterward you shall be gathered to your people.“ 3 So Moses spoke to the people, saying, „Arm men from among you for the war, that they may go against Midian to execute the LORD’s vengeance on Midian. 4 You shall send a thousand from each of the tribes of Israel to the war.“ 5 So there were provided, out of the thousands of Israel, a thousand from each tribe, twelve thousand armed for war. 6 And Moses sent them to the war, a thousand from each tribe, together with Phinehas the son of Eleazar the priest, with the vessels of the sanctuary and the trumpets for the alarm in his hand. 7 They warred against Midian, as the LORD commanded Moses, and killed every male. 8 They killed the kings of Midian with the rest of their slain, Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. And they also killed Balaam the son of Beor with the sword. 9 And the people of Israel took captive the women of Midian and their little ones, and they took as plunder all their cattle, their flocks, and all their goods. 10 All their cities in the places where they lived, and all their encampments, they burned with fire, 11 and took all the spoil and all the plunder, both of man and of beast. 12 Then they brought the captives and the plunder and the spoil to Moses, and to Eleazar the priest, and to the congregation of the people of Israel, at the camp on the plains of Moab by the Jordan at Jericho. 13 Moses and Eleazar the priest and all the chiefs of the congregation went to meet them outside the camp. 14 And Moses was angry with the officers of the army, the commanders of thousands and the commanders of hundreds, who had come from service in the war. 15 Moses said to them, „Have you let all the women live? 16 Behold, these, on Balaam’s advice, caused the people of Israel to act treacherously against the LORD in the incident of Peor, and so the plague came among the congregation of the LORD. 17 Now therefore, kill every male among the little ones, and kill every woman who has known man by lying with him. 18 But all the young girls who have not known man by lying with him keep alive for yourselves. 19 Encamp outside the camp seven days. Whoever of you has killed any person and whoever has touched any slain, purify yourselves and your captives on the third day and on the seventh day. 20 You shall purify every garment, every article of skin, all work of goats‘ hair, and every article of wood.“ 21 Then Eleazar the priest said to the men in the army who had gone to battle: „This is the statute of the law that the LORD has commanded Moses: 22 only the gold, the silver, the bronze, the iron, the tin, and the lead, 23 everything that can stand the fire, you shall pass through the fire, and it shall be clean. Nevertheless, it shall also be purified with the water for impurity. And whatever cannot stand the fire, you shall pass through the water. 24 You must wash your clothes on the seventh day, and you shall be clean. And afterward you may come into the camp.“ 25 The LORD said to Moses, 26 „Take the count of the plunder that was taken, both of man and of beast, you and Eleazar the priest and the heads of the fathers‘ houses of the congregation, 27 and divide the plunder into two parts between the warriors who went out to battle and all the congregation. 28 And levy for the LORD a tribute from the men of war who went out to battle, one out of five hundred, of the people and of the oxen and of the donkeys and of the flocks. 29 Take it from their half and give it to Eleazar the priest as a contribution to the LORD. 30 And from the people of Israel’s half you shall take one drawn out of every fifty, of the people, of the oxen, of the donkeys, and of the flocks, of all the cattle, and give them to the Levites who keep guard over the tabernacle of the LORD.“ 31 And Moses and Eleazar the priest did as the LORD commanded Moses. 32 Now the plunder remaining of the spoil that the army took was 675,000 sheep, 33 72,000 cattle, 34 61,000 donkeys, 35 and 32,000 persons in all, women who had not known man by lying with him. 36 And the half, the portion of those who had gone out in the army, numbered 337,500 sheep, 37 and the LORD’s tribute of sheep was 675. 38 The cattle were 36,000, of which the LORD’s tribute was 72. 39 The donkeys were 30,500, of which the LORD’s tribute was 61. 40 The persons were 16,000, of which the LORD’s tribute was 32 persons. 41 And Moses gave the tribute, which was the contribution for the LORD, to Eleazar the priest, as the LORD commanded Moses. 42 From the people of Israel’s half, which Moses separated from that of the men who had served in the army— 43 now the congregation’s half was 337,500 sheep, 44 36,000 cattle, 45 30,500 donkeys, 46 and 16,000 persons— 47 from the people of Israel’s half Moses took one of every fifty, both of persons and of beasts, and gave them to the Levites who kept guard over the tabernacle of the LORD, as the LORD commanded Moses. (Numbers 31:1–41, Czech Ecumenical Translation / Bibleserver.com)

The Gibeonite Revenge (Handing Over Seven Innocent Sons) (David hands over seven innocent descendants of King Saul to the furious Gibeonites, who hang them on a rock before the Lord so that „the land might be cleansed of famine.“)

1 Now there was a famine in the days of David for three years, year after year. And David sought the face of the LORD. And the LORD said, „There is bloodguilt on Saul and on his house, because he put the Gibeonites to death.“ 2 So the king called the Gibeonites and spoke to them. Now the Gibeonites were not of the people of Israel but of the remnant of the Amorites. Although the people of Israel had sworn to spare them, Saul had sought to strike them down in his zeal for the people of Israel and Judah. 3 And David said to the Gibeonites, „What shall I do for you? And how shall I make atonement, that you may bless the heritage of the LORD?“ 4 The Gibeonites said to him, „It is not a matter of silver or gold between us and Saul or his house; neither is it for us to put any man to death in Israel.“ And he said, „What do you say that I shall do for you?“ 5 They said to the king, „The man who consumed us and planned to destroy us, so that we should have no place in all the territory of Israel, 6 let seven of his sons be given to us, so that we may hang them before the LORD at Gibeah of Saul, the chosen of the LORD.“ And the king said, „I will give them.“ 7 But the king spared Mephibosheth, the son of Saul’s son Jonathan, because of the oath of the LORD that was between them, between David and Jonathan the son of Saul. 8 The king took the two sons of Rizpah the daughter of Aiah, whom she bore to Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she bore to Adriel the son of Barzillai the Meholathite; 9 and he gave them into the hands of the Gibeonites, and they hanged them on the mountain before the LORD, and the seven of them perished together. They were put to death in the first days of harvest, at the beginning of barley harvest. 10 Then Rizpah the daughter of Aiah took sackcloth and spread it for herself on the rock, from the beginning of harvest until rain fell upon them from the heavens. And she did not allow the birds of the air to come upon them by day, or the beasts of the field by night. 11 When David was told what Rizpah the daughter of Aiah, the concubine of Saul, had done, 12 David went and took the bones of Saul and the bones of his son Jonathan from the men of Jabesh-gilead, who had stolen them from the public square of Beth-shan, where the Philistines had hanged them, on the day the Philistines killed Saul on Gilboa. 13 And he brought up from there the bones of Saul and the bones of his son Jonathan; and they gathered the bones of those who were hanged. 14 And they buried the bones of Saul and his son Jonathan in the land of Benjamin in Zela, in the tomb of Kish his father. And they did all that the king commanded. And after that God responded to the plea for the land. (2 Samuel 21:1–14, Czech Ecumenical Translation / Bibleserver.com)

Lot and His Daughters (Incest in the Cave) (After the destruction of Sodom, Lot‘s daughters intoxicate their own father to ensure offspring through repeated incest, which the text portrays without any moral rectification.)

30 Now Lot went up out of Zoar and lived in the hills with his two daughters, for he was afraid to live in Zoar. So he lived in a cave with his two daughters. 31 And the firstborn said to the younger, „Our father is old, and there is not a man on earth to come in to us after the manner of all the earth. 32 Come, let us make our father drink wine, and we will lie with him, that we may preserve offspring from our father.“ 33 So they made their father drink wine that night. And the firstborn went in and lay with her father. He did not know when she lay down or when she arose. 34 The next day, the firstborn said to the younger, „Behold, I lay last night with my father. Let us make him drink wine tonight also. Then you go in and lie with him, that we may preserve offspring from our father.“ 35 So they made their father drink wine that night also. And the younger arose and lay with him, and he did not know when she lay down or when she arose. 36 Thus both the daughters of Lot became pregnant by their father. 37 The firstborn bore a son and called his name Moab. He is the father of the Moabites to this day. 38 The younger also bore a son and called his name Ben-ammi. He is the father of the Ammonites to this day. (Genesis 19:30–38, Czech Ecumenical Translation / Bibleserver.com)

The Levite’s Concubine (Hacking the Body into Pieces) (A man in Gibeah hands his concubine over to a mob of rapists who torture her to death; in the morning, he loads her onto a donkey, takes her home, hacks her into twelve pieces, and sends them to the tribes of Israel as a call for total war.)

1 In those days, when there was no king in Israel, a certain Levite was sojourning in the remote parts of the hill country of Ephraim, who took to himself a concubine from Bethlehem in Judah. 2 And his concubine was unfaithful to him, and she went away from him to her father’s house at Bethlehem in Judah, and was there some four months. 3 Then her husband arose and went after her, to speak kindly to her and bring her back. He had with him his servant and a couple of donkeys. And she brought him into her father’s house. And when the girl’s father saw him, he came with joy to meet him. 4 And his father-in-law, the girl’s father, made him stay, and he remained with him three days. So they ate and drank and spent the night there. 5 And on the fourth day they arose early in the morning, and he prepared to go, but the girl’s father said to his son-in-law, „Strengthen your heart with a morsel of bread, and after that you may go.“ 6 So the two of them sat and ate and drank together. And the girl’s father said to the man, „Be pleased to spend the night, and let your heart be merry.“ 7 And when the man rose up to go, his father-in-law pressed him, till he spent the night there again. 8 And on the fifth day he arose early in the morning to depart. And the girl’s father said, „Strengthen your heart and wait until the day declines.“ So they ate, both of them. 9 And when the man and his concubine and his servant rose up to depart, his father-in-law, the girl’s father, said to him, „Behold, now the day has waned toward evening. Please, spend the night. Behold, the day draws to its close. Lodge here and let your heart be merry, and tomorrow you shall arise early in the morning for your journey, and go home.“ 10 But the man would not spend the night. He rose up and departed and arrived opposite Jebus (that is, Jerusalem). He had with him a couple of saddled donkeys, and his concubine was with him. 11 When they were near Jebus, the day was nearly over, and the servant said to his master, „Come now, let us turn aside to this city of the Jebusites and spend the night in it.“ 12 And his master said to him, „We will not turn aside into the city of foreigners, who do not belong to the people of Israel, but we will pass on to Gibeah.“ 13 And he said to his young man, „Come and let us draw near to one of these places and spend the night at Gibeah or at Ramah.“ 14 So they passed on and went their way. And the sun went down on them near Gibeah, which belongs to Benjamin, 15 and they turned aside there, to go in and spend the night at Gibeah. And he went in and sat down in the open square of the city, for no one took them into his house to spend the night. 16 And behold, an old man was coming from his work in the field at evening. The man was from the hill country of Ephraim, and he was sojourning in Gibeah. The men of the place were Benjaminites. 17 And he lifted up his eyes and saw the traveler in the open square of the city. And the old man said, „Where are you going? And where do you come from?“ 18 And he said to him, „We are passing from Bethlehem in Judah to the remote parts of the hill country of Ephraim, from which I come. I went to Bethlehem in Judah, and I am going to the house of the LORD, but no one has taken me into his house. 19 We have straw and provender for our donkeys, with bread and wine for me and your female servant and the young man with your servants. There is no lack of anything.“ 20 And the old man said, „Peace be to you; I will care for all your wants. Only, do not spend the night in the square.“ 21 So he brought him into his house and gave the donkeys provender. And they washed their feet, and ate and drank. 22 As they were making their hearts merry, behold, the men of the city, worthless fellows, surrounded the house, beating on the door. And they said to the old man, the master of the house, „Bring out the man who came into your house, that we may know him.“ 23 And the man, the master of the house, went out to them and said to them, „No, my brothers, do not act so wickedly; since this man has come into my house, do not do this vile thing. 24 Behold, here are my virgin daughter and his concubine. Let me bring them out now. Violate them and do with them what seems good to you, but against this man do not do this outrageous thing.“ 25 But the men would not listen to him. So the man seized his concubine and made her go out to them. And they knew her and abused her all night until the morning. And as the dawn began to break, they let her go. 26 And as morning appeared, the woman came and fell down at the door of the man’s house where her master was, until it was light. 27 And her master rose up in the morning, and when he opened the doors of the house and went out to go on his way, behold, there was his concubine lying at the door of the house, with her hands on the threshold. 28 He said to her, „Get up, let us be going.“ But there was no answer. Then he put her on the donkey, and the man rose up and went away to his home. 29 And when he entered his house, he took a knife, and taking hold of his concubine he divided her, limb by limb, into twelve pieces, and sent her throughout all the territory of Israel. 30 And all who saw it said, „Such a thing has never happened or been seen from the day that the people of Israel came up out of the land of Egypt until this day; consider it, take counsel, and speak.“ (Judges 19:1–29, Czech Ecumenical Translation / Bibleserver.com)

Elisha and the Bears (Massacre of Children for Baldness) (The prophet Elisha goes to Bethel, where a group of children yells at him, „Go away, baldy!“, whereupon the prophet curses them in the name of the Lord, and two bears rush out of the woods and tear 42 children to pieces.)

23 He went up from there to Bethel, and while he was going up on the way, some small boys came out of the city and jeered at him, saying, „Go up, you baldhead! Go up, you baldhead!“ 24 And he turned around, and when he saw them, he cursed them in the name of the LORD. And two she-bears came out of the woods and tore forty-two of the boys. 25 From there he went on to Mount Carmel, and from there he returned to Samaria. (2 Kings 2:23–25, Czech Ecumenical Translation / Bibleserver.com)

Jephthah’s Sacrifice (Burning His Own Daughter) (The leader Jephthah makes an insane vow to the Lord that if he wins the war, he will offer as a burnt offering whatever comes out of the doors of his house to meet him; his beloved daughter comes out to meet him, and on his command, she is indeed ritually murdered and burned.)

29 Then the Spirit of the LORD was upon Jephthah, and he passed through Gilead and Manasseh and passed on to Mizpah of Gilead, and from Mizpah of Gilead he passed on to the Ammonites. 30 And Jephthah made a vow to the LORD and said, „If you will give the Ammonites into my hand, 31 then whatever comes out from the doors of my house to meet me when I return in peace from the Ammonites shall be the LORD’s, and I will offer it up for a burnt offering.“ 32 So Jephthah crossed over to the Ammonites to fight against them, and the LORD gave them into his hand. 33 And he struck them from Aroer to the neighborhood of Minnith, twenty cities, and as far as Abel-keramim, with a great blow. So the Ammonites were subdued before the people of Israel. 34 Then Jephthah came to his home at Mizpah. And behold, his daughter came out to meet him with tambourines and with dances. She was his only child; besides her he had neither son nor daughter. 35 And as soon as he saw her, he tore his clothes and said, „Alas, my daughter! You have brought me very low, and you have become the cause of great trouble to me. For I have opened my mouth to the LORD, and I cannot take back my vow.“ 36 And she said to him, „My father, you have opened your mouth to the LORD; do to me according to what has gone out of your mouth, now that the LORD has avenged you on your enemies, on the Ammonites.“ 37 So she said to her father, „Let this thing be done for me: leave me alone two months, that I may go up and down on the mountains and weep for my virginity, I and my companions.“ 38 So he said, „Go.“ Then he sent her away for two months, and she departed, she and her companions, and wept for her virginity on the mountains. 39 And at the end of two months, she returned to her father, who did with her according to his vow that he had made. She had never known a man, and it became a custom in Israel 40 that the daughters of Israel went year by year to lament the daughter of Jephthah the Gileadite four days in the year. (Judges 11:29–40, Czech Ecumenical Translation / Bibleserver.com)

The Story of Noah’s Flood (Extermination of All Humanity) (God regrets creating man and cold-bloodedly drowns the entire planet in agony—including toddlers, pregnant women, and all innocent creatures, except for a single family.)

5 The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. 6 And the LORD regretted that he had made man on the earth, and it grieved him to his heart. 7 So the LORD said, „I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.“ 8 But Noah found favor in the eyes of the LORD. 9 These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God. 10 And Noah had three sons, Shem, Ham, and Japheth. 11 Now the earth was corrupt in God’s sight, and the earth was filled with violence. 12 And God saw the earth, and behold, it was corrupt, for all flesh had corrupted their way on the earth. 13 And God said to Noah, „I have determined to make an end of all flesh, for the earth is filled with violence through them. Behold, I will destroy them with the earth. 14 Make yourself an ark of gopher wood. Make rooms in the ark, and cover it inside and out with pitch. 15 This is how you are to make it: the length of the ark 300 cubits, its breadth 50 cubits, and its height 30 cubits. 16 Make a roof for the ark, and finish it to a cubit above, and set the door of the ark in its side. Make it with lower, second, and third decks. 17 For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die. 18 But I will establish my covenant with you, and you shall come into the ark, you, your sons, your wife, and your sons‘ wives with you. 19 And of every living thing of all flesh, you shall bring two of every sort into the ark to keep them alive with you. They shall be male and female. 20 Of the birds according to their kinds, and of the animals according to their kinds, of every creeping thing of the ground, according to its kind, two of every sort shall come in to you to keep them alive. 21 Also take with you every sort of food that is eaten, and store it up. It shall serve as food for you and for them.“ 22 Noah did this; he did all that God commanded him. (Genesis 6:5–22, Czech Ecumenical Translation / Bibleserver.com)

1 Then the LORD said to Noah, „Go into the ark, you and all your household, for I have seen that you are righteous before me in this generation. 2 Take with you seven pairs of all clean animals, the male and his mate, and a pair of the animals that are not clean, the male and his mate, 3 and seven pairs of the birds of the heavens also, male and female, to keep their offspring alive on the face of all the earth. 4 For in seven days I will send rain on the earth forty days and forty nights, and every living thing that I have made I will blot out from the face of the ground.“ 5 And Noah did all that the LORD had commanded him. 6 Noah was six hundred years old when the flood of waters came upon the earth. 7 And Noah and his sons and his wife and his sons‘ wives with him went into the ark to escape the waters of the flood. 8 Of clean animals, and of animals that are not clean, and of birds, and of everything that creeps on the ground, 9 two and two, male and female, went into the ark with Noah, as God had commanded Noah. 10 And after seven days the waters of the flood came upon the earth. 11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst forth, and the windows of the heavens were opened. 12 And rain fell upon the earth forty days and forty nights. 13 On the very same day Noah and his sons, Shem and Ham and Japheth, and Noah’s wife and the three wives of his sons with them entered the ark, 14 they and every beast, according to its kind, and all the livestock according to their kinds, and every creeping thing that creeps on the earth, according to its kind, and every bird, according to its kind, every winged creature. 15 They went into the ark with Noah, two and two of all flesh in which there was the breath of life. 16 And those that entered, male and female of all flesh, went in as God had commanded him. And the LORD shut him in. 17 The flood continued forty days on the earth. The waters increased and bore up the ark, and it rose high above the earth. 18 The waters prevailed and increased greatly on the earth, and the ark floated on the face of the waters. 19 And the waters prevailed so mightily on the earth that all the high mountains under the whole heaven were covered. 20 The waters prevailed above the mountains, covering them fifteen cubits deep. 21 And all flesh died that moved on the earth, birds, livestock, beasts, all swarming creatures that swarm on the earth, and all mankind. 22 Everything on the dry land in whose nostrils was the breath of life died. 23 He blotted out every living thing that was on the face of the ground, man and animals and creeping things and birds of the heavens. They were blotted out from the earth. Only Noah was left, and those who were with him in the ark. 24 And the waters prevailed on the earth 150 days. (Genesis 7:1–24, Czech Ecumenical Translation / Bibleserver.com)

20 Noah began to be a man of the soil, and he planted a vineyard. 21 He drank of the wine and became drunk and lay uncovered in his tent. 22 And Ham, the father of Canaan, saw the nakedness of his father and told his two brothers outside. 23 Then Shem and Japheth took a garment, laid it on both their shoulders, and walked backward and covered the nakedness of their father. Their faces were turned backward, and they did not see their father’s nakedness. 24 When Noah awoke from his wine and knew what his youngest son had done to him, 25 he said, „Cursed be Canaan; a servant of servants shall he be to his brothers.“ 26 He also said, „Blessed be the LORD, the God of Shem; and let Canaan be his servant. 27 May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant.“ 28 After the flood Noah lived 350 years. 29 All the days of Noah were 950 years, and he died. (Genesis 9:20–29, Czech Ecumenical Translation / Bibleserver.com)

The Passage on the Ban of the Amalekites (Order for Total Extermination)

(God strictly commands King Saul to destroy the entire nation of the Amalekites at their root and show mercy to no one: „Put to death men and women, children and infants, cattle, camels, and donkeys!“, which is the pure definition of what is modernly understood as genocide.) 1 And Samuel said to Saul, „The LORD sent me to anoint you king over his people Israel; now therefore listen to the words of the LORD. 2 Thus says the LORD of hosts, ‚I have noted what Amalek did to Israel in opposing them on the way when they came up out of Egypt. 3 Now go and strike Amalek and devote to destruction all that they have. Do not spare them, but kill both man and woman, child and infant, ox and sheep, camel and donkey.'“ 7 And Saul defeated the Amalekites from Havilah as far as Shur, which is east of Egypt. 8 And he took Agag the king of the Amalekites alive and devoted to destruction all the people with the edge of the sword. 9 But Saul and the people spared Agag and the best of the sheep and of the oxen and of the fattened calves and the lambs, and all that was good, and would not utterly destroy them. All that was despised and worthless they devoted to destruction. (1 Samuel 15:1–3, 7–9, Czech Ecumenical Translation / Bibleserver.com)

The early church’s attempt to graft Christ’s unconditional love onto this desolate desert terror became a historical catastrophe. Christ clearly warned against pouring new wine into old wineskins. The institution did not listen to him—and the wineskins burst, creating a schizophrenic construct from which those in power select passages depending on whether they currently wish to preach mercy or bless weapons and burn heretics. Grafting Christ’s gnosis onto this desert terror created a theological Frankenstein. If you try to sincerely pray in your room tonight to a god who had children torn apart by bears or commanded the murder of infants, watch what it does to your human dignity and psychological health. Biblical ethical blindness perfectly eradicates natural human empathy: once god commands evil, it becomes good in the eyes of the believer, and the moral human becomes an obedient zombie.

Voices of Resistance: The Demolition Squad of Apologetics

This inability to merge absolute evil and good into a single canon was perceived by mystics, gnostics, philosophers, and scientists throughout history. They refused to excuse the inexcusable and clearly identified the God of the Old Testament as evil, a tyrant, or the demiurge. The following thinkers broke the taboo and said aloud what the church anxiously conceals: both Bibles are soaked in blood and institutional terror.

1. Early Gnostic Resistance: The God of Love vs. the Archon of Chaos

These people were closest to the original source. They saw the institutional church being born and watched in horror as it accepted the demiurge as its god. Marcion of Sinope (2nd century) severed the canon in his Antitheses: „One God is a just judge, severe and cruel, the creator and ruler of this world. The other God is good, merciful, and revealed himself only in Christ. The Law and the Gospel contradict each other just as the creator of the world and the Supreme God do. ‚An eye for an eye‘ and ‚love your enemies‘ cannot come from the same mouth.“ The Secret Book of John (Nag Hammadi Library, 2nd century): „And Yaldabaoth said, ‚I am a jealous God, and there is no other God beside me.‘ But by announcing this, he indicated to the angels that another God does exist. For if there were no other, more exalted God, of whom would he be jealous?“ Ptolemy (Valentinian gnostic, 2nd century, Letter to Flora): „The Law was given by Moses, and not by the perfect God the Father. It contains ordinances marked by injustice and retaliation, which cannot proceed from the perfect God. It clearly comes from the creator of this world, who is merely an intermediary.“ Cathar Bishops (Liber de duobus principiis, 13th century): „It is impossible for a good God to be the author of the Old Testament. The God who curses the earth, drowns the world in a flood, and commands the shedding of the blood of animals and humans is Rex Mundi—the King of this world, Satan himself.“ Manichaean leader Faustus of Mileve (4th century, quoted by St. Augustine): „How can you Christians claim to serve Christ when you have dragged into your canon the most cruel, despicable Jewish god of war, blood, and revenge, who has about as much in common with the God of Love as light does with darkness?“

2. Mystical and Philosophical Disillusionment: Betrayal in the Foundations

These thinkers had profound spiritual experiences, but precisely because of this, they rejected the institutional Bible. They saw moral rock bottom in it. Simone Weil (Philosopher and mystic, Letters to a Priest): „To recognize Yahweh, the god of the Old Testament, as the father of Christ, is the most terrible lie. This Jehovah, who orders the extermination of entire nations, is not God, but the Great Beast. Christianity betrayed itself the moment it accepted the Old Testament as revelation.“ Leo Tolstoy (The Kingdom of God Is Within You, 1893): „The Law of Moses and the teaching of Christ mutually exclude each other completely. The church made a fatal mistake. It combined primitive tribal superstitions full of blood with the pure light of the Sermon on the Mount, thus creating a hypocritical theology justifying every war.“ Carl Gustav Jung (Answer to Job, 1952): „The Old Testament Yahweh behaves like an unconscious, amoral natural element full of affects and jealousy. Through the suffering he caused the innocent Job merely for a wager, he revealed his own darkness. Yahweh lacks any human compassion.“ Arthur Schopenhauer (Parerga and Paralipomena, 1851): „Christianity in the New Testament is an absurd and non-functional tangle. It took the ancient, cruel Jewish materialism and grafted the Indian-ascetic element of Christ onto it. The result is a divided book that constantly contradicts itself internally.“ Emil Cioran (Philosopher and essayist): „The world was not created by a loving Father, but by a malevolent demiurge who revels in human suffering and built this cosmic cage merely to watch our convulsions and hear our screams.“ William Blake (The Marriage of Heaven and Hell): „The Creator of the Old Testament is the true oppressor of humanity. Milton wrote in fetters when he wrote of Angels & God, and at liberty when of Devils & Hell, defending human freedom.“

3. Enlightenment and Rational Resistance: Books of Demons

These people were not afraid of public lynching. They read the text literally and said aloud what others were afraid even to think. Thomas Paine (The Age of Reason, 1794): „Whenever we read the obscene stories, the voluptuous debaucheries, the cruel and torturous executions, the unrelenting vindictiveness, with which more than half the Bible is filled, it would be more consistent that we called it the word of a demon, than the Word of God. It is a history of wickedness that has served to corrupt and brutalize mankind.“ Thomas Jefferson (From a letter to John Adams, 1814): „I have cut from the Gospels that which is truly Christ’s. What remains after the apostles and Paul is just a dunghill full of dogmas, manipulations, and supernatural nonsense with which they polluted the pure teaching.“ Voltaire (Philosophical Dictionary, 1764): „How can we worship a book in which God commands the murder of women and children, dashing their heads against stones, and where his favorite prophets live off blood and lies? It is merely a bloody monument to human madness.“ Paul Thiry, Baron d’Holbach (Christianity Unveiled, 1761): „The entire Judeo-Christian Bible is a political instrument of tyranny that teaches people that God is a bloodthirsty avenger, thereby justifying the absolute power of kings and priests to murder unbelievers in the name of faith.“ Richard Dawkins (The God Delusion, 2006): „The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.“ Robert G. Ingersoll (Lectures and Speeches): „The inspiration of the Bible depends on the ignorance of the person who reads it. To read the story of how God commanded the murder of defenseless women and children in Midian, and to believe that this comes from a God of infinite mercy, means killing all compassion and reason within oneself.“ Albert Einstein (Statements on religion): „The word God is for me nothing more than the expression and product of human weaknesses, the Bible a collection of honorable, but still primitive legends which are nevertheless pretty childish. No interpretation no matter how subtle can (for me) change this.“ Baruch Spinoza (Tractatus Theologico-Politicus, 1670): „Scripture does not attempt to teach philosophy or absolute truth, but only obedience. What is presented to us as God in the Old Testament is merely a human conception adapted to the limited understanding of the crude masses of that time.“ Carl Sagan (Contact): „If any advanced extraterrestrial intelligence read our holy book, they would rather run away, because they would see in it a list of barbaric tribal wars and psychopathic torture, not the message of an advanced universe.“

Anatomy of the Infection: Sutech’s Return and the Betrayal within the New Testament The poisoned food did not stop at Malachi. The demiurgic poison of Sutech did not stop at the gates of the New Testament—on the contrary, it successfully ate its way into its structure and shattered it from the inside. Christ’s original pure message about inner awakening and gnosis („The Kingdom of God is within you“) was infested with the Old Testament spirit of vengeance, fear, and blood sacrifice. Sutech returned in disguise and, through editors, the apostle Paul, and church authors, began to influence the New Testament texts as well, where we see clear defamation of Christ and a return to totalitarian terror:

Defamation and distortion of Christ’s image (Disdain for the Canaanite woman)

We see Sutech’s influence in the Gospels in the moments when expressions of harshness and tribal elitism are put into the mouth of the teacher of love. This is exactly what is shown in the harsh story where Jesus initially snaps at a pagan woman and compares her nation to dogs: 21 And Jesus went away from there and withdrew to the district of Tyre and Sidon. 22 And behold, a Canaanite woman from that region came out and was crying, „Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.“ 23 But he did not answer her a word. And his disciples came and begged him, saying, „Send her away, for she is crying out after us.“ 24 He answered, „I was sent only to the lost sheep of the house of Israel.“ 25 But she came and knelt before him, saying, „Lord, help me.“ 26 And he answered, „It is not right to take the children’s bread and throw it to the dogs.“ 27 She said, „Yes, Lord, yet even the dogs eat the crumbs that fall from their masters‘ table.“ 28 Then Jesus answered her, „O woman, great is your faith! Be it done for you as you desire.“ And her daughter was healed instantly. (Matthew 15:21–28, Czech Ecumenical Translation / Bibleserver.com)

The Infiltrator’s Footprint – The „Gnashing of Teeth“ Motif and the Origins of Hell

This is no coincidence. Repeated, aggressive threats of „weeping and gnashing of teeth in the fiery furnace“ are a foreign body and a clear signature of Sutech, which shamelessly smuggled itself into the texts to elevate fear above love. This Archontic motif intertwines throughout the entire New Testament and evolves into chilling images of eternal torture (where a poor wretch in hell begs for a drop of water, as in the parable of the rich man and Lazarus): 41 The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, 42 and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth. (Matthew 13:41–42, Czech Ecumenical Translation / Bibleserver.com) 24 And he called out, ‚Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.‘ 25 But Abraham said, ‚Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. 26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.‘ (Luke 16:24–26, Czech Ecumenical Translation / Bibleserver.com)

Murderous Brutality of the Early Church (Acts of the Apostles – The Story of Ananias and Sapphira)

That Sutech took over the forming church is proven by the horrifying story of Ananias and Sapphira in Acts. Lying about money is not morally pure, but cold-blooded execution on the spot shows that the church acts with the exact same murderous and punishing brutality as the desert demiurge: 1 But a man named Ananias, with his wife Sapphira, sold a piece of property, 2 and with his wife’s knowledge he kept back for himself some of the proceeds and brought only a part of it and laid it at the apostles‘ feet. 3 But Peter said, „Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? 4 While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God.“ 5 When Ananias heard these words, he fell down and breathed his last. And great fear came upon all who heard of it. 6 The young men rose and wrapped him up and carried him out and buried him. 7 After an interval of about three hours his wife came in, not knowing what had happened. 8 And Peter said to her, „Tell me whether you sold the land for so much.“ And she said, „Yes, for so much.“ 9 But Peter said to her, „How is it that you have agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.“ 10 Immediately she fell down at his feet and breathed her last. When the young men came in they found her dead, and they carried her out and buried her beside her husband. 11 And great fear came upon the whole church and upon all who heard of these things. (Acts 5:1–11, Czech Ecumenical Translation / Bibleserver.com)

The Blood Cult as a Global Occult Ritual (A Deeper Scholar’s View of Religion)

Modern religious studies, the psychology of religion, and gnostic analysis agree that institutional Christianity systematically transformed Christ’s radical message into a ritual blood cult. According to researchers and critics (including the intellectual legacy of René Girard or depth psychology), the practice of the Holy Mass, the symbolism of the sacrificial lamb, the worship of a executed body on a cross, and the ritual „drinking of blood and eating of flesh“ function as a global psycho-energetic occult ritual. Instead of liberating the human spirit through direct gnosis, this system keeps the collective unconscious of humanity in a permanent loop of guilt, sacrifice, and energetic depletion. Archontic forces thus parasitize the human psyche through repeated psychodramatic themes of blood and punishment and bind the soul to the material plane, perfectly fulfilling the Old Testament model of extortion money for sins.

Voices of New Testament Deconstruction Friedrich Nietzsche (The Antichrist, 1888): „Paul destroyed Christianity. From a joyful message, he made a religion of guilt. He returned to it the worst of Old Testament Judaism—the theology of blood sacrifice. He turned Jesus into a mere payment for a furious God, thereby destroying the only salvation of humanity.“ Mark Twain (Letters from the Earth): „The Old Testament describes God as an uncontrollable, bloodthirsty maniac. But it wasn’t until the New Testament that hell was invented. It invented a place of eternal torture and endless pain, thereby surpassing all Old Testament cruelty in history.“ D. H. Lawrence (Apocalypse, 1931): „The Revelation of John is a book in which the weak, embittered, and full of tribal hatred dream of how God, by their hands, will drown the world in blood. It is a triumph of pure, Old Testament vindictiveness dressed in Christian clothes.“ Bertrand Russell (Why I Am Not a Christian, 1927): „I cannot consider morally perfect someone who in the Gospels constantly threatens with ‚weeping and gnashing of teeth.‘ This vindictiveness written in the text, the threat of eternal punishment, and the cruelty towards non-believers reduce Christ himself to the level of a vindictive idol.“

Conclusion: The Great Awakening and the Rejection of the Rigged Canon

The Bible in its canonical, church-approved form serves as a perfect tool for manipulation, enslavement, and keeping humanity in the Archontic quarantine zone. Stepping out of this biblical matrix system—an endeavor actively supported by efforts such as the Czech Gnostic Individualist Community—represents a necessary act of psychological self-defense, achieving spiritual autarky, and saving one’s own soul from parasitic influence. Our planet is managed like a prison through a toxic memetic virus of obedience, but a truth-seeker can break free from it. The point is not to burn historical manuscripts, but to view them strictly analytically, to deconstruct the twisted tribal god-model as a psychopathic construct, and to midrashically smash the canon to pieces. Let us not allow the censors to steal Christ or our freedom for the demiurge’s needs. It is time to reject eucharistic cannibalism, destroy the bonds of fear known as timor Dei, and carry out the Great Awakening—because the true Light does not wait in the inscribed scrolls of ancient tyrants, but deep within human consciousness. The Light cannot be crucified.

List of Sources and Literature Sources of Biblical Citations (Old and New Testament) Czech Ecumenical Translation (ČEP): Cited from the online database of the Bibleserver.com portal for the following passages:

• Job 1:6–12 (The bet in the heavenly casino)
• Genesis 22:1–12 (The testing of Abraham and Isaac)
• Numbers 31:1–47 (The genocide of the Midianites and appropriation of virgins)
• 2 Samuel 21:1–14 (Handing over the seven innocent sons of Saul to the Gibeonites)
• Genesis 19:30–38 (Lot and his daughters in the cave)
• Judges 19:1–30 (The Levite’s concubine hacked into twelve pieces)
• 2 Kings 2:23–25 (The prophet Elisha and the bears tearing apart children)
• Judges 11:29–40 (Jephthah’s sacrifice of his own daughter)
• Genesis 6:5–22, 7:1–24, and 9:20–29 (Noah’s flood and the extermination of all humanity)
• 1 Samuel 15:1–3, 7–9 (The order for total extermination of the Amalekites)
• Matthew 15:21–28 (Jesus and the Canaanite woman / comparison to dogs)
• Matthew 13:41–42 (The fiery furnace, weeping and gnashing of teeth)
• Luke 16:24–26 (The parable of the rich man and Lazarus, the chasm between heaven and hell)
• Acts 5:1–11 (The execution of Ananias and Sapphira)

Gnostic, Ancient, and Medieval Sources

• Antitheses – Marcion of Sinope (lost work reconstructed from the polemics of Church Fathers).
• The Secret Book of John (Apocryphon of John) – Nag Hammadi Library (NHC II, 1 and IV, 1).
• Letter to Flora – Ptolemy (Valentinian gnostic letter preserved in Epiphanius’s work Panarion).
• Liber de duobus principiis (Book of the Two Principles) – Cathar theologians (13th century).
• Letters to St. Augustine against the Manichaeans – Faustus of Mileve (4th century).
• Book of Jubilees – Ethiopian Bible, Tewahedo Church (texts on Mastema’s negotiation and the testing of Abraham).

Philosophical, Mystical, and Literary Works

• Simone Weil: Letters to a Priest (Dopisy knězi).
• Leo Tolstoy: The Kingdom of God Is Within You (Царство Божие внутри вас, 1893).
• Carl Gustav Jung: Answer to Job (Antwort auf Hiob, 1952).
• Arthur Schopenhauer: Parerga and Paralipomena (1851).
• Emil Cioran: The Trouble with Being Born (De l’inconvénient d’être né, 1973).
• William Blake: The Marriage of Heaven and Hell (1790–1793).
• Thomas Paine: The Age of Reason (1794).
• Thomas Jefferson: Correspondence (letter to John Adams, 1814).
• Voltaire: Philosophical Dictionary (Dictionnaire philosophique, 1764).
• Paul Thiry, Baron d’Holbach: Christianity Unveiled (Le Christianisme dévoilé, 1761).
• Richard Dawkins: The God Delusion (2006).
• Robert G. Ingersoll: Lectures and speeches on religion.
• Albert Einstein: Correspondence and statements on religion (published in collections of Einstein’s thoughts and opinions).
• Baruch Spinoza: Tractatus Theologico-Politicus (1670).
• Carl Sagan: Contact (1985).
• Friedrich Nietzsche: The Antichrist (Der Antichrist, 1888).
• Mark Twain: Letters from the Earth (published posthumously).
• D. H. Lawrence: Apocalypse (1931).
• Bertrand Russell: Why I Am Not a Christian (1927).

Jewish Hermeneutical Sources

• Rabbi Jonathan Sacks: Fundamental thoughts of Judaism / studies on biblical hermeneutics and the concept of the Oral Torah.
• Maimonides (Moshe ben Maimon): The Guide for the Perplexed (Moreh Nevuchim, 12th century).
• Rabbi Adin Steinsaltz: Commentaries on the Talmud and reflections on the structure of the Torah.
• Rabbi Abraham Joshua Heschel: God in Search of Man / The Prophets.
• Midrash Rabbah: Traditional rabbinic exegetical commentaries on the Five Books of Moses (the PaRDeS system).