One also gets the false impression that there was little Christian heterosexual participation in the ascent to Nazi power or in the hatred of Jews, which certainly is not the case. Christian heterosexuals flocked to support Hitler, even if the Nazi leadership was mostly homosexual. Pro-Nazi sentiment and Jew-hatred was being preached, along with anti-heterosexual moralism (out of which comes a lot of disturbed sexual behavior), across Germany for generations before the Nazis appeared on the scene. The Kaiser's war-mongering and Jew-hatred also had similar Christian roots. One only has to review the findings in The Popes Against the Jews for documentation on that issue (see the History section), which Christian leaders today have regularly ignored. If one can say that only a few thousand homosexuals died in the death-camps, it is also equally true, that only a few thousand German Christian leaders dared to stand up to the Third Reich, against their larger war-making and "uebermench" agendas, often paying for it with their lives. Revised 4th Edition 2002, 387 pp.
$19.95 Softcover.

Also recommended, this free download by Dr. Reisman, on "The Pink Swastika", a summary article on the "macho" homosexual leadership of the Nazi Party. (PDF Download)

From JD
NATURAL ENERGY WORKS
Saharasia Today:
Contemporary Social Analysis
http://www.orgonelab.org/cart/xsaharasiatoday.htm

From JD
NATURAL ENERGY WORKS
Human Sexuality
http://www.orgonelab.org/cart/xsexuality.htm

THE PINK SWASTIKA: Homosexuality in the Nazi Party, by Scott Lively & Kevin Abrams. NOW BANNED ON AMAZON and other Left-Wing Bookstores. The authors tackle the politically-charged question of the homoerotic and homosexual nature of the Third Reich leadership. It is a serious scholarly work exposing a wealth of information on the following basic points: 1) While Hitler's Mein Kampf degraded Jews, Marxists, Negroes, Chinese, Arabs, women, and Eastern Europeans, he had no negative remarks for homosexuality. Instead, Hitler chose actively homosexual men as influential party and youth leaders. 2) The top and centralmost Nazi personalities and groups (SA, SS) which constructed the Third Reich were predominantly macho-types of male homosexuals or bi-sexuals. 3) Rohm and the SA "brownshirt" leaders were all homosexuals, and were killed by Hitler (Night of the Long Knives) and Nazi laws were passed against homosexuality only after their own outrageous open street sex-orgy parties and pedophilia behavior was being roundly criticized in the German press, thereby threatening Hitler's support base among heterosexuals. Policies of concealment thereafter prevailed. 4) Beyond the suppression of the SA, these laws were rarely enforced, and then only when politically helpful to the Nazi cause. 5) Only a few thousand authentically homosexual men (and no lesbians) were condemned to the death-camps by the Nazis. These were nearly always either political enemies of the Third Reich against whom such charges were a convenient excuse to dispose of them, or passive-receptive homosexual "femmes" -- homosexual men of softer feminine qualities -- and whom the macho leather-clad homosexuals always viewed (along with women) with terrible contempt. 6) The attacks against the Sex-Research Institute of the openly-homosexual and flamboyant pedophile Magnus Hirschfeld, was made to seize and burn his extensive files on the homosexual movement and personalities in Wiemar Germany, which included details on the homosexual and pedophile conduct of top Nazi officials. 7) The swaggering macho muscular nature of the SS and SA units, their overt pedophilia, sadist-masochistic sexual predelictions, their sadistc cruelty against heterosexuals, women, and other cultures not sharing their pathology, is detailed. The authors also chastize modern homosexual activist groups, and homo-sympathetic historians, for widespread distortion of these facts, which are abused to create the false image of homosexuals as "victims" of the Third Reich, comparable to the genocidal attacks against Jews, Gypsies, or Slavs. Their role inside the Third Reich, as partial architects of the Final Solution and other reprehensible Nazi policies, is nearly always never mentioned. Out of this comes a brand of aggressive if not fascist "political correctness" which labels any criticism of organized homosexual or bi-sexual conduct -- even as outrageously pathological as in the "gay" bath-houses, or as seen in things like the Fulsom Street Festival in San Francisco, or the various "Gay Pride" parades, or as advocated by criminal groups like NAMBLA -- as "hate speech", or even "hate crimes". The book caused a furious reaction within the homosexual activist groups of the West, but no serious scholarly rebuttals. It becomes all the more important for modern times when one considers the widespread sexual pathology within Saharasian cultures, in the Muslim world, where pedophilia and macho-male homosexuality is predominant (though never defined as "homosexuality"), even while softer "femme" homosexuals (and women) can be legally murdered for their independent sexual expression. Some Criticism: The book's authors are admittedly writing from a Judeo-Christian perspective, and this colors some of their conclusions.

They expose the Nazi efforts to construct a "neo-Pagan" religion based upon Germanic tribal folklore and the personality of Adolf Hitler, but there is no clarity about the Christian war and butchery against pre-Christian peoples, or the oftentimes more peaceful character of claimed "pagan" cultures. One also gets the false impression that there was little Christian heterosexual participation in the ascent to Nazi power or in the hatred of Jews, which certainly is not the case. Christian heterosexuals flocked to support Hitler, even if the Nazi leadership was mostly homosexual. Pro-Nazi sentiment and Jew-hatred was being preached, along with anti-heterosexual moralism (out of which comes a lot of disturbed sexual behavior), across Germany for generations before the Nazis appeared on the scene. The Kaiser's war-mongering and Jew-hatred also had similar Christian roots. One only has to review the findings in The Popes Against the Jews for documentation on that issue (see the History[*] section), which Christian leaders today have regularly ignored. If one can say that only a few thousand homosexuals died in the death-camps, it is also equally true, that only a few thousand German Christian leaders dared to stand up to the Third Reich, against their larger war-making and "uebermench" agendas, often paying for it with their lives. Revised 4th Edition 2002, 387 pp.
$49.95 Softcover. **[NOW BANNED ON AMAZON]. TRY [ETHICAL REVOLUTION]
*http://www.orgonelab.org/cart/xhistory.htm

https://www.varchive.org/ce/shamir/radiation.html

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Radiation Sickness
Immanuel Velikovsky
Shamir

The upheaval of the days of the Exodus caused by interplanetary perturbations and discharges, was of an intensity of many thousands of hydrogen bombs. Some of the many consequences were transmutation of elements, nuclear fission, and radiation sickness. A permanent bombardment or the Earth by cosmic rays is going on, resulting in fission of atoms, especially those of nitrogen. But the comparative rarity of cosmic rays makes the results, though spectacular in every case or collision of a ray-particle with an atom or a gene, lacking, in an overall picture, the dramatic element of massive change or transformation. In the abnormal conditions of interplanetary stress and discharges, the elements could go through transformations on a grand scale, the living organisms through the process of somatic changes, and their reproductive cells through mutations that would impress themselves on the formation of the generations to follow.

In the travelogue of the fugitives from Egypt which was ruined in the catastrophe, we read the strange story of the people’s asking for meat, their request having been answered, yet the wrath of the Lord causing them to die as a consequence of eating the flesh of the quail, a large flock of which was flung towards their camp (Numbers 11:31-33). It could have been the consequence of eating meat contaminated by fallout; the flesh of the flock of wild geese could have been so contaminated, and the denoscription of what happened to those who feasted on them in the desert supports such an interpretation.1

Since antiquity a story was spread that the refugees were people sick with leprosy. Manetho, an author of the third pre-Christian century, equated them with the lepers that were expelled from Egypt with the high priest Osarsiph—yet this story does not refer to the time of the Exodus but, as I will show elsewhere, belongs into the period of Libyan domination over Egypt. It is based on the story of Osorkon,2 whose expulsion in the late eighth century took place in the midst of another series of catastrophes, during which portions of the Earth’s ozone layer were stripped away, resulting in the penetration of dangerous amounts of radiation from space, and widespread radiation disease.

We must be impressed with the many regulations concerning the diagnosis, the isolation, the quarantine, and the symptoms of zaraath found in Leviticus, and related by the text of that book to the time of the wandering in the desert. It appears from the importance given to the regulations concerning those stricken with zaraath that it was a widespread disease in the days of the wandering in the desert. Actually, this disease occupied the minds of the priests to the extent that the code of hygiene for the purpose of preventing disease deals chiefly with zaraath.

A recently published report on the contamination of a group of physicists at a research laboratory tells that one of the physicists who was exposed to a larger dose of irradiation contaminated his apartment, his family, and the rugs and furniture; that the rugs and the furniture were burned, yet the neighbors continued to evade the members of the family; and though the physicist after several months was again able to work, the fear of his co-workers was so great that he was coerced to look for a place of work far away from his community, and at the time of the publication of the report was still without a job and could not find a buyer for his house.

Similarly in the Book of Leviticus (Ch. 13) we read of the fear of the community with respect to those affected with zaraath and of their banishment from the camp. The fear of the ancients of radiation sickness was not smaller.

Zaraath being understood in later times as leprosy, the fear of radiation disease of those times was transferred to those sick with leprosy. Today we read the reports of medical men who work with the leprous, and we find that this disease is one of the less contagious; yet through the ages the lepers were the outcasts, kept outside the camps or any other human settlements, urban or rural. It seems as if the ancient fear of radiation disease was manifesting itself in the later fear of leprosy.

Leprosy does not break out in sudden symptoms. Yet the denoscription we have of zaraath in the Scriptures ascribes to this disease a sudden outbreak.3

A famous case of zaraath is narrated in II Chronicles, ch. 26. It affected the king Uzziah.4 In Worlds in Collision I narrated in short the episode that preceded the outbreak of the affliction. It was during the planetary upheavals of the eighth century, namely in -747.

According to the Midrashim and Talmud, on the west side of Jerusalem a mountain was split and one of its halves was hurled to the east.5 Flaming seraphim leaped in the air.6 The population fled from Jerusalem in advance of the catastrophe; Uzziah burned incense in the Temple and addressed himself to the Lord in the name of the nation. This was interpreted by the priests as an appropriation of their priestly duties. The punishment that followed was ascribed to Uzziah’s having committed a sin by burning incense in the Temple. The Temple itself was badly damaged by a great breach that rent its wall. This shows that Uzziah was appearing before the Lord in the very moment of great danger. Flaming seraphim, or tongues of fire leaped in the air. The king was stricken with zaraath. According to the Book of Chronicles, the signs of zaraath “shone on the king’s forehead”7 in these very circumstances when the king was in the Temple usurping the duties of the official intermediary between men and God. It would appear more probable that the sickness which we would be inclined to recognize as radiation sickness, showed itself soon thereafter. The sudden outbreak of the symptoms of leprosy would be even less likely than a sudden outbreak of a sickness which we would think not entirely unexpected under the circumstances.

In Assyria, and in the entire ancient world, a new era was counted from the year -747; in Assyria it was the “era of Nabonassar,” still used many centuries later in astronomical computations. In the Scriptures, too, we find that the time was counted from the days when “the people escaped from before the raash (commotion) of the days of Uzziah.”8

The fact that the king who prayed for his people and realm was struck by a disease was regarded as a sign of the Lord’s displeasure. Uzziah was placed in seclusion; and still today on the slopes of the Mount of Olives, close to the bottom of the Valley of Jeshoshaphat, or of the Lord’s Judgment, in Jerusalem, tourists are shown the artificial grotto that looks like an enclosed balcony with supporting columns where, according to the tradition, king Uzziah spent the rest of his reign, within sight of Jerusalem and the Temple’s hill Moriah yet barred from entering.

Zaraath covered also the term for leprosy, at least in later times. And it took three thousand years to separate leprosy from the fear of contamination it carried among all peoples.


References

Cf. the following item in Newsweek, November 26, 1956, p. 64: “Historians of the atomic age may one day make a prominent place in their chronicles for some oddly assorted pioneers of progress: the radioactive ducks . . . The ducks once severely upset the stomachs of some Canadian hunters who ate them. A few weeks before, the fowl, on their way north, had fed at an extremely radioactive pond at Oak Ridge, Tennessee.”

See R. Caminos, The Chronicle of Prince Osorkon, in Analecta Orientalia (1956).

[E.g., Miriam became “leprous” all of a sudden after she and Aaron approached the pillar of cloud (Numbers 12:5, 10), and recovered seven days later. This course of the disease is quite unlike leprosy.]

Cf. Julian Morgenstern, “The Sin of Uzziah,” Hebrew Union College Annual, Vol. XII (Cincinnati, 1937).

L. Ginzberg, The Legends of the Jews IV, 262.

Ibid., VI, 358.

II Chronicles 26: 19. The King James version renders this: “He was leprous in his forehead,” but the Hebrew text has: “ha-zaraath zarkha”, meaning “the zaraath shone.”

Amos 1:1; Zechariah 14:5.


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https://www.velikovsky.info/
The Immanuel Velikovsky Encyclopedia is about the author, Immanuel Velikovsky, and the people and controversy that has resulted from his works. It does not set out to judge whether Velikovsky and his critics were right or wrong, but to document with sources, who said what, and why, and where, and when. There is no doubt that some scientists have labeled some of Velikovsky’s work, pseudoscience or worse, but also others who have acknowledged that Velikovsky made predictions that have turned out to be correct.

Electromagnetism & Life
Drs Robert O. Becker and Andrew Marino (full book pdf)
http://www.rebprotocol.net/November2007/Robert%20O.%20Becker%20and%20Andrew%20A.%20Marino%201982%20Electromagnetism%20and%20life%20156pp.pdf