The Great Leap-Fraud: Social Economics of Religious Terrorism, Volume II: Islam and Secularization

The Great Leap-Fraud: Social Economics of Religious Terrorism, Volume II: Islam and Secularization

by A. J. Deus
The Great Leap-Fraud: Social Economics of Religious Terrorism, Volume II: Islam and Secularization

The Great Leap-Fraud: Social Economics of Religious Terrorism, Volume II: Islam and Secularization

by A. J. Deus

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Overview

Based on a reassessment of primary documents from the beginning of Judaism through to the Reformation, author A. J. Deus evaluates the Judaic scriptures of the Jews, the Christians, and the Muslims for their potential to stir hatred, violence, and terrorism. He searches for messages in the scriptures that may alter the economic behavior of societies. In this, the second volume of The Great Leap-Fraud, Deus exposes the frauds that overrun the Islamic faith. He focuses on the scriptural foundation of the Muslims and explains the status of terrorism, Jihad, and human rights in the historical context. Tying history to contemporary issues, Deus puts the evidence together that shows how the Jews used the doctrinal difference of the time to heave themselves into power and redeem Israel. He demonstrates how societies and economies have changed because of religion and shows the consequences of those who preach hatred against humanity. The findings in The Great Leap-Fraud are highly relevant to the crisis in the Middle East and the poor world: • Intellectual framework and social norms in four Judaic religions • Social organization in the industry of religion • Interaction mechanism of violence and terrorism between believers and nonbelievers • Economic development and religiosity • The working of the secularization process In The Great Leap-Fraud, Deus argues that religious freedom poses the biggest threat to humanity, and he calls for the regulation of religion as an industry. He encourages citizens to look at religious history through unbiased eyes. See http://www.ajdeus.org for more information, previews and articles.

Product Details

ISBN-13: 9781462029754
Publisher: iUniverse, Incorporated
Publication date: 08/12/2011
Sold by: Barnes & Noble
Format: eBook
File size: 897 KB

Read an Excerpt

THE GREAT LEAP-FRAUD

Social Economics of Religious Terrorism
By A. J. Deus

iUniverse, Inc.

Copyright © 2011 A. J. Deus
All right reserved.

ISBN: 978-1-4620-2974-7


Chapter One

Flashback to Volume I

The Birth of Judaism

Faith is a difficult topic in social economics. Many authors evade it altogether or work with cynical sidekicks—and by doing so they ignore one of the building blocks of economic and cultural life. New archaeological evidence from Mexico hints at religion's instinctual property, having accompanied humanity since the time of hunters and gatherers. As a community-building force, religion might have bettered the chances of survival for any given group. Because of its abstract nature, religion can be abused for power, and people can easily be misled. With that purpose in mind, the men in charge would claim the ability to hold frightening evil forces at bay using their gods. Fearmongering is a strong tool in creating a faithful following and keeping it in line. On the upside, faith builds strong, cohesive communities that are often willing to die for their beliefs. The reasons people are easily susceptible to religion, from a receiver's point of view, are unexplored in social economics and need fundamental research. Such research may unlock broad secrets about seemingly irrational decisions. Belonging to religious groups may turn out to be more rational than what atheists and agnostics might like to think. It builds a strong sense of belonging, which translates into a deceptive perception of security in communities once they have crossed a threshold of size.

The research in The Great Leap-Fraud focuses on the sender's side of religion. It shows that the establishment of each of the Judaic religions was a rational, secular act with a purpose that is removed from divine inspiration. This finding was not premeditated—quite the contrary. This book was originally meant to be a chapter of a new approach to social economics that would recognize religion as one of the forces in the fight against poverty and terrorism. The trouble with this plan was that research for the book soon revealed that the history of the Judaic religions was riddled with fraud.

Countless historians have been ridiculed for the doubts they dared to raise about the order and historicity of religiously relevant events. However, while the notion of serial fraud seems to be almost universally accepted, starting over to find out what the likely avenue of history without such meddling might have been would probably amount to too great a task and too overwhelming a risk to reputation—and maybe life. This book represents the overwhelming amount of material that needs to be absorbed in order to come up with a path of history through unbiased eyes.

Stumbling over economic background information in the scripture that did not make sense in the context of the narratives, combined with sheer determination, led to the surprising and frightening conclusion that both Judaism and Christianity rest on premeditated frauds. They both originate from the same motif: establishment and redemption of Israel. For the land claim of Israel, the Palestinians were defrauded through the means of religion.

Just as Judaism was invented in the early third century BC to establish Israel, Christianity was brought forth at the turn of the second century with a strategy to reject the lifestyle of the Roman Empire and to refuse to partake in its economy. It worked.

The manipulative nature of the Judaic religions is so strong that the establishment of modern Israel must be questioned as an error. Unfortunately, the conclusion leads to the thought that the version of religious history taught at school may be misleading—so much so that little of value is learned, if anything, from its study at the expense of the taxpayers. As religious writers are the main sources of historic information over centuries of our heritage, the implications are even deeper. One of the reasons that this may be so is the tendency of experts and scholars to focus on relatively narrow areas of study that necessarily rely on the understanding of what happened before and after their time of interest. If that understanding is biased or follows a groupthink, the study of religious history is in vain.

For example, despite overwhelming evidence that the words "Christ" and "Christians" have been used in a different context, for church historians, these terms suffice as proof for the existence of their own faith since the fictional birth of Jesus Christ. There were so many christs, messiahs, prophets, and other charlatans that it is difficult to identify which were real.

When it comes to history of religion, the issues of groupthink and bias are particularly strong—so much so that religious writers of any given faith have had a vested interest in rewriting history according to their belief. Modern experts of religion do not seem to have an interest in correcting such revisions, as that process must inevitably lead to the collapse of their worldview and belief system. Hence, no means is too large to protect their truth. The chain of fraud is particularly strong where theocracies have had their hands on state archives—that is, throughout the former territories of the Roman and Persian Empire.

Heresies are building blocks that pave the path to violence and terrorism. The identification of heresies and their destruction is critical in a religion's long-term prospects. Evidence of other beliefs, cultural treasures, books, and people must be destroyed thoroughly and without mercy; this destruction continues still today.

Because of the scope of The Great Leap-Fraud, it is a matter of certainty that it is riddled with errors—some small, others catastrophic. However, striving for perfection would have inevitably led to these findings never being published. Having said that, the errors can be no worse than the ones of the universally accepted version of religious history, which is known to have been penetrated with fraudulent edits, rewrites, inventions, fabrications, and plagiarism. My hope is that Renaissance historians who question the current version of church history will pick up the line of thought of this book and see their findings in a new light. It will possibly help them shape a more accurate concept of history than the consensus today. This will lead to a better understanding of economic and social history that is desperately needed in the global fight against poverty and terrorism.

Professor Andrew Rippin of the University of Victoria explained to me that "Scholarship tends to work in slow, minute steps—and paradigm shifts are often only recognized after the fact." The Great Leap-Fraud proposes such a shift for the Judaic religions, and it is not certain that it will hold the test of unbiased, professional scrutiny. However, today's knowledge about religious history is advanced enough that it is commonly accepted that much of it came from authors who must be mistrusted—Eusebius being a prime example. What is not known is what an alternative path would look like.

Put differently, what many professors in biblical studies and history are teaching is patently false.

Understandably, that notion is hard to swallow. The here-proposed version of religious history shows a single secular motif for the invention of all three Judaic faiths that makes more sense than the spiritual idea of divine intervention by a singular God who comes out of nowhere in the historical context. Here, religious history is connected to real people and Jewish national interests. In the version supported by the consensus, neither the order of events nor the events themselves add up, and the best argument is that the less sense it makes, the more divinely inspired it must have been. The consensus of the history of Judaism, Christianity, and Islam appeared out of order and full of unrelated and isolated events, so much so that only with a leap of faith can the religious history of the consensus be swallowed by students interested in the past. The troubling thought is that nothing of value may have been learned.

There might be a temptation to believe that a rational review of sacred texts is off-limits and can only lead to religion-bashing. Not so. Conducted with reason, it leads to a respectful assessment of the mistakes that civilizations have made with religious freedom and religious oppression or with religious indifference, and it provides an intellectual framework on how religious freedoms can be upheld without risking to eventually compromising all other freedoms. Religious freedom must include the freedom of others to respectfully assess religion and write about their findings. It doesn't make sense that religion is free to preach the truth of Jesus Christ, for example, but others are not at liberty to publish their finding that the worshippers follow a fictional character and that they may have fallen prey to a Ponzi scheme to redeem Israel. Freedom is a two-part system: exercise of freedom and scrutiny of freedom. Only in the balance of those two elements can freedom ultimately prevail.

I would have thought that protecting freedoms should have been the ultimate goal of people's governments. The key to this should have been to protect the proper functioning of an unhindered balance between the exercise of and scrutiny of freedom. The religious glorification of poverty not only creates people who are not free but fosters humanitarian disasters. Poor people are not free, and glorifying poverty amounts to an effective weapon of mass destruction and to terrorism. Hence, the call for poverty by religious organizations needs limiting and condemning.

The clues for what may have really happened in the past are in the background noise of the historic documents. Social and commercial contracts identified the profiteers, and the motives were often in the outcomes of events. The money trail tells a story of framing others and defrauding entire nations of their history. New so-called realities were relentlessly preached through the spiritual networks of the synagogues, the churches, and the mosques until truth and myth became indistinguishable.

The realization that ideas neither come out of the blue nor penetrate a society quickly helped guide through the maze. Fourth-century arguments did not make sense in first-century documents, and the history of thought is evolutionary and not as chaotic as commonly believed.

Agreeing to notoriously false concepts is much more comforting to people's herd instincts than forming new concepts and being in danger of isolation, oppression, or termination. Humans seek social communities that think alike, naturally engaging in groupthink. While The Great Leap-Fraud seems to offer a view from outside the box, it is merely embedded in an increasingly secular culture and built on what others have found over the past centuries. It is the inevitable result of the spark that inspired a religious revolution 2,300 years ago.

Volume I of The Great Leap-Fraud looks into the evolution of faith and examines how the ideas of the Hebrew prophet Jeremiah fit into the religious ideas in the surrounding cultures and which religion may have influenced the other. Historical and archaeological evidence provides the pointers that the prophet Jeremiah must be out of order and that his placement needs exploring. His writings reflect Hellenistic moral virtues of Aristotle that were carried to the Jews with the conquest of Canaan by Alexander the Great. Other ideas were adopted by the Jews from their former Persian host. The latter may have displaced them from their former home in Chaldea.

The economic messages in the background of the Torah push the timeframe for the creation of the original scripture into the late fourth or early third century BC, shortly after Alexander's death. Seemingly later biblical writings come across as being unaware of the details of the Torah, pointing at a concentrated effort of multiple teams who were working under time constraints for a common purpose. The Torah and the Hebrew Bible were likely written for the Library of Alexandria in order to establish the land claim to Israel and to defraud the Palestinians of their home. It is in the context of the efforts by the Alexandrian library to collect all books that Judaism first appears in the historic evidence.

It seems to be generally overlooked in the Torah that the text systematically works its way through eradicating one tribe after another, until the musical chair ends with only one tribe left: the Jews, intent to grab the land of Canaan. As the tribes were terminated, no evidence of their existence was needed. The motifs and methods of the Torah point to the establishment of everlasting leadership through a theocratic form of governmental organization by the Jewish Levite tribe, the descendants of Moses, his brother, Aaron, the Korahites, and a few other tribes. The absence of archaeological findings needs to be viewed in the context of the path of destruction evidenced in the narrative of the Torah. Rather than coming up with forged evidence, the Torah repeatedly states how the evidence got lost, burned, or eaten—it simply vanished as an integral element of a plot. Evidence that should have immediately led to the creation of shrines and temples was forgotten. Mount Sinai, which was never identified, and the missing tombs of Moses and Aaron are two of the most immediate examples.

The initial five books of the scripture were largely transformed from earlier historic documents and other religions, into which the Jewish story was inserted and fabricated. The Torah is probably the oldest evidence of plagiarism with the intent to provide a doctrinal framework that justifies all means for the end of Israel. This includes genocide and ethnic cleansing; mass murdering of women and children; destruction of entire cities; and, first and foremost, the rooting out of the Palestinians.

In the historic context, the Ten Commandments come across as a criminal code with odd priorities. The second commandment, which prohibits idolatry, has a specific purpose that is more important than any other (excepting the first, which restricts believers to one God). Listening to what modern Jews and Christians have to say about the meaning of the commandments and comparing their opinions with what the scripture says reveals that modern believers have lost the historic connection to these laws. As the literal "evidence of evidence," the second commandment delivers an explanation as to why there is no evidence. However, according to their own scripture, the Jews had fallen off their faith repeatedly. Hence, if their stories held a grain of truth, there would still be ample evidence of Jewish idols across the land of Canaan. That is not so.

The scripture provides clues that the Jews were originally star worshippers. It is likely that the Jews had incorporated star- and stone-worshipping rituals—most visibly the ceremonial walk around an object (the circumambulation) and the foundation stone of their temple. This stone, a rock, plays also an important role in Christianity when Jesus proclaims to build his church on "this rock," a saying that would only make sense if the Jewish temple had been razed.

Critical pieces of evidence are found in the scripture that are important building blocks for the emergence of Islam. As the Jewish religion fragmented, the Muslims ended up preserving the pre-existing Jewish rituals in their traditions, while the Rabbinic Jews lost them due to the demolition of the Holy Temple in Jerusalem in the first century. Because of the spread of Rabbinic Judaism through the Roman Empire, the "star worshippers" were not recognized as Jewish by writers accustomed to the Rabbinic culture.

The path of destruction of evidence makes it impossible to verify the Jewish biblical claims. All that remains of their ancient history is the scripture itself, a text that merits distrust in regard to the nonspiritual messages. Unfortunately, plagiarism and serial fraud do not make the spiritual messages trustworthy, either. While the spiritual component of the Judaic religions is not the subject of this work, the inventions include the Genesis; the Exodus; David or Solomon; the first temple; the prophets; and the divine inspiration of the Levites. These tales were constructed around pre-existing histories, leading to the greatest fraud ever committed upon humankind: Israel.

(Continues...)



Excerpted from THE GREAT LEAP-FRAUD by A. J. Deus Copyright © 2011 by A. J. Deus. Excerpted by permission of iUniverse, Inc.. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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Table of Contents

Contents

Flashback to Volume I....................1
The Abyss....................23
The Arian revenge....................118
A Last Truth....................232
The War of Good and Evil....................326
Doomsday....................443
The Hangover....................513
Reason Returns....................568
Now What?....................645
Acknowledgments....................739
Bibliography, Volume II....................743
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