Old 05-17-2018, 06:51 PM   #1
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Lightbulb The White God Quetzalcoatl.

Virtually all 16th‑Century writers wrote about a white god called Quetzalcoatl. This tradition is strong and repetitive. Every school child in Mexico studies Quetzalcoatl and knows the importance of his role.
...
"In all of America's past no figure is more exciting, more tantalizing, or more frustrating than that of the Fair God Quetzalcoatl" (Irwin 1963:33)

"Quetzalcoatl was a man of comely appearance and serious disposition. His countenance was white, and he wore a beard. His manner of dress consisted of a long, flowing robe." (Ixtlilxochitl: 45)

"The story of the life of the Mexican divinity, Quetzalcoatl closely resembles that of the Savior‑, so closely indeed, that we can come to no other conclusion than that Quetzalcoatl and Christ are the same being." (Taylor 201)

"Both Christ and Quetzalcoatl are described as being white or as wearing a white robe." (3 Nephi 11:8; Torquemada 47)

http://www.nephiproject.com/white_god_quetzalcoatl.htm
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Old 05-17-2018, 06:53 PM   #2
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Default Re: The White God Quetzalcoatl.

Who was Quetzalcoatl? If he truly was an ancient Aztec/Maya God, why did ancient civilizations of the Americas describe him having white skin, a wide forehead and graying red beard and big blue eyes?

Apparently, Quetzalcoatl had white skin, a wide forehead and graying red beard and big blue eyes. This doesn’t really resemble people inhabiting modern-day Mexico.

https://ancient-code.com/history-reveal ... alien-god/

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Old 05-17-2018, 06:59 PM   #3
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Default Re: The White God Quetzalcoatl.

Legends of Quetzalcoatl
and Ties to the Book of Mormon

Although Quetzalcoatl's origin is clouded in obscurity, the legends, the few pre-Columbian writings extant today, and the early post-Conquest writings contain an abundance of material on this ancient and revered god. These accounts are contradictory and vary widely both on the god's attributes and the details of how he was worshiped, undoubtedly due to a millennium of digressions from the original concept from the end of the Book of Mormon to the time of the Conquest. However, through all this maze, we find that the Mesoamericans consistently endow Quetzalcoatl with many Christlike attributes, some of which are listed below:
--Quetzalcoatl was the creator of life. [1]
--Quetzalcoatl taught virtue. [2]
--Quetzalcoatl was the greatest Lord of all. [3]
--Quetzalcoatl had a "long beard and the features of a white man." [4]
--The Mesoamericans believed Quetzalcoatl would return. [5]

https://www.jefflindsay.com/bme9.shtml
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Old 05-17-2018, 07:02 PM   #4
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Default Re: The White God Quetzalcoatl.



https://www.youtube.com/watch?reload=9&v=AErNOvc5284
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Old 05-17-2018, 07:12 PM   #5
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Default Re: The White God Quetzalcoatl.

From www.lds.org

Four Peruvian Versions of the White God Legend.

By Kirk Magleby

It is well-known that almost all Indian tribes in the Western Hemisphere preserve oral traditions about the ancient appearance of a white god who came down from heaven to instruct and organize his people. Some of the most interesting versions of this widespread tradition come from Peru, where this legendary deity is known variously as Kon Ticci Viracocha, Tunupa, Pachacamac, Tarapaca, or Arnauan, depending on the region of the country being considered. Four of the more highly acclaimed Peruvian historians, Pedro Cieza de Leon, Sarmiento de Gamboa, Betanzos, and Santacruz Pachacuti, have written especially interesting accounts of this white and bearded god, and when considered together, they give us a reasonably detailed description of the traditional hero’s physical appearance, personality, and activities among the ancestors of the Andean Indians.

Pedro Cieza de Leon arrived in Peru in 1548 as a simple soldier in a military group sent to quell an uprising that had turned into a civil war between the Spanish rulers of the country. He remained until 1550, during which time he visited almost every part of the newly conquered land, observing and recording descriptions of the terrain, the plants, the customs of the natives, and the major facets of their history. He had been keeping a journal of his observations ever since beginning his travels in Colombia in 1541, but now Cieza became fascinated with the idea of writing a history of Peru and its peoples. After completing his military duties, he would interview the amautas and orejones, the surviving wise men and noblemen of the Incas, as well as qualified Spaniards to learn all he could about the history and traditions of the conquered Inca empire.

“These things that I write here are true, and things of importance and benefit,” he wrote in the foreword of his first book, “because many times while the other soldiers slept, I wrote into the night until I wearied.” Cieza’s first work, La Cronica del Peru, was originally published in Seville in 1553, while the later El Senorio de los Incas remained unpublished until 1880. In chapter five of his Senorio, Cieza recorded the following legend about the appearance of a white god to the forebears of the Incas:

“Before the Incas ruled, or were even heard of in these kingdoms, these Indians speak of another thing much greater than all others which they tell, because they affirm that they went for a long time without seeing the sun, and, that, suffering tremendously with this deficiency, they raised great prayers and supplications to those they revered as gods, asking them to restore the light they lacked; and in this manner, there arose from the island of Titicaca, which is in the great lake of Collao, the sun shining brilliantly, which made them all very happy. And afterwards, they say that from the land of the noon sun, there came and appeared to them a white man of large build whose aspect and person showed great authority and veneration, and this man had such supreme power that he levelled the mountains and raised up the plains into large hills, making water flow from boulders; and since they recognized his supreme power, they called him the creator of all things, their originator, father of the sun, because even this notwithstanding, they say that he did many greater things, because he gave life to men and animals, and from his hand, they received notable benefit. According to the Indians who told it to me, who heard it from their fathers, who also heard it in the songs they preserve from antiquity; this man went towards the north, working many miracles in his journey through the mountains, and they never saw him again. In many places they say that he gave commandments to the men about how to live, and that he spoke with love and much humility, admonishing them to be good and not cause harm or injury to one another, but instead, to love each other and have charity. Generally they call him Ticiviracocha, even though in the province of Collao, they call him Tuapaca, and in other places he is known as Arnauan. Many temples were built to him in different places, where they erected stone statues in his likeness before which they offered sacrifices. The large stone figures in the city of Tiahuanacu are said to date from that era, and even though by tradition inherited from the past, they recount this that I tell of Ticiviracocha, they say nothing else about him, nor that he ever returned to any part of this kingdom.”

Pedro Sarmiento de Gamboa was a celebrated navigator and captain in the Spanish army. While stationed in Cuzco, Peru, he was ordered by the Viceroy, Francisco de Toledo, to compile a history of the Incas. Summoning some of the oldest wise men still living in the ancient Inca capital, Sarmiento interviewed them individually, then compared their testimonies to draw his conclusions and make his compilation. The manuscript he prepared was called Historia de Los Incas, La Segunda Parte de La Historia Llamada Indica, the second of what was originally projected to be three separate books. The manuscript remained unpublished in the custody of the Spanish crown for many years, finally finding its way by sale to the library at the University of Göttingen, [Germany], where it was discovered and published in 1906. Sarmiento’s version of the white god legend is as follows:

“All the Indians agree that they were created by this Viracocha, who they believe was a man of medium height, white and clothed in a white robe gathered around his body, and that he carried a staff and a book in his hands. After this, they tell a strange story; that is, that after this Viracocha created all the people, he came walking to a place where a large group had congregated … Viracocha continued his journey, doing the works of piety and instructing the people he had created … and wishing to leave the land of Peru, he gave a speech to those he had created, advising them of things which were to happen in the future. He warned them that people would come saying that they were the Viracocha, their creator, and that the people should not believe the impostors, but that in the coming ages he would send his messengers to teach and support them. And having said this, he and his two companions went into the ocean and walked away over the waters, without sinking, as if they had been walking on land.”

Juan de Betanzos was among the first conquistadores who invaded Peru with Francisco Pizarro. Immediately upon entering the country, he began studying Quechua, the language of the Incas, until he became proficient enough to be named official interpreter for the royal court. He was skilled enough in the native language that his first publications were Spanish-Quechua dictionaries. Betanzos married one of the former Inca princesses and lived in Cuzco, compiling data and observations first hand until 1551, when his major treatise on the traditions and history of the Andean Indians, Suma y Narracion de Los Incas, appeared. He took special care to preserve the “order of speaking of the natives” in his writings. This is Betanzo’s description of the god Viracocha:

“Asking the Indians what idea or figure they had of this Viracocha when the ancients saw him according to their traditions they had received, they told me that he was a man of tall stature, and that he had white clothing that came to his feet, and that this robe he had drawn at the waist, and that he had short hair, and that he had a crown on his head like a priest would wear, and that he walked with his head bare, and that he had a certain thing in his hands that looked to them like the small religious books the priests carry around with them today. … I asked them the name of this person in whose honor the stone monument was erected and they told me that he was called Con Tici Viracocha Pachayachachic, which in their tongue, means, ‘god, creator of the earth.’”

Very little is now known about the author of the next legend, except that he was an Indian from the southern sector of the Inca empire who prided himself on having been “Christianized.” He wrote under the unwieldy name of Don Joan de Santacruz Pachacuti Yamqui, and his manuscript, a curious mixture of Spanish and Quechua words, remained unpublished until 1880. Santacruz Pachacuti’s version of the white god tradition, though, is most interesting:

“Some years after the devils had been cast out of this land, there came to these provinces and kingdoms of Tabantinsuyo a bearded man of medium build with long hair, wearing a rather long tunic, and they say that he was more than a youth. He had white hairs, was slender, walked with a staff, and he taught the people with great love, calling them all his sons and daughters. But, he was not always listened to nor obeyed by all the people, and when he journeyed through the provinces he performed many miracles visibly: he healed the sick by touching them with his hands, and he didn’t bring belongings, nor did he have herds of animals. This man, they say, spoke all of the languages of the provinces better than the natives, and they called him Tonapa or Tarapaca Viracochanpa Chayachicachan or Pacchacan and Bicchhaycamayoc Cunacaycamayoc … He chastised the people with great love by the apotampo, [inn or lodging house], and they listened to him with rapt attention, receiving the stick from his hand, such that in a stick they received what he preached to them, indicating and emphasizing each chapter of the discourse. This man called Thonapa, they say, journeyed through all the provinces of the Collasuyos, preaching tirelessly. This Thonapa they say cursed a certain city to be drowned, and today it is called Yamqui Capacocha, the lake, which all the Indians say was anciently a principal city, and now it is a lake. Another thing they say is that on top of a high hill called Cachapucara there was an idol in the form of a woman, and they say that Tunapa hated this idol, and afterwards he caused fire to come down and burn the hill and the idol, destroying and melting the hill as if it had been wax, and even today there are remnants of that awesome miracle, never before heard of in the world. They say that Tunapa continued his course by the river Chacamarca until he came to the sea, and from there he crossed the strait to the other sea. This has been verified by extremely ancient Incas.”

Synthesizing elements from all four Peruvian versions of the white god tradition into one composite description, an interesting portrait of the god Viracocha emerges. He was a creator god who came to visit the men he had created, to instruct and organize them. With white skin and a medium to large build, he wore a white tunic girded at the waist that hung down to his feet. Past his youth, he was slender and had white hair. When he walked, he carried a staff and a book in his hands, and sometimes he was seen with a crown on his head. He demonstrated supreme authority, yet spoke with love and humility, calling everyone his sons and daughters.

Appearing long before the time of the Inca empire, the coming of this Viracocha constituted the single most important tradition of the Andean Indians. For many days prior to his coming, the sun was darkened and the people suffered tremendous privations from lack of sunlight. Only after intense praying and supplication was the light restored, after which Viracocha appeared. Everywhere he went in the mountains of Peru, he performed miracles. He lowered the hills and raised up the level places to become mountains. He drew water from rocks, gave life to animals and men, and walked on water. He healed the sick with only a touch of his hand, and spoke all the diverse languages of the region with equal fluency. Viracocha cursed one city so it was covered by a lake and all the inhabitants drowned. A hill he cursed, and it was consumed by fire from heaven. He gave commandments to men that they love their neighbor and have charity, and he chastised the people for their wrongdoings. He gave them a copy of his discourse, written on a stick, then reviewed it with them for emphasis. Speaking to a large congregation, he told them of events to come, warning them that some would come in his name, falsely claiming to be the Viracocha. Then he promised to send them true messengers and servants in future ages to teach and support them. Having no earthly possessions, Viracocha went off into the ocean after concluding his visit, and the people never heard from him again.

It is not difficult to understand why some people claim a strong correlation between the numerous versions of the white god legend found among the indigenous peoples of America and the account of the visit of the resurrected Christ to America as recorded in the Book of Mormon. Many of the details of these Peruvian versions of the legend seem to substantiate that claim. In fact, it seems to me that the Peruvian Indians who recounted it to the first Spanish historians seemed to remember the story rather well.

https://www.lds.org/liahona/1984/01/...egend?lang=eng
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Old 05-17-2018, 07:24 PM   #6
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Default Re: The White God Quetzalcoatl.

Quote: Originally Posted by SARIAH View Post


"The story of the life of the Mexican divinity, Quetzalcoatl closely resembles that of the Savior‑, so closely indeed, that we can come to no other conclusion than that Quetzalcoatl and Christ are the same being." (Taylor 201)

"Both Christ and Quetzalcoatl are described as being white or as wearing a white robe." (3 Nephi 11:8; Torquemada 47)

http://www.nephiproject.com/white_god_quetzalcoatl.htm

Being a Creator and not believing there is some old dude up in the air dressed like Santa on a Spa holiday might not sit well with others but the man up stairs was just another way of controlling people and gaining finances from creating stories like these.

I still find it very hard to work out why some people still believe these tales of gods, saints, jesus our any gods or Demi-gods.

I believe in ghosts as i have many experiences with such things and no drink and defo no drugs involved but never believed in heaven and hell
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Old 05-18-2018, 04:14 AM   #7
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Default Re: The White God Quetzalcoatl.

John 9:5: “…I am the light of the world…”

Mosiah 16:9: “He is the life and light of the world…”
Alma 38:9: …Behold, he is the life and the light of the world…”
3 Nephi 9:18: “I am the light and life of the world…”
3 Nephi 11:11: “…I am the light and the life of the world…”
3 Nephi 18:16: “…Behold I am the light…”
D&C 10:70: “And now, remember the words of him who is the light and life of the world, your Redeemer, your Lord and your God…”

John 10:16: “And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.”

The people in the Book of Mormon were those other sheep – Christ said so himself. And then he said he had yet other sheep to visit:

3 Nephi 16:1: “And verily, verily, I say unto you that I have other sheep, which are not of this land, neither of the land of Jerusalem, neither in any parts of that land round about whither I have been to minister.”
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Old 05-18-2018, 04:24 AM   #8
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Default Re: The White God Quetzalcoatl.

https://ldsmag.com/did-jesus-visit-r...-resurrection/

" In May, 1992 this rather large Russian Orthodox priest gave me a gift of a phonograph record commemorating the 1,000th year of baptism in Russia.
I couldn’t take my eyes off of the cover of the phonograph record he had given me as a token of his respect to me for my lecture on free agency and enterprise. The Berlin Wall had fallen, Gorbachev had instituted a radical restructuring (perestroika) and openness (glasnost). As part of this awakening in the USSR I had been invited by the recently retired Deputy Minister of Higher Education to speak to some of the leading new businessmen and women in Moscow, Russia.

To hold that phonograph record and see the painting on the front left me speechless. “Who painted this,” I asked him.

“A great painter for our church about 1900; Mikhail Nestorov who painted so much canvases of faith,” he smiled so broadly as our translator proclaimed the history. “His Holy Rus is a favorite of all of us and it hangs today in the Russian Gallery in Leningrad.”

“What does it depict?”

“Our Savior visiting ancient Russia or Rus.” The translator didn’t wait for the priest to provide the history. “We all know this story.”

“Tell me, Igor,” I asked quietly, “and please ask him where this story came from.”

Igor wanted to tell me, but obliged and asked the priest. They let me know Nesterov based his painting upon an ancient Russian folk tale about how Jesus came to visit the Russian people after his resurrection.

“Who are the haloed visitors behind him?”

The priest smiled and through Igor said, “Nestorov was no fool. He placed the three leaders of the Church of his day in the painting standing in for Peter, James and John.”

By now I had let the import of the painting settle in and looked up and shook my head in assent. Then we embraced and said we hoped to meet again. “You teach me much and I wish to show gratitude.”

Later in 1992 I was invited to have lunch with a person they called the Metropole Peterim, the highest authority of the Russian Orthodox Church in Moscow, and chairman of the ruling council of the entire church. This gentleman is similar to president of the quorum of 12 apostles in the LDS church. (I’m told by some that I didn’t get the right title, but, it’s what I heard and it matters little if I wrote it right because whatever came out of my mouth when I tried to say “Metropole Peterim” pleased him.)

After the lunch and tour of his headquarters, I asked him if he knew of a painting where Christ seemed to be appearing to the ancient Slavic people. He said that he did, that it had been used for a special phonograph record cover and that the original was in their private archives. I asked him where the artist got the idea of such a scene.

He replied solemnly that it was “inspired by an ancient folk tale that said after Christ’s death he visited the Slavic people, ancestors of the Russians, to bring his gospel. The people who listened to Christ were the humble and lowly in the farms and countryside. They took upon themselves his name which when written phonetically in our characters rather than Cyrillic is Kristiany. The word for peasant in Russian is Kristiany. Those who believed in Him took upon themselves His name.”

I asked the Metropole if he believed that Christ actually came to the lands of present day Russia and Ukraine. He nodded, stroking his beard.

“It could very well have been. But perhaps the more likely truth is that the apostle Andrew came through what is today’s Russia on his final mission. But, it could have been exactly as the painting shows.”

I then asked him, “Who would the three apostles have been?”

“In all likelihood, Peter, James and John, though one may have been Andrew.”

“Then you have no trouble,” I pushed, “with the concept that Christ may have visited other people on the earth after his resurrection?”

He smiled and looked up at me, his eyes dancing with a twinkle. “You like Book of Mormon? No. No trouble as you say. It probably happened.”

I’ve spoken to other orthodox priests who recount the same story. Since then I have been in contact with the gentleman who is the Metropole’s assistant and secretary and have received permission to reproduce the painting. He said they are happy to give permission since the painting has little value to them since the artist is now in disfavor with the Russian Orthodox Church. They say he had strange ideas. But, they liked him enough to feature this painting on the cover of their phonograph record celebrating 1,000 years of baptism in Russia.

It all makes one think of Christ’s words as told in John 10 — “Other sheep I have which are not of this fold. Them also I must bring. And there shall be one fold and one shepherd.”
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