VI. VARVARIM

· Βαρβαρίμ ·

Essential Clarification On the Nature of These Terms

The term Varvarim, it designates a spiritual pathology enacted as material violence: the conduct of warfare in the Name of God, and the civilizational destruction that results from it. Varvarim has been practised by every tradition that has ever waged war under divine authority: Christian, Islamic, Hebrew, and secular-ideological alike. The Crusader and the Jihadist are performing the same Varvarim under different flags. The colonial missionary and the Marxist revolutionary who took “Marxism as their divine mandate” but in Atheistical terms, are performing the same Varvarim under different justifications. The pathology is universal. Its perpetrators are found among every people.

On the Definition of Varvarim

In Zevism, Varvarim denotes the conduct of wars and organized violence performed in the Name of God, or justified by claimed divine authority, resulting in the defilement of God's Name in the consciousness of humanity, the destruction of civilization, the suppression of spiritual advancement, and the perpetuation of cycles of suffering that serve only the interests of those who command the violence but do not partake in it.

If the Yehubor is the hollow vessel, the Birburim are the lies it speaks, the Atibilibil is the confusion those lies produce, and the Sahiburah is the shaming of the Divine Body through crime committed in God's Name, then Varvarim is the ultimate material enactment: the transformation of all the preceding pathologies into organized, sustained, civilizational violence.

Varvarim is the sword of the Yehubor, the weapon forged from Birburim and tempered in Atibilibil, wielded in the Name that the Sahiburah has already defiled.

The term derives from the Greek βάρβαρος (barbaros) in its deepest sense: not merely the foreigner who speaks unintelligibly, but the one whose actions reduce the world to barbarism. The Birburim are the barbarous utterances; the Varvarim are the barbarous acts that follow from them. The Semitic plural suffix -im marks the collective: not a single act of violence, but the systematic, repeated, institutionalized programme of wars conducted under divine pretence. Combined, the term yields: “The Barbarous Wars” the organized destruction of civilization performed in the name of the sacred.

On the Wars in the Name of God

The first and most defining characteristic of the Varvarim is the attribution of warfare to divine command. The Yehubor does not merely wage war; he declares that God ordered the war. He does not merely conquer; he announces that God gave him the land. He does not merely slaughter; he proclaims that God demanded the slaughter.

The historical record of Varvarim conducted under the explicit claim of divine authority spans two millennia and encompasses every Abrahamic tradition. The First Crusade of 1095 was launched with the words “Deus vult” God wills it spoken by Pope Urban II, and resulted in the massacre of Jerusalem's inhabitants, Muslim, Jewish, and Eastern Christian alike. The Fourth Crusade of 1204, ostensibly directed toward the Holy Land, instead sacked Constantinople, an advanced city in the world, destroying libraries, churches, and relics accumulated over nine centuries. The Albigensian Crusade of 1209 was directed not against infidels but against fellow Christians, the Cathars of southern France, resulting in the annihilation of an entire civilization.

In every case, the words “In the Name of God” preceded the violence.

The Islamic conquests, from the Rashidun Caliphate onward, repeated the identical pattern: the destruction of Zoroastrian Persia, the erasure of Buddhist civilizations in Central Asia, the forced conversion of Hindu populations in the Indian subcontinent, the destruction of indigenous African religions all performed under the banner of divine command. The Reconquista and the subsequent Spanish Inquisition enacted the same Varvarim upon Jews, Muslims, and indigenous peoples of the Americas. The European Wars of Religion the Thirty Years' War alone killed between a quarter and a third of the population of Central Europe were Varvarim conducted by both Catholic and Protestant factions, each claiming exclusive divine authority.

The cumulative effect of two thousand years of Varvarim is the Sahiburah were large: the Name of God has been dragged through so much blood that billions of human beings now associate the very concept of the Divine with violence, hypocrisy, and death. The Varvarim have accomplished what no philosophical argument ever could: they have made God repulsive in the eyes of mankind. This is not an unintended consequence. It is the structural result of the pathology: the Yehubor requires the defilement of the Divine Name because a humanity that loves God freely is a humanity that cannot be controlled.

On the Manufacture of Misery

The Varvarim are not merely destructive; they are generative - they generate the conditions that sustain the power of those who wage them. Senseless violence directed against populations produces misery. Misery produces desperation. Desperation produces the need for salvation. And the need for salvation produces dependence upon the very priesthood that caused the misery. Jesus, Mohammed, the Messiah – always someone has to save them; the Varvarim therefore enhances all the core misery structures upon which the hoaxes of Yehubor are based upon.

This is the self-sustaining engine of the Varvarim: the Yehuboric priest blesses the swords, the swords create suffering, the sufferers turn to the Yehuboric priest for comfort, and the Yehuboric priest demands obedience in exchange for the promise of relief in the next life. The religion of the Yehubor is a religion of misery: it requires suffering in order to function. Without suffering, its promise of salvation is meaningless. Without fear of damnation, its threats are empty. The Varvarim ensure that the supply of suffering never diminishes.

This is why the Varvarim are directed not only against external enemies but against the populations that the Yehubor claims to protect. The medieval European peasant lived under the constant threat of violence from fellow Christians as much as from external invaders. His short, miserable life was the ideal substrate for a religion that promised happiness only after death. His ignorance was the ideal substrate for a Yehuboric priesthood that claimed sole authority to interpret the will of God. The Varvarim created both conditions simultaneously.

On the Destruction of Knowledge Through War

War does not merely kill bodies. War kills knowledge. When cities burn, libraries burn with them. When populations are displaced, traditions are severed. When generations are consumed by the need to fight for survival, the pursuit of wisdom, science, philosophy, and spiritual advancement ceases. This is not an incidental consequence of Varvarim; it is one of its primary objectives.

The so-called Dark Ages of Western Europe the period from approximately the fifth to the tenth century were not caused by an absence of human capacity. They were caused by the systematic destruction of the educational, philosophical, and scientific infrastructure of the Graeco-Roman world, accomplished through centuries of Varvarim. The closing of the philosophical schools, the destruction of pagan temples and their libraries, the persecution of those who preserved classical knowledge, the redirection of all intellectual energy toward theological disputes conducted under threat of execution these were Varvarim directed against the mind of civilization.

The result was precisely what the Yehubor required: a population so thoroughly stripped of knowledge, so deeply immersed in ignorance, so completely dependent upon the priesthood for any understanding of the world, that it could be directed to any purpose, including further Varvarim. The Crusades were launched from a continent that had been deliberately barbarised by its own religious authorities over five hundred years. The soldiers who marched to Jerusalem could not read the Gospels they claimed to defend. They did not need to: reading was the privilege of the priesthood that sent them to die.

On the Imprisonment in Base Consciousness

The Varvarim produce a constant state of existential uncertainty. A population under perpetual threat of war cannot focus upon the development of consciousness, the pursuit of knowledge, the cultivation of the spirit, or the advancement of civilization. It is locked at the level of survival: the base chakra, the Muladhara, the consciousness of mere physical existence fighting for life, fighting for food, fighting for shelter.

This is the intended effect. Spiritual advancement requires peace, time, stability, and access to knowledge. The Varvarim destroy all four. A human being who spends his entire short life fleeing from one war to the next has no time to meditate. A woman who loses her children to religious violence has no space to contemplate the Divine. A people whose libraries have been burned have no access to the accumulated wisdom of their ancestors.

The Yehubor profits from this condition because a population trapped in base consciousness cannot perceive the manipulation under which it lives. It cannot question. It cannot examine the scriptures critically. It cannot compare traditions. It cannot recognize that the God invoked by its oppressors bears no resemblance to the actual Divine. It can only obey, suffer, and die and in dying, confirm the evil priesthood's claim that this world is merely a vale of tears to be endured before the promised paradise, or the “second coming”.

On the Shortening of Life and the Prevention of Spiritual Progress

Spiritual advancement requires time. The Egyptian priests understood that the cultivation of the Ka, the refinement of the Ba, and the attainment of the Akh were processes that required decades of sustained practice. The Greek philosophical schools understood that the ascent toward Theosis was a lifetime's work. The Hindu tradition measures spiritual advancement in lifetimes. In every authentic spiritual tradition, time is the essential resource: without sufficient years of embodied practice, the soul cannot complete its work.

The Varvarim systematically shorten the lifespans of the populations subjected to them. During the religious warfare of the medieval period, the average lifespan in Europe collapsed. The Thirty Years' War reduced the population of the German states by a third. The Crusading period consumed generation after generation of young men. The Black Death, which devastated Europe in the fourteenth century, was spread along trade routes destabilized by centuries of Varvarim. A population that dies at thirty cannot accomplish what requires seventy years. A people that loses a third of its members in every generation cannot accumulate the spiritual wisdom that requires unbroken transmission across centuries.

This is why the period of the most intense Varvarim in European history corresponds precisely to the period of the least spiritual advancement. As Varvarim was at the peak, the lowest levels of intelligence, culture and spirituality were also present. The centuries between the fall of Rome and the Renaissance were not dark because humanity lacked intelligence. They were dark because the Varvarim had destroyed the conditions necessary for the intelligence to develop. Every year spent fighting a holy war was a year not spent in meditation, study, or contemplation. Every generation consumed by religious violence was a generation that did not transmit its accumulated spiritual knowledge to the next.

On Those Who Wage the Wars But Do Not Fight Them

The most structurally revealing characteristic of the Varvarim is this: those who command the wars do not fight them. The Pope who declared the Crusade did not march to Jerusalem. The Caliph who ordered the conquest of Persia did not ride at the head of the army. The theologians who debated whether the Cathars deserved extermination did not swing the swords at Béziers.

In every instance of Varvarim throughout history, the pattern is identical: the priesthood declares the war, the population fights the war, and the priesthood profits from the war. The priest remains safe within his walls while the faithful die in the field. The imam issues the fatwa while the young men detonate themselves. The rabbi pronounces the cherem while others enforce it. The ideologue writes the manifesto while others carry the rifles.

This is not hypocrisy in the ordinary sense. Ordinary hypocrisy is a moral failing of the individual. The separation of command from combat in the Varvarim is a structural feature of the pathology itself. The Yehubor cannot fight because fighting would expose him to the consequences of his own lies. If the Pope had marched to Jerusalem and witnessed the massacre of its inhabitants, he would have seen with his own eyes what “Deus vult” actually produces. The separation is necessary because proximity to the reality of Varvarim would destroy the Birburim that justify them.

On the Distinction Between True Wars and Varvarim

Zevism does not deny that wars will occur. Wars are part of human existence. Territorial disputes, defensive conflicts, struggles for resources, and the contest of powers are realities that have accompanied humanity since its origin and will continue to do so. The Gods themselves waged war Zeus against the Titans, Horus against Seth, Athena upon the field of Troy. War, in its nature, is not a pathology. It is a dimension of existence.

Varvarim is something categorically different from war. War becomes Varvarim at the precise moment when a belligerent declares: “God commanded this.” That declaration transforms a territorial dispute into a cosmic crusade. It transforms a finite conflict into an infinite one. It transforms an enemy who can be defeated and reconciled into an infidel who must be annihilated. And it creates cycles that can never end, because the justification is not political (and therefore negotiable) but theological (and therefore absolute).

A territorial war has natural limits. The aggressor conquers the territory, and the war ends. A defensive war has natural limits. The defender repels the invasion, and the war ends. But a war conducted in the Name of God has no natural limit, because its stated objective the total victory of God's will over all who oppose it can never be achieved in the material world. There will always be another infidel, another heretic, another land to conquer for God. The Varvarim are therefore structurally endless: they create permanent states of war that disintegrate civilization over centuries.

On Alexander and the Antithesis of Varvarim

The campaigns of Alexander the Great provide the clearest historical illustration of what war looks like in the absence of Varvarim. Alexander conquered an empire stretching from Greece to India in thirteen years. He fought battles of extraordinary violence. He destroyed cities that resisted him. By any measure, he was a conqueror, and his wars were real wars with real casualties.

But Alexander did not perform Varvarim. He did not declare that Zeus had commanded the destruction of Persepolis. He did not announce that the Persian Gods were demons. He did not demand the conversion of conquered peoples to Greek religion. He did not burn the scriptures of the Egyptians, the Persians, or the Indians. On the contrary: upon entering Egypt, he honoured the Gods of Egypt, was proclaimed Pharaoh, and made pilgrimage to the Oracle of Ammon at Siwa. Upon conquering Persia, he adopted Persian administrative practices, married Persian women, and incorporated Persian nobility into his court. Upon reaching India, he engaged with the Brahmin philosophers and treated their traditions with respect.

The result: Alexander's conquests, though violent, produced cultural exchange on a civilizational scale. The Hellenistic world that emerged from his campaigns was a world of unprecedented cultural synthesis: Greek philosophy met Egyptian religion, Persian administration met Greek art, Indian mathematics met Alexandrian science. The Library of Alexandria, the greatest repository of human knowledge in the ancient world, was a direct product of this synthesis. The spiritual traditions that emerged from the Hellenistic period Neoplatonism, Hermeticism, the mystery religions, the philosophical schools of Alexandria were the fruit of a conquest that respected the Gods of the conquered.

The Crusades, by contrast, produced nothing. The sack of Constantinople in 1204 destroyed more knowledge than Alexander's entire campaign. The Crusading kingdoms in the Levant lasted less than two centuries and left no cultural legacy beyond castles and mass graves. The Crusades did not produce a Library of Alexandria; they helped to destroy the one that already existed. They did not produce a Hellenistic synthesis; they produced the mutual hatred of civilizations that persists to this day.

The difference is not one of degree but of kind. Alexander fought wars. The Crusaders performed Varvarim. Alexander conquered territories. The Crusaders attempted to conquer souls. Alexander respected the Gods of the peoples he defeated. The Crusaders anathematized them. Alexander's wars ended when the territory was secured; the Crusades generated cycles of violence that have not ended in nine hundred years.

On the False Political Narratives of the Varvarim

The Varvarim require justification, and the justification is never truthful. When a nation desires the territory of another, or the resources of another, or the subjugation of another, the honest statement would be: “We want what they have.” But the Yehubor cannot speak honestly, for honesty would expose the crime as what it is. Instead, he constructs a false political narrative in which the war becomes a sacred duty.

“God promised us this land.” This is the foundational false narrative of the Varvarim. It appears in the conquest narratives of the Hebrew Bible, where the God of Israel allegedly commands the total destruction of the Canaanite peoples and the seizure of their territory. It reappears in the Islamic concept of Dar al-Harb, the “House of War” the entire non-Islamic world, which exists in a permanent state of legitimate target until it submits. It reappears in the Christian doctrine of Manifest Destiny, in which the European colonization of the Americas was presented as a divine mandate. It reappears in the modern era wherever the phrase “Covenant with God” is invoked to justify territorial expansion, settlement, or the displacement of indigenous populations.

In every case, the structure is identical: a political objective is clothed in theological language so that opposition to the objective becomes opposition to God. The one who questions the war is not merely a political dissident; he is a heretic, a blasphemer, an enemy of the Divine Will. This is why the false political narrative is essential to the Varvarim: it transforms political resistance into spiritual crime, making the population complicit in the war through fear of divine punishment rather than through genuine conviction.

The truthful cases of warfare the defence of one's homeland, the protection of one's people, the contest of territories between powers do not require divine justification. A nation that defends itself against invasion does not need God to tell it to fight. A people that protects its children does not need a scripture to authorize resistance. The invocation of God is necessary only when the cause cannot stand on its own merits when the war would be revealed as naked aggression if stripped of its theological costume.

On the Conduct of Those Who Truly Act from God

If there exists a true divine will concerning human conduct in war, it can be identified by a single criterion: those who truly act from God do not desecrate the sacred.

A conqueror acting from genuine divine inspiration does not burn temples. He does not destroy statues of the Gods. He does not erase the religious inscriptions of conquered peoples. He does not force the conversion of populations at swordpoint. He does not rename the Gods of other peoples as demons. He does not burn libraries. He does not demolish historical religious monuments that have stood for centuries or millennia.

This is the infallible test of Varvarim versus genuine war: the one who acts from God recognizes the Divine in all its forms and does not seek to destroy it. The one who performs Varvarim cannot tolerate the existence of any form of the Divine other than his own, because the existence of alternative paths to God undermines his claim to exclusive authority. Alexander honoured the Gods of Egypt, Persia, and India because he recognized the Divine as universal. The Crusaders destroyed the mosques of Jerusalem and the Jihadists destroyed the churches of Constantinople because they could not tolerate the existence of a God who was not their own. The worst part of this, is that these religions were all created by Yehubor; therefore, what each destroys, never replaced it with anything “better” either spiritually.

The desecration of temples and historical religious monuments is therefore the signature of the Varvarim. Wherever temples have been demolished, wherever sacred groves have been felled, wherever ancient statues have been smashed, wherever religious inscriptions have been chiselled away and replaced with the declarations of the conqueror's faith there the Varvarim have passed. The Parthenon converted into a church and then into a mosque. The Temple of Isis at Philae defaced with crosses. The Buddhas of Bamiyan dynamited by the Taliban. The temples of Palmyra demolished by the Islamic State. The sacred sites of indigenous peoples paved over by colonial missionaries. Each act is the same Varvarim under a different flag.

On the Annihilation of the Ancient Religions Through Varvarim

The most catastrophic consequence of two millennia of Varvarim is this: the systematic destruction of virtually every ancient religious tradition on earth. The spiritual heritage of humanity accumulated over tens of thousands of years of practice, contemplation, and communion with the Divine was almost entirely annihilated within the span of approximately fifteen hundred years, from the fourth century to the nineteenth century of the common era.

The ancient Egyptian religion, which had sustained one of the greatest civilizations in human history for over three thousand years, was destroyed by a combination of imperial decree (the Theodosian edicts of 380–392 CE) and sustained violence against its temples, priesthood, and practitioners. The last functioning Egyptian temple, the Temple of Isis at Philae, was closed by order of Justinian in 537 CE. A tradition of three millennia was extinguished by force.

The Graeco-Roman religious tradition, which had produced the philosophical foundations upon which all subsequent Western civilization was built, was systematically dismantled through a combination of legal prohibition, temple destruction, confiscation of temple properties, and the execution or exile of those who maintained the old rites. The Olympic Games were abolished in 393 CE. The Eleusinian Mysteries, which had initiated seekers for two thousand years, were suppressed shortly thereafter. The Academy of Athens was closed in 529 CE.

The Zoroastrian tradition of Persia, one of the oldest monotheistic traditions in the world and the probable source of many concepts later adopted by Judaism, Christianity, and Islam, was reduced from a civilization-defining religion to a persecuted minority by centuries of Islamic Varvarim. The fire temples were destroyed or converted to mosques. The priesthood was dispersed. The sacred texts were burned. Today, fewer than two hundred thousand Zoroastrians remain in the world.

The Buddhist civilizations of Central Asia Gandhara, Bactria, the Silk Road kingdoms were annihilated by successive waves of Islamic conquest. The great monasteries of Nalanda and Vikramashila in India, which had served as centres of learning for over a thousand years, were destroyed in the twelfth and thirteenth centuries. The monks were slaughtered. The libraries were burned. The destruction was so complete that Buddhism effectively ceased to exist in the land of its birth.

The indigenous religions of the Americas, Africa, Oceania, and northern Europe were destroyed by colonial Varvarim conducted under the banner of Christian missionization. The sacred traditions of the Aztecs, the Maya, the Inca, the Aboriginal Australians, the Polynesian peoples, the West African kingdoms, the Norse, the Celts, the Slavs, the Balts all were subjected to the same programme of destruction: temples burned, priesthoods killed, sacred objects confiscated or destroyed, children separated from their families and placed in missionary schools where their languages, traditions, and spiritual practices were beaten out of them.

The cumulative result: humanity in the twenty-first century is spiritually impoverished to a degree that would have been unimaginable to any ancient civilization. The vast majority of the human race has been severed from its ancestral spiritual traditions. The accumulated wisdom of millennia has been lost. The techniques of meditation, theurgy, ritual communion with the Divine, and spiritual advancement that were developed over thousands of years have been forgotten or survive only in fragments. Humanity has been rendered spiritually inept not by natural evolution, not by philosophical progress, but by fifteen hundred years of sustained, deliberate, organized Varvarim.

On the Historical Instances of Varvarim

The historical record of Varvarim is so extensive that only a selection of the most illustrative cases can be cited here. Each instance demonstrates the same pattern: the invocation of divine authority to justify organized violence, resulting in the destruction of civilization and the defilement of the Divine Name.

The Ridda Wars (632–633 CE). Immediately following the death of Muhammad, the first Caliph Abu Bakr waged war against Arabian tribes that had accepted Islam during Muhammad's lifetime but refused to continue paying the zakat to the central authority after his death. These tribes were not pagans; they were Muslims who disputed the political succession. They were nevertheless declared apostates and subjected to military campaigns of annihilation. The Ridda Wars established the foundational principle of Islamic Varvarim: that political dissent within the community of believers is apostasy, and apostasy is punishable by death. This principle generated thirteen centuries of subsequent Varvarim.

The Islamic Conquest of Persia (633–654 CE). The Sassanid Empire, heir to over a thousand years of Zoroastrian civilization, was conquered in two decades of sustained warfare. The fire temples were systematically destroyed. The Zoroastrian priesthood was killed, exiled, or forcibly converted. The libraries of Ctesiphon were reportedly burned. The jizya tax was imposed upon those who refused conversion, creating an economic incentive to abandon the ancestral faith. Within three centuries, Zoroastrianism was reduced from the state religion of a world empire to a persecuted remnant.

The Iconoclasm Controversies (726–843 CE). Within Christianity itself, the Byzantine Iconoclasm demonstrated that Varvarim can be directed inward as well as outward. The imperial decree to destroy religious images resulted in the systematic destruction of centuries of sacred art: mosaics scraped from walls, icons burned, monasteries attacked, monks who refused to comply tortured and killed. The Varvarim were conducted by Christians against Christians, each side claiming that God was on their side.

The Northern Crusades (1147–1410). The Teutonic Knights waged centuries of warfare against the pagan peoples of the Baltic: the Prussians, the Lithuanians, the Livonians, the Estonians. These peoples, who had maintained their ancestral religions for millennia, were subjected to forced conversion at swordpoint, mass deportation, and systematic cultural annihilation. The sacred groves were felled. The tribal priesthoods were exterminated. The Prussian language and the Old Prussian religion were completely destroyed so thoroughly that almost nothing survives of either.

The Spanish Destruction of the Americas (1492–1600). The conquest of the Aztec and Inca empires was accompanied by the most systematic programme of cultural and religious destruction in the history of the Western hemisphere. Bishop Diego de Landa's burning of the Maya codices in 1562 destroyed virtually the entire written heritage of the Maya civilization in a single afternoon. The quipu records of the Inca were systematically destroyed. The temples of Tenochtitlan were demolished and a cathedral was built upon their foundations. The indigenous priesthoods were killed. The practice of the native religions was criminalized.

The Mughal Campaigns in India (1526–1707). The Mughal emperor Aurangzeb's campaigns of temple destruction across northern India resulted in the demolition of thousands of Hindu, Buddhist, and Jain temples, including major pilgrimage sites such as the Kashi Vishwanath Temple in Varanasi and the Kesava Deo Temple in Mathura. The temples were replaced with mosques. The priesthoods were persecuted. The jizya was reimposed. The explicit theological justification: that the worship of any deity other than Allah was an abomination deserving of destruction.

On the Many Forms of the Varvarim

Varvarim is not limited to warfare conducted with swords and armies. It assumes every form that organized violence can take when directed at the destruction of spiritual heritage, knowledge, and the conditions necessary for human advancement. The sword is merely the most visible instrument. The Varvarim have many hands.

The burning of the Library of Alexandria was Varvarim. It was not a single event but a process conducted over centuries, culminating in the destruction of the Serapeum in 391 CE by a Christian mob incited by Patriarch Theophilus. The destruction of the Library was not merely the loss of books; it was the destruction of the accumulated knowledge of the ancient world: Egyptian, Greek, Babylonian, Persian, Indian. It was cultural and religious war conducted through the medium of fire applied to papyrus.

The imposition of Latin as the sole language of scripture, scholarship, and law in medieval Europe was Varvarim conducted through linguistic erasure. By forbidding the translation of sacred texts into vernacular languages, the Church ensured that the population could not access its own spiritual heritage without priestly mediation. The execution of translators Tyndale strangled and burned in 1536, Wycliffe's bones exhumed and burned in 1428 was Varvarim conducted through the murder of those who sought to break the linguistic monopoly.

The destruction of indigenous languages through missionary schooling was Varvarim. When children were removed from their families and placed in boarding schools where they were beaten for speaking their own languages, the objective was not education but the severing of the generational chain of spiritual transmission. A language carries within it the names of the Gods, the formulas of prayer, the stories of the ancestors, the techniques of communion with the Divine. To destroy a language is to destroy a religion, a cosmology, an entire way of being in relation to the sacred.

The modern suppression of spiritual knowledge through institutional education is Varvarim in its most refined form. When universities teach the history of religion as anthropology rather than as theology, when meditation is presented as a psychological technique rather than as a spiritual practice, when the Gods of the ancient world are presented as superstitions of primitive peoples rather than as living realities this is Varvarim conducted without a single sword being drawn. The effect is identical: the severing of humanity from the Divine, the reduction of the sacred to the profane, the creation of a population so thoroughly stripped of spiritual capacity that it cannot even recognize what it has lost.

Varvarim, in its essence, is any organized act of violence physical, cultural, linguistic, institutional, or intellectual directed at the destruction of humanity's relationship with the Divine. It takes the form of the sword when the sword is available, the form of the pen when the pen is more effective, the form of the law when the law can accomplish what the sword cannot, and the form of the curriculum when the curriculum can accomplish what the law cannot. The Yehubor adapts his instruments to the age in which he operates, but the objective remains constant: the monopoly of the sacred and the annihilation of all who would approach the Divine by any path other than his own.

On the Universality of the Term

As with all terms in the theological pathology of Zevism, Varvarim is universal. It designates a method: the conduct of warfare under divine pretence, resulting in the defilement of the Divine Name and the destruction of the conditions necessary for spiritual advancement.

The recognition and naming of Varvarim is the first step toward their cessation. A people that can distinguish between war and Varvarim can refuse the latter while accepting the reality of the former. A soldier who understands that his war is Varvarim rather than defence can lay down his sword. A civilization that recognizes the pattern can break the cycle.

Page & Holy Texts : High Priest Hooded Cobra 666

A Holy Prayer by Osiris to Banish the Forces of Varvarim

VARVARIM · ONOMAZŌ SE · VARVARIM MIRAVARAV · VARVARIM · MIRAVARAV
BARBAROI · BARBAROI · BARBAROI
ARE · ARE · ARE · KATAPAUSŌ
ATHĒNA PROMACHOS · ASPIDA KATA TŌN VARVARIM
EIRĒNĒ · EIRĒNĒ · EIRĒNĒ
MAAT · DIKĒ · NEMESIS · KRINATE
NEKRA · NEKRA · NEKRA · TA VARVARIM