THE
SIMILARITIES BETWEEN THE WORSHIP OF MOLECH AND DSM V’s DIAGNOSIS OF SEXUAL
SADISM
Diagnostic
and Statistical Manual of Mental Illnesses; Sexual Sadism Disorder Diagnostic
Criteria 302.84 (F65.52)
Over
a period of at least 6 months, recurrent and intense sexual arousal from the
physical or psychological suffering of another person, as manifested by
fantasies, urges, or behaviors.
The
individual has acted on these sexual urges with a nonconsenting person, or
the sexual urges or fantasies cause clinically significant distress or
impairment in social, occupational, or other important areas of functioning.
Diagnostic Features
The
diagnostic criteria for sexual sadism disorder are intended to apply both to
individuals who freely admit to having such paraphilic interests and to those
who deny any sexual interest in the physical or psychological suffering of
another individual despite substantial objective evidence to the contrary.
...Examples
of individuals who deny any interest in the physical or psychological
suffering of another individual include individuals known to have inflicted
pain or suffering on multiple victims on separate occasions but who deny any
urges or fantasies about such sexual behavior and who may further claim that
known episodes of sexual assault were either unintentional or nonsexual.
Others may admit past episodes of sexual behavior involving the infliction of
pain or suffering on a nonconsenting individual but do not report any
significant or sustained sexual interest in the physical or psychological
suffering of another individual. Since these individuals deny having urges or
fantasies involving sexual arousal to pain and suffering, it follows that
they would also deny feeling subjectively distressed or socially impaired by
such impulses. Such individuals may be diagnosed with sexual sadism disorder
despite their negative self-report. Their recurrent behavior constitutes
clinical support for the presence of the paraphilia of sexual sadism (by satisfying
Criterion A) and simultaneously demonstrates that their paraphilically
motivated behavior is causing clinically significant distress, harm, or risk
of harm to others (satisfying Criterion B).
"Recurrent"
sexual sadism involving nonconsenting others (i.e., multiple victims, each on
a separate occasion) may, as general rule, be interpreted as three or more
victims on separate occasions. Fewer victims can be interpreted as satisfying
this criterion, if there are multiple instances of infliction of pain and
suffering to the same victim, or if there is corroborating evidence of a
strong or preferential interest in pain and suffering involving multiple
victims. Note that multiple victims, as suggested earlier, are a sufficient
but not a necessary condition for diagnosis, as the criteria may be met if
the individual acknowledges intense sadistic sexual interest.
N.Y. State Lawmaker Apologizes
for Blackface Costume
By
Sonia Kennebeck, CNN
Tue
February 26, 2013
Story
Highlights
·Brooklyn Democrat Dov
Hikind dressed in blackface for a Purim party.
·He apologized to "anyone who was
offended" but added, "that was not the intention."
·One of his Assembly colleagues calls
the apology "a beginning" but inadequate.
The
Ashkenazi Jewish Slave Trade was not primarily for cheap labor. The race of
the victims was used as an excuse to cover the real goal. The real reason for
Ashkenazi-influenced enslavement of Africans (and all other people since) is
demonic torture, sex, and murder. The Babylonian Talmud advocates what the
Diagnostic and Statistical Manual for Mental Illnesses, Volume 5 describes as
sexual sadism. Unless it is forcibly stopped, this group of people (including
non-Ashkenazi members who have aligned themselves with Molech-worshiping
members of the Ashkenazim) will not stop torturing, raping, and killing. Like
the demons who possess them, they are sex addicts. Without Jehovah-approved
force, they will not stop. They will continue to use politics, race, financial
issues, and other irrelevant issues in the same manner that all junkies use
excuses to hide their addiction. There are no political, religious, social,
or other irrelevant issues. They are snuff addicts. Unless they are stopped,
they will continue to try to satiate an insatiable appetite for torture,
deviant sex, and murder – a parasitic appetite that, if left unchecked, will
be the undoing of the entire human race. They are snuff addicts. Nothing more
– nothing less.
Ashkenazi sexual sadist achieving climax by
using a whip to rape a helpless human being to death.
Emancipate
yourselves from mental slavery… none but ourselves can free our minds.”
-
The Honorable Robert Nesta Marley –
The Importance of
a Good Name
Insight
on the Scriptures (Watchtower Bible and Tract Society of Pennsylvania) says
under the heading "Name," subheading "Reputation or
Fame" that "in scriptural usage, 'name' often denotes fame or
reputation. Bringing a bad name upon someone means making a false accusation
against that person, marring his reputation."
Wikipedia (http://en.wikipedia.org/wiki/Character_assassination) describes character assassination as the "intentional
attempt to influence the portrayal or reputation of a particular person,
whether living or a historical personage, in such a way as to cause others
to develop an extremely negative, unethical or unappealing perception of
him or her. By its nature, it involves deliberate exaggeration or
manipulation of facts to present an untrue picture of the targeted person.
For living individuals, this can cause the target to be rejected by his or
her community, family, or members of his or her living or work environment.
Such acts are typically difficult to reverse or rectify, therefore the
process is correctly likened to a literal assassination of a human life.
The damage sustained can be lifelong and more, or for historical
personages, last for many centuries after their death."
The
credo of the entity that uses defamation of character to vanquish a
potential enemy is to "define your opponent before he tries to define
himself."
Life
can be untenable for the victim(s) of character assassination. History is
replete with the struggles faced by the victims of character assassination.
A prime example of this is Dr. Martin Luther King. The FBI attempted to
label him a communist. It also attempted to infer that Dr. King was involved
in an extramarital relationship. What is interesting to note is that Dr.
King's ultimate assassination came not long after the United States
government's attempt to assassinate his character. That rendering a person,
or group of persons "persona non grata" opens the door to
outright oppression is a well-established fact.
It
is normal and natural to want a good name, a good public reputation.
Unfortunately, for the descendants of African slaves, attaining and
maintaining a good public image -- a good international reputation --
remains an elusive goal. African men are, on many occasions, portrayed
as incorrigible criminals. They are oftentimes viewed as having apelike
strength in their pursuit of sports stardom. Sometimes they are viewed as lazy,
shiftless recipients of financial assistance from the government. African
men like the Nation of Islam leader Louis Farrakhan and Professor Leonard
Jeffries, who represent a major shift away from the racist governmental
status quo are labeled by the media as, the worst of all
epithets, anti-Semitic.
African
American woman are oftentimes portrayed by the media as being loud,
slang-speaking and overbearing. African American women, in some instances
are viewed as women who breed uncontrollably and as single-parent,
unemployed, uneducated project dwellers.
Public
belief in the inferiority of dark skin is the catalyst behind the character
assassination of African people. The ABC show Good Morning America
broadcasted the story of 17-year-old African American Kiri Davis, who
made a video named "A Girl Like Me." In this film, Ms. Davis
recreates an experiment that was performed half a century ago by an
African American man named Dr. Kenneth Clark. In the experiment, several
African American children were shown a white doll and a black doll and
asked to choose the good doll. All the children chose the white doll as the
"good" doll. In the powerful video, Davis asks a little girl,
"Can you show me the doll that looks bad?" The girl immediately chooses
the black doll. "Why does that look bad?" Davis asks.
"Because it's black," the girl responds.1
The
deleterious effects of the belief in the inferiority of dark skin are alive
and well in the 21st century. Unless Africans do something to properly
address this issue, we will bear yet another generation of Africans who
hate themselves and each other.
Even
several hundred years after the declaration of the Emancipation
Proclamation, there is virtually no public discussion of the real cause of
the destruction of the African community's reputation. What can we Africans
do, now that we are still in the grips of the centuries-old habit
of portraying Africans as the world's pariahs?
We
must do the following:
·Learn the cause;
·Publicly expose it and its
source;
·Engage in
dialogue to foster awareness of the damaging effects of this
slanderous myth.
The
issue of African reparations has been addressed by many well-meaning
members of the African diasporal community. However, their suggestions do
not always address those things that were lost by the descendants of
Africans. The Committee on Slavery and Justice, appointed by Brown
University's first African American president Ruth J. Simmons, suggests
such things as building a memorial, creating a center for the study of
slavery and injustice and increasing efforts to recruit minority students
from Africa and the West Indies. While these things are good, they do not
address the first and most important thing that Africans in the Diaspora
have lost -- their public reputations -- that is, their "good
names." Having a college education is useless unless the public's mind
is readjusted by exposing the original set of lies that led to the
centuries-old practice of publicly defaming Africans.
Our
first order of business must be the acquisition of our good names and the
restoration of our reputations. Without a good international reputation,
we, the descendants of those Africans slaves whose characters were
assassinated are as good as dead.
![Jew whipping slave[6]](chapter_4_the_importance_of_a_good_name_files/image014.png)
