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Oikophobia

 “Mind Virus(a)” Induction of Occident Submission

based on

‘The Germanization of Early Medieval Christianity:

A Socio-historical Approach to Religious Transformation.

By James C. Russell. New York: Oxford University Press, 1994.

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Many have succumb to the onslaught of priestcraft propaganda and ‘Generation warfare’, https://en.wikipedia.org/wiki/Generations_of_warfare, within the kindred people of the Occidental European race and nations with submission into the Levite goal of a pliable, deracinated, and rootless global populous.  However the priestcraft has failed with purely psycho-social means and became leaders of the Occident’s brother wars, afro-asiatic Levite blood (E1b1b), eg. Napoleon and Hitler, toward total Occidental war’s of attrition weakening the european powers, to break the will, to accept deracination, invasive foreign alien African and middle-eastern Semitic “immigration”, acculturation toward acceptance and allegiance to the foreign alien priestcraft of accepting global universalism, for an oligarchies hegemonic “religion-political” global monarchical empire of total enslavement, mind, body and spirit (ie. life force), ie. the soon to be borg’s of the foreign alien priests so called “heaven”.

 

Tell me which Weltungsung is the suicide pact and to attorn all they have built to “supplanter’s” and usurpers? 

 

 The Levite Jewish “Christianity” psyop was fundamentally a universal, soteriological (salvation-oriented), and "world-rejecting" religion—focused on individual spiritual salvation, asceticism, and transcendence of worldly concerns—

 

—while Occidental paganism was a folk-centered, "world-accepting" religion emphasizing kinship solidarity, worldly success (health, prosperity, ingenuity, etc.), ancestral continuity, of which the Afro-asiatic Levites missionary efforts required significant adaptation.

 

 

From the afro-asiatic Levite’s own scribblings:: 

 

Yes, the name “Jacob” (ie. so called “Judah Israel” from Hebrew Ya'akov) means "supplanter’,  "usurper”!!

 

Many of our kin, brothers and sisters, have succumbed to the Levite priestcraft and now suffer Oikophobia,  the dislike, fear, or rejection of one's own race, nation, kinfolk and hearth, culture, religion and civilization, often manifesting as intense self-criticism or denigration of one's own traditions while praising others, ie. Levite concocted “Jewishness” and are wont to be “grafted in” and “adoptee’s” of the so called miscegenation “nation” of Israel.

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Characteristics & Examples of Oikophobia



Criticism of own culture: Rejecting national loyalties, customs, or institutions.



Praise for foreign alien others: Praising foreign cultures or systems while denigrating one's own.

 

Virtue signaling: Using criticism of one’s own people to signal moral superiority or distance from perceived flaws of one's own race and nation.

 

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The conversion of the Occidental peoples to Christianity and subservience to Levite priestcraft rulership during the early medieval period did not simply involve the straightforward Christianization of Occidental society which had failed to deracinate the Occident leading the priestcraft to foment pan-European “world wars”, and possibly to the Levite infiltrated priestcraft lead nuclear war toward total submission to the Levite’s priestcraft globalist monarchy, in memoriam of their first but failed globalistic “king of the universe” monarchy centered in Akkad as described by Gunner Heinsohn.

 

To displace Occidental Germanic and Keltic paganism as was successfully achieved with Italic/Roman paganism which are folk-centered, "world-accepting" and life affirming weltanschauung, emphasizing solidarity of kinship, worldly success for ancestral continuity; with Christianity fundamentally a universal, soteriological, "world-universal, and "world-rejecting" weltanschauung “religion” except for the Levite’s who will “gain the world” having brainwashed many oof the Occident to focused on a fictional individual “salvation”, and transcendence of worldly concerns to become the Levites trans-humanized “borg’s of heaven”!

 

To make Jewdeo-Christianity appealing and comprehensible to Germanic audiences (whose existing folk religion adequately met their societal needs), missionaries adopted a deliberate policy of temporary accommodation or inculturation. They incorporated or reinterpreted elements compatible with Germanic religio-cultural attitudes (such as warrior ethos, loyalty to kin/group, emphasis on this-worldly benefits, and hierarchical/heroic structures) into Christian teaching and practice.

 

The Occident’s conclusion is that this process of accommodation had an unintended but profound reciprocal effect: it resulted in a substantial Occidentalization of the Levites mind virus Christianity itself.

 

Christianity was transformed from a primarily universal salvation religion into something more akin to an additional Occidental deity within the Occidental folk pathway’s but was a false and corrupting force on it’s demand for Levite monotheism (.https://www.occidentalcommonwealth.org/general-8-1) This Occidental form of the Levites race and nation destroying universalism emphasized racial and ethnic identity, martial virtues, worldly order, and racial group-oriented piety contra the “war by other means” (“Generation war” https://en.wikipedia.org/wiki/Generations_of_warfare) propaganda of the original "world-rejecting" universalist ethos of Levite inspired “religion of submission” Jewdeo-Christianity.

 

In essence, while Occidental peoples became Christian, Christianity became significantly more Occidental in character during the early medieval era. This is presented as a socio-historical dynamic rather than deliberate resistance or syncretism by the Occident’s side alone—the key driver was Levite “missionary” strategy.

 

This thesis draws on interdisciplinary insights from sociology of religion, history of religions, and behavioral sciences, and it has been influential (though sometimes controversial) in discussions of medieval religious transformation. The strategies have failed and why the Levites are now resorting 5th, 6th, and 7th generation warfare, even insane suicidal global thermonuclear war, to achieve their global despotic “trans-humanism borg's of heaven” hegemony…

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Conversion of Occidental Isles Anglo-Frisio-Saxon’s

 

The conversion of the Anglo-Frisio-Saxons to Christianity (late 6th to 7th centuries, with completion by roughly the late 7th century, spearheaded by Ælfræd, combines ælf ("elf") and ræd ("counsel"), a name structure that reflects the Anglo-Frisio-Saxon cultural significance of elves as wise or wily beings.

It is a quintessential Anglo-Friso-Saxon name, often associated with King Alfred the Great.  It exemplifies the same socio-historical dynamics of other polycentric polytheist Occidental people’s, especially the Germanic peoples, including continental Saxons and later Scandinavians.

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Levite Missionary Accommodation to Germanic Folk Religiosity

of the Anglo-Frisio-Saxon paganism

a typical Germanic folk-centered, world-accepting weltanschauung:

 

The Levite attempt at conversion focused on kinship bonds, tribal loyalty, warrior virtues, this-worldly success (victory, prosperity, health), ancestral spirits, wyrd, and communal rituals tied to nature, sacred groves, and seasonal cycles.

 

Early Isle’s Christianity, as transmitted via Levite Judaized “christianized” Roman and later Keltic/Irish influences, was also universalist, soteriological, and world-universalist, —prioritizing individual salvation, asceticism, renunciation of worldly attachments, and the rejection of pagan deities as false/demonic.

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The primary mission began in 597 with Augustine of Canterbury, sent by Pope Gregory the (not so) Great to Kent. Gregory's famous instructions to Augustine (and later to Mellitus) explicitly advocated a policy of gradual accommodation and inculturation rather than abrupt eradication:

 

—Reuse pagan temples as churches (after “purifying” them, removal of the ancestral polycentric polytheism deities).

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—Adapt pagan festivals and customs (e.g., reframed offerings to ease the transition, preserving "outward rejoicings" to lead people toward "inward" Levite’s Jewdeo-Christian ones.

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—-Emphasize similarities where possible (e.g., portraying the Levite’s “messiah’ (ie anointed one, aka christ) as a heroic lord figure to appeal to Anglo-Frisio-Saxon ethos and lord-retainer relationships).

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Subsequent missionaries (e.g., Irish-influenced figures like Aidan in Northumbria, or Anglo-Frisio-Saxon missionaries like Wilfrid and Boniface who extended efforts to continental Germanic areas) continued this pragmatic approach. Kings often converted first for political reasons:

 

—Alliances with Christian powers (e.g., Frankish kingdoms).

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—Legitimacy, literacy (for laws/charters), centralized authority, and perceived divine favor in warfare.

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This top-down strategy—converting rulers to influence subjects—mirrored continental Germanic patterns (e.g., Clovis among the Franks). Conversion was often syncretic at first:

 

—Many retained old practices privately or viewed Christianity additively.

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Conclusion: Reciprocal Germanization of Christianity

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As Russell argues, the Anglo-Saxon case produced a profound Germanization Germanization Germanization Germanization (or Anglo-Frisio-Saxonization) of Christianity, transforming it from a primarily world-rejecting universal salvation religion into a more folk-oriented, world-accepting folk-oriented variant suited to Germanic cultural priorities:

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—Emphasis on communal/ethnic identity, loyalty to a divine king/“christ” as lord (with saints as heroic intercessors).

-Integration of warrior virtues (e.g., christ or saints depicted in—heroic terms; emphasis on protection and victory).

 

Retention or adaptation of pre-Christian elements in practice:

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—Sacred sites repurposed, festivals Christianized (e.g., possible

links between Yule and Christmas), burial customs evolving

gradually.

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—Shift toward this-worldly piety: Christianity reframed as supporting social order, kinship, prosperity, and group solidarity rather than solely individual ascetic transcendence.

 

—By the 8th century (e.g., after the Synod of Whitby in 664 harmonized Roman and Celtic practices), Anglo-Saxon Christianity had developed distinct regional characteristics—strong ties between

church and kingship, vernacular elements in liturgy/literature (e.g., Bede's writings), and less rigid ascetic universalism.

 

Russell highlights this as an unintended outcome of missionary pragmatism:

 

—To succeed among a people whose existing religion met folk needs effectively, Christianity had to accommodate Germanic attitudes, resulting in a reciprocal reshaping.

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—Key Similarities to Scandinavian and Broader Germanic Key Similarities to Scandinavian and Broader Germanic Key Similarities to Scandinavian and Broader Germanic Key Similarities to Scandinavian and Broader Germanic Cases Cases Cases CasesMissionary strategy Missionary strategy Missionary strategy Missionary strategy: Deliberate accommodation (Gregory's letters parallel pragmatic approaches in Scandinavia via trade/royal initiatives).

 

—Political drivers: Kings converted for power, legitimacy, and European integration.

 

—Outcome Outcome Outcome Outcome: Christianity became more group-oriented, hierarchical,

and worldly-accommodating, contributing to medieval European Christianity's blend of universal doctrine with Germanic cultural emphases.

 

—Minor Differences Minor Differences Minor Differences Minor Differences

 

—Earlier and more centralized (Roman mission starting 597) compared to Scandinavia's later, more gradual process.

 

—Stronger role of papal directives (Gregory's explicit inculturationpolicy) versus Scandinavia's mix of English/German influences.

 

—Archaeological/literary evidence (e.g., Bede's Ecclesiastical History, Sutton Hoo burials transitioning) shows syncretism, but pagan holdouts persisted longer in remote areas.

 

Overall, the Anglo-Frisio-Saxon conversion fits seamlessly into Russell's framework:

 

—Missionary adaptation to Germanic "world-accepting’ folk weltanschauung led to Christianity's partial Germanization, helping forge the distinctive medieval European culture.

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(a) "mind virus" refers to a metaphor for ideas, beliefs, or cultural information that spread rapidly and uncontrollably between people, similar to a biological virus

. Coined in discussions of memetics, these concepts—such as ideologies, cult behaviors, or negative cognitive patterns—can distort perception and influence actions. 

Key Aspects of Mind Viruses:

• Examples: Often applied to fanaticism, social contagions, extreme ideologies, and sometimes used to describe the perceived influence of technology.

• Distinct from Medical Viruses: While sometimes used in sci-fi for biological brain threats, the concept is primarily psychological or sociological.

• Memory/Brain Impairment: Physical viruses (like COVID-19 or HIV) can cause "brain fog" and cognitive disruptions, acting as a biological "mind virus" in a different context. 

• Cultural Transmission: Popularized by Richard Dawkins, this concept suggests that ideas or ideologies (memes) act like viruses, infecting the mind and altering behavior.

• Cognitive Distortion: Thought viruses are described as unconscious, disempowering, or irrational thought patterns that negatively impact personal or professional life.

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