The Unavoidable Final War

Part One: Islam, The Anti-Religion 

You don't see Jews and Hindus clashing en masse. In fact, both find common ground on the issue of terrorism. You don't see Christians and Hindus clashing either. But Islam is different. Islam is behaving as the anti-religion, the Devil's own religion in this Kali Yuga, the age of great sins. To understand what is happening in the Middle East, one might look to the wars of the Mahabharata (5,000 years ago, in the Dwapara Yuga) and the Ramayana (7,000 years ago, in the Treta Yuga). The struggle between good and evil is not new; its impact resonates in every soul.

Islam tries its best to negate Christianity, attacking the pillars on which it stands. Peter stated that without the resurrection, there is no faith. Yet Islam denies the crucifixion, let alone the resurrection. This can be described as the Devil's logic. Every person who denies God's existence does so under the Devil's influence. God's presence is more evident than the sun in the sky.  

Muslims throw stones at a stone in Mecca. If you ask them what they are doing, they say they are throwing stones at the Devil. They see the Devil in a stone but, unlike Hindus, do not see God in it.

As per the Mahabharata, Duryodhana stood firm in his wrong stance and fought to the end. As per the Ramayana, Ravana did the same. This suggests a final war in these End Times. The last age ended with a war, as did the age before it. It seems this age, when the Devil's presence is at its peak, will also end with a major war.

Islam has been vociferously spreading misinformation about the Second Coming. Muslims claim Jesus will return, break the cross, and join the Mahdi to fight a figure called Dajjal. Yet Dajjal is doing things like liberating women and addressing global warming. Why would Jesus, whom Muslims believe was never resurrected, ally with a leader of a faith of the Devil's and fight the most awaited figure in human history? 

The one Muslims call Dajjal is Lord Kalki, the human incarnation of Lord Vishnu, like Rama and Krishna—the one awaited by Jews and Christians, the answer to the prayer "Thy Kingdom Come." Goodness embodied. The Holy Son will not join a Mahdi to fight the Holy Father. Islam is not only wrong but is driven by evil logic. It has only a few decades left before it vanishes with this age, the Kali Yuga. 

Muslims seeking peace are urged to leave a religion that is preaching tyranny and war. The solution is spiritual: a sound spiritual foundation is needed before political solutions can be found. 

Islam teaches that Muslims who leave Islam are worthy of death. Islam teaches that non-Muslims are Kafirs and are worthy of death. Worship of God does not make sense if it is not an act of free will. Islam breeds tyranny. Tyranny is The Devil's way.

Part Two: Satanic Infiltrations

The struggle between good and evil is not unique to Islam and Muslims. The Christian faith is built on the premise that humans strive but fall short and need forgiveness. Distinguishing between good and evil is straightforward. Muslims must recognize that their faith has been hijacked by the Devil. Islam is the Devil's religion, which is why it calls for the destruction of Israel. However, Satanic infiltration is not limited to Islam. About 1,500 years ago, a rabbi introduced the concept of Armilus, depicted as an evil figure. Yet, this figure aligns with Lord Kalki, the embodiment of good, God in human form, the Messiah Jews have awaited for 4,000 years. If some Jewish teachings lead followers to despise the very Messiah they anticipate, they have been deceived, much like Muslims. Similarly, some Christian writings have been infiltrated by Satanic influences, with details to follow. Islam is wholly the Devil's religion, beginning and ending with tyranny. However, Jews and Christians have also been partially misled. All religions born in this Kali Yuga will end with it. What is wrong is wrong. What is evil is evil. And Israel is here to stay, that tiny sliver of land.

Muslims who view the End Times as the end of the world are mistaken. The End Times refer to the end of an age, a period spanning thousands of years. Many Christians share this misunderstanding, believing the End Times signify the earth's destruction. When a day, month, year, or century ends, it is not the end of the world.

There is no religion in heaven. Where God's presence is directly felt, religion is unnecessary. God will rule directly on earth, and all religions born in this Kali Yuga will become obsolete. Primary school will soon be over. Prepare for the next age, the Satya Yuga.

The final war is entirely avoidable. The wars in the Mahabharata and Ramayana were preventable. The tiny sliver of land that is Israel represents the five districts Lord Krishna requested during his peace mission to avert the Mahabharata war. The request was denied. The Devil is wrong, evil, and cunning, craving war and deceiving people into fighting to the end. The Devil's nature is evil.

Israel, the nation of priests, will cease eating meat in preparation for the Satya Yuga, an age intended for all nations on earth.

Einstein, Gandhi, Lincoln

Albert Einstein: Good evening, Mahatma Gandhi. It's a pleasure to see you again.

Mahatma Gandhi: Good evening, Albert. How have you been?

Albert Einstein: I have been well, thank you. But I am deeply troubled by recent events in Europe. The Holocaust has been a devastating tragedy, and I cannot help but feel responsible for what has happened.

Mahatma Gandhi: I share your sentiments, Albert. The Holocaust is a crime against humanity, and it is our collective responsibility to prevent such atrocities from happening again.

Albert Einstein: I couldn't agree more, Mahatma. We must work together to promote peace and understanding among all nations and peoples. But what can we do to prevent such horrors from happening in the future?

Mahatma Gandhi: I believe that we must first address the root causes of such conflicts. We must work to eliminate prejudice and discrimination, and promote the values of tolerance and respect for all human beings.

Albert Einstein: That's a very good point, Mahatma. But how can we achieve this in a world that seems to be increasingly divided and polarized?

Mahatma Gandhi: We must lead by example, Albert. We must show the world that peace and understanding are possible, even in the face of great adversity. We must be the change that we wish to see in the world.

Albert Einstein: I see your point, Mahatma. But what about those who are already caught up in conflicts and violence? How can we help them?

Mahatma Gandhi: We must offer our support and assistance to those who are suffering, Albert. We must do all that we can to alleviate their pain and suffering, and help them to rebuild their lives.

Albert Einstein: I agree, Mahatma. But how can we ensure that such tragedies do not happen again in the future?

Mahatma Gandhi: We must work towards a world where conflicts are resolved through peaceful means, Albert. We must promote diplomacy and dialogue as the primary means of resolving disputes. And we must work to eliminate the underlying causes of conflict, such as poverty, inequality, and injustice.

Albert Einstein: I couldn't have said it better myself, Mahatma. But how can we convince the world to embrace these values?

Mahatma Gandhi: We must continue to speak out against injustice and oppression, Albert. We must continue to lead by example, and show the world that there is a better way. And we must never give up hope that a better world is possible.

Albert Einstein: I agree, Mahatma. We must never give up hope, no matter how difficult the challenges may seem. Thank you for your wise words, my friend.

Mahatma Gandhi: Thank you, Albert. It is always a pleasure to talk with you. May we continue to work together towards a more peaceful and just world.

Critique Gandhi's approach. Talk about the nature of evil. Talk about times when use of force is the only good option.

Mahatma Gandhi's approach towards preventing and resolving conflicts was centered on nonviolent resistance, which he believed could overcome even the most oppressive regimes. While his philosophy has been an inspiration to many, it is not without its limitations and criticisms.

One of the main criticisms of Gandhi's approach is that it may not always be effective in the face of evil. Evil, in this context, refers to the intentional and willful harm inflicted upon innocent individuals or groups, which may require a more forceful response to prevent or stop. Nonviolence may work well in situations where the oppressor is willing to engage in dialogue and negotiation, but in cases where the oppressor is completely unwilling to negotiate, nonviolence may not be effective. The history of the Holocaust, which is the topic of this conversation between Einstein and Gandhi, is an example of such an extreme case, where nonviolence would not have been effective in stopping the atrocities being committed by the Nazi regime.

Furthermore, Gandhi's approach to conflict resolution assumes a certain level of moral reasoning and ethical behavior on the part of the oppressor. However, in cases where the oppressor is driven by a deeply held ideology, such as racism or religious extremism, nonviolence may not be effective. Evil may be so deeply ingrained in such individuals or groups that they are not willing to listen to reason or engage in dialogue, and may instead resort to violence to further their cause.

Additionally, there may be times when the use of force is necessary to prevent or stop evil. For instance, if a person is being attacked or if a nation is being invaded, it may be necessary to use force to protect innocent lives. In such situations, nonviolence may not be an option.

In conclusion, while Gandhi's approach towards conflict resolution is admirable and has proven effective in certain contexts, it is not without its limitations. Evil exists in the world, and it may require a more forceful response to prevent or stop it. Nonviolence may work well in certain situations, but it may not always be effective in the face of extreme evil. It is important to consider all options when confronted with such situations and to be willing to use force when necessary to protect innocent lives.

Create a dialogue between Gandhi and Lincoln with Gandhi arguing against the war Lincoln was forced to lead.

Gandhi: Good afternoon, Mr. Lincoln. It's an honor to meet you.

Lincoln: Good afternoon, Mr. Gandhi. It's a pleasure to meet you as well.

Gandhi: Mr. Lincoln, I wanted to speak with you today about the Civil War. As you know, I am a strong advocate for nonviolent resistance, and I believe that war is never the answer to conflict.

Lincoln: Yes, Mr. Gandhi, I understand your position. However, the Civil War was a necessary evil, as it was fought to preserve the Union and end the institution of slavery.

Gandhi: I understand the reasons behind the war, Mr. Lincoln, but I believe that there could have been a better way to achieve these goals. Nonviolent resistance has been proven to be an effective means of bringing about social and political change.

Lincoln: I agree that nonviolent resistance can be effective, Mr. Gandhi, but in this particular situation, I don't believe it would have been enough. The Southern states were seceding from the Union and were determined to maintain the institution of slavery. They were not willing to negotiate or compromise.

Gandhi: I understand your point of view, Mr. Lincoln, but I believe that nonviolent resistance could have been used to change the hearts and minds of the Southern people. It could have been used to show them that slavery was morally wrong and that the Union was worth preserving.

Lincoln: I see what you're saying, Mr. Gandhi, but unfortunately, the reality of the situation was that the South was not interested in moral arguments. They were interested in preserving their way of life, even if it meant going to war.

Gandhi: I understand your point, Mr. Lincoln, but I still believe that violence only begets violence. The use of force may have been necessary to preserve the Union, but it came at a great cost in terms of human lives and suffering.

Lincoln: I agree that war is a terrible thing, Mr. Gandhi. But in some cases, it may be necessary to achieve a greater good. In this case, the end result was the preservation of the Union and the end of slavery.

Gandhi: I understand your perspective, Mr. Lincoln, but I believe that nonviolent resistance could have achieved these goals without the cost of so many lives. It may have taken longer and required more patience, but it would have been a more just and moral path.

Lincoln: I appreciate your viewpoint, Mr. Gandhi, and I respect your commitment to nonviolence. However, I believe that in certain situations, such as the Civil War, it may be necessary to use force to achieve a greater good.

Gandhi: I understand your position, Mr. Lincoln. While we may disagree on the use of force, I think we can both agree on the importance of justice and equality for all people.

Lincoln: Absolutely, Mr. Gandhi. We both share a commitment to these values, and I hope that we can continue to work towards them in our respective countries.

Gandhi: Thank you for your time and for your thoughtful discussion, Mr. Lincoln. It has been an honor to meet with you.

Lincoln: Likewise, Mr. Gandhi. I wish you all the best in your work towards nonviolence and justice.