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GENEALOGICAL HISTORIES OF THEIR SPIRIT GUIDES. AT THE AGE OF 12, SOME<br />

CANDIDATES FOR AMER. TRIBAL CHIEFS HAD TO WAIT IN THE WILD FOR THEIR TOTEM<br />

TO GUIDE THEM. THEY MUST REMAIN IN THE FOREST UNTIL THEIR GUIDING SPIRIT<br />

APPEARS. THIS IS WHY THE ILLUMINATI STUDY THE XIBALIAN MYSTERIES WRITTEN IN<br />

THE POPOL VUH [THE MAYAN BOOK OF THE DEAD, WHOSE INITIATIONS USED<br />

PSILOCYBAN MUSHROOMS].<br />

²<br />

Saving this chapter for last (of the mind, body, spirit chapters) is like saving the best<br />

wine for last. <strong>The</strong> authors know first h<strong>an</strong>d that the <strong>Illuminati</strong> fears more th<strong>an</strong> <strong>an</strong>y other<br />

information getting out, that the spiritual aspects of programming would be revealed.<br />

This chapter has been org<strong>an</strong>ized in<strong>to</strong> the following parts:<br />

A. Using spiritual principles against a person<br />

B. How the Monarch program miniaturizes what is done on a larger scale<br />

C. Dehum<strong>an</strong>ization<br />

D. Fear<br />

E. <strong>The</strong> use of guilt, shame & ridicule & <strong>an</strong>ger<br />

F. Teaching that the master is God<br />

G. Portals, focal points<br />

H. Vows & Oaths<br />

I. <strong>The</strong> use of demon possession, layering, etc.<br />

J. <strong>The</strong> use of <strong>an</strong>gel alters<br />

K. <strong>The</strong> use of Scriptures In Programming<br />

L. <strong>The</strong>ta programming<br />

<strong>The</strong> 10th science includes some of the most secret elements of the Monarch<br />

programming, <strong>an</strong>d certainly some of the most controversial. Psychologists <strong>an</strong>d<br />

psychiatrists are <strong>an</strong> unlikely group <strong>to</strong> delve in<strong>to</strong> demonology, although there have been a<br />

number of studies done in this area. Six examples of such studies:<br />

* ¸ Braude, S.E. (1988). "Mediumship <strong>an</strong>d multiple personality." Journal of the Society<br />

for Psychical Research, 55, 177-195.<br />

* ¸ Krippner, 5. (1987). "Cross-cultural approaches <strong>to</strong> multiple personality disorder:<br />

Practices in Brazili<strong>an</strong> spiritism." Ethos, 15, 273-295.<br />

* ¸ Rodgers, R.L. (1991). "Multiple personality <strong>an</strong>d ch<strong>an</strong>neling." Jefferson Journal of<br />

Psychiatry, 9, 3-13.<br />

93

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