With permission from
Sept 1, 2017
With permission from
Sept 1, 2017
The ceremony of vaccination is a rite of passage for the child.
Jon Rappoport, Guest
In many past articles, I’ve taken apart the so-called science of vaccines and shown how deceptive it is. Here I take another approach: examining the archetypes and symbols that surround vaccination and give it occult power.
Begun as a crude version of homeopathy (“treat like with like”), in which a mild injected version of a disease would supposedly protect against the actual disease, vaccination soon developed into a military outpost, with the commander ordering the appearance of his scouts: antibodies. “Line up men, now hunt!”
Today, as a revival of ancient symbology, vaccination is a conferred seal, a sign of moral righteousness. It’s a mark on the arm, signifying tribal inclusion. No tribe member is left out. Inclusion by vaccination protects against invisible spirits (viruses).
The notion of the tribe is enforced by dire predictions of pandemics: the spirits of other tribes (from previously unknown hot zones in jungles) are attacking the good tribe, our tribe.
Mothers, the keepers of the children, are given a way to celebrate their esteemed, symbolic, animal role as “lionesses”: confer the seal on their offspring through vaccination. Protect the future of the tribe. Speak out and defame and curse the mothers who don’t vaccinate their children. Excommunicate them from the tribe.
The ceremony of vaccination is a rite of passage for the child. He/she is now more than the offspring of the parents. The child is in the village. The child is property of the village. As the years pass, periodic booster shots reconfirm this status.
Some ancient rituals presented dangers. The child, on his way to becoming a man, would be sent out to live alone in the forest for a brief period and survive. Vaccination symbolizes this in a passive way: the injection of disease-viruses which might be harmful are transmuted into protective spirits in the body. The injection of toxic chemicals is a passageway into immunity. If a child is damaged in the process, the parents and the tribe consider it a tragic but acceptable risk, because on the whole the tribe and the village are protected against the evil spirits (viruses).
The psychological and occult and archetypal impact of vaccination is key: modern parents are given the opportunity to feel, on a subconscious level, a return to older times, when life was more bracing and immediate and vital. That is the mythology. Modern life, for basic consumers, has fewer dimensions—but vaccination awakens sleeping memories of an age when ritual and ceremony were essential to the future of the group. No one would defect from these moments. Refusal was unthinkable. Survival was All. The mandate was powerful. On a deep level, parents today can experience that power. It is satisfying.
The doctor giving the injections is, of course, the priest of the tribe, the medicine man, the holder of secrets. He is the spiritual source of, and connection to, “unseen realms” where opposing spirits carry out warfare and struggle for supremacy. Without the medicine man, the tribe would disintegrate.
The medicine man is permitted to say and do anything. He can tell lies if lies serve a noble purpose and effect greater strength of the tribe. He can manipulate language and truth and meaning. He can turn day into night. He can present paradox and contradiction. No one can question his pronouncements.
Loyalty to the medicine man is absolute. In this regard, a rebel is exiled or destroyed.
People living today in industrial and technological societies are relatively numb. Their options and choices seem confined to a range of products they can buy. They yearn for absolutes. They want a command that taps into the adrenaline-stimulating need for, and risk to, survival. The ritual of vaccination, along with the ever-present threat of illness and outbreak and pandemic, awakens that need and risk.
Modern parents need archetypes and symbols of demon spirits. Viruses. Ebola, Zika, West Nile, SARS, Swine Flu. These spirits are unseen. They could attack. They do attack.
“We must go the medicine man for the ritual. He will put the seal of protection on us and our children. We must never question or challenge the medicine man. That is forbidden. He is proud and powerful and he could bring down curses on us.”
Then there are the shameful marks, which are to be avoided in every way possible. A child who shows the rashes and swellings of illnesses is highly suspect. Did he not participate in the protective ritual? Are his parents evil? Are they possessed? Should the child and his parents be shunned? Will the medicine man help them or lay an irreversible curse on them for defecting?
Subconsciously and archetypally, the “modern science of vaccination” is doctrine. It is alchemy. It is magic. Going against the magic is tantamount to trying to overturn the very basis of life in the tribe.
In the extreme view, rebels are carriers of evil spirits (viruses). They are infectors. They transmit evil spirits throughout the tribe and the village. They cause people to fall ill and die. Yes, the medicine man is doing all he can to protect his people (through vaccination), but this is war. Nothing is guaranteed. The evil spirits are arrayed against the medicine man. We must help him and bolster his power and advantage. We have our role to play. He is the hero. Cling to the hero. Praise him.
In the fullness of time, do whatever we can to increase his glory. He is engaged in an occult struggle on levels we cannot hope to fathom. On our behalf. In the tribe.
His many remedies (incomprehensible to us) are walking a fine line. Because of their power, they have risks (side effects). These risks are numerous. Every night in collective meetings (television ads), we are told of the numerous problems that could arise (ask your doctor if X is right for you). But the impact of hearing these warnings is extremely positive, because we feel the danger, and feeling the danger is what we need and want, because, again, we are in a war against the evil spirits—and the sensation of risk is preferable to feeling nothing. Give us more warnings, and let us experience a return to ancient days when we lived on the edge of extinction and knew the blood coursing through our veins was alive.
It takes a village. We are the tribe. We are the warriors.
The needle is the magic transmitter. The plunger of the syringe is the force. The fluid in the syringe is the alchemical transformer. Be silent in their presence. Accept their mysterious grace.
Jon Rappoport is the author of three explosive collections, THE MATRIX REVEALED, EXIT FROM THE MATRIX, and POWER OUTSIDE THE MATRIX, Jon was a candidate for a US Congressional seat in the 29th District of California. He maintains a consulting practice for private clients, the purpose of which is the expansion of personal creative power. Nominated for a Pulitzer Prize, he has worked as an investigative reporter for 30 years, writing articles on politics, medicine, and health for CBS Healthwatch, LA Weekly, Spin Magazine, Stern, and other newspapers and magazines in the US and Europe. Jon has delivered lectures and seminars on global politics, health, logic, and creative power to audiences around the world. You can sign up for his free emails at NoMoreFakeNews.com or OutsideTheRealityMachine.
A new report confirms how the rich become deluded about their talents, but also hints at a growing acknowledgement of inequality.
Halford Mackinder Professor of Geography, University of Oxford
May 5, 2017
The UK suffers from the highest levels of income inequality in Europe – partly because of the delusions of its rich. In countries where the rich have less, they tend to be less delusional, about themselves, about other people, about what is possible, and about why some become rich.
In the UK, it is unsurprising to read that an investment banker thinks £100m is a lot of money but “not a ridiculous amount of money”. In a report in The Guardian newspaper this week, we also heard that one particular banker is “fairly confident” that a driven and passionate individual could “start from zero and get to £100m within 20 years”.
However, there is hope. In the research report that kicked off this latest set of news stories, Katharina Hecht from the London School of Economics and Political Science found that one third of her sample of extremely rich people working in the City of London agreed that “the government should reduce income differences”. The sample is extremely small and this subset of the very rich has not been asked similar questions before, but what they say chimes with reports from the US last year which implied attitudes among the extremely wealthy are beginning to change.
In 2016 in New York, 50 millionaires wrote to the state’s governor, Andrew Cuomo, asking him to increase their taxes because they thought economic inequalities had grown too high. The group included Abigail Disney, granddaughter of Walt Disney, and Steven Rockefeller, a fourth-generation member of that very wealthy family. The offspring of the rich at least know they did not bring in their riches, let alone create them out of thin air.
In truth, no one creates wealth out of the ether as the mythic phrase “wealth creator” suggests. Most wealth is appropriated from others, not made. Wealth can grow but only when it is well shared, not corralled into the hands of a few. Wealth growth rates are highest in countries that are more equitable than their neighbours.
Four years after the great financial crash, Michael Lewis, one of the most successful people ever to write about the financial industry tried to explain to a group of Princeton University graduates why most of his own and his audience’s success would be down to luck. The author of The Big Short and Moneyball told them that the odds would just be tipped a little in their favour if they were born with a silver spoon in their mouth:
People really don’t like to hear success explained away as luck – especially successful people. As they age, and succeed, people feel their success was somehow inevitable. They don’t want to acknowledge the role played by accident in their lives. There is a reason for this: the world does not want to acknowledge it either.
The world Lewis was talking about was not the whole world, but the world as seen by the elites in unequal countries. By “world” he really meant “America”, and in particular he was talking about the “American Dream” – the idea that anyone can make it if they try hard enough and are talented enough, no matter how economically unequal the society is they are competing in.
The American dream is a myth, just like the London investment banker’s fantasy. Those who make money are often not very talented at all. They were just lucky at the right points in their lives. They might have worked hard and often are driven and greedy, but thousands of others will have worked as hard as them, been just as greedy as them, and not consistently struck it lucky. Most often, those who make money had money given to them in the first place, through inheritance that increased their chances; but it is always down to luck. Don’t believe the myth of the nice, kind, gifted, self-made entrepreneur.
We live in a world in which those who have got to the top have got there not out of great merit, but because they often had a few unfair advantages to start with, such as being born male, white and rich, because they had many lucky breaks on the way up, and often because they were willing to stamp on others’ chances as they rose. The human world does not consist of just a few superior beings able enough to do the key things that need doing, and a lumpen mass of inferior beings who could never do these things and so should be penalised appropriately.