By Susan B. Martinez
Debunks loved theories of mainstream consensus and divulges the deeper mysteries of the technology of the unseen
• finds a brand new “Theory of Everything” to interchange the normal version and whole our wisdom of Earth technology, anthropology, psychology, and spirituality
• Explains the flaws of the large Bang, evolution, ice age conception, and worldwide warming
• indicates how the Freudian and Jungian theories of the subconscious have grossly misrepresented the spirit of guy and the psyche of humanity
What if technology and society’s such a lot darling theories, taught as truth, have been a hundred% fallacious? What if the anomalies that disprove those theories have been lined up and distorted and any critical demanding situations disregarded as lunacy, hysteria, junk technology, and dissension?
In this primer in deprogramming, Susan B. Martinez unearths the disinformation on the root of mainstream consensus considering. She punches gaping holes within the loved theories of the large Bang, Darwinian evolution, ice a while, and worldwide warming. Drawing at the historical technological know-how of the unseen and revelations from the Oahspe Bible in addition to essentially the most complicated thinkers in astrophysics, she explains a brand new “Theory of Everything” to switch the traditional version. She explores the idea that of vortexya, the cosmic whirlwind of our personal geomagnetic box, and is the reason easily the delicate alterations that ensue on the earth and within the universe over the years with no the “magical thinking” of the large Bang, international warming, or ice a while.
Martinez finds how the instability of society itself has discovered its approach into our theories, positing explosive swap and acceleration the place there's none. She explains how homo sapiens’ evolution didn't unexpectedly speed up 40,000 years in the past and tradition didn't speed up to start civilization an insignificant 6,000 years in the past. She indicates how the theories of the Freudian and Jungian subconscious and of reincarnation have grossly misrepresented the spirit of guy and the psyche of humanity.
Resurrecting the majestic order that was well-known on the foundation of truth, Martinez exhibits that the shift from the Age of Disinformation to the Age of realizing is easily underway.
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In tandem with the education programmes, the Canadian government also sought to limit aboriginal ceremonial activities. The Indian Act of 1927 further restricted aboriginal peoples’ activities: they were not allowed to form political associations, practise their traditional religion nor speak their own language. 4 In the 1951 Amendment of the Indian Act, the government changed its policy and recognized aboriginals as having distinct societies, and could afford to encourage the cultural distinctiveness of aboriginal peoples, for in the spirit of the time, this was consistent with the government’s approach to other minority groups.
One of Raymond Bucko’s consultants on Pine Ridge said that when he was young, before the arrival of AIM, traditional religion and its participants were ridiculed, but when AIM leaders, who were role models to the young, began utilizing Lakota ceremonies this motivated them to participate, as Bucko learned (1998: 188–9): It is generally agreed by the people with whom I worked that the AIM years did produce an increase in visibility and acceptability of traditional practice. Everyone acknowledges that there are more and more sweats on the reservation.
Lakota spirituality as a world religion The story of how Lakota practices have become the most widely known and accessible forms of Native American spirituality begins with Nicholas Black Elk, a Lakota approached by Nebraska poet John G. Neihardt in the 1930s, still at a time when anthropologists and others had sought to salvage dying cultures, as they were perceived then. Neihardt was collecting oral accounts of historic events to flesh out his epic A Cycle of the West, which was to include an account of the late nineteenth-century Ghost Dance movement (Neihardt 1979: xv; cf.