Charlie Kirk and the "New Person"
Are political extremism, participation in organize crime, and spiritual oppression all expressions of the same inner state? Is that inner state the result of a grooming process? What does this process do to the individual?
I’m going to answer those questions today, in the context of the Charlie Kirk assassination. I was never a big fan of Mr. Kirk, I thought his Middle East politics were suspicious. I did appreciate that he went to colleges to debate with kids. Interacting with Kirk was probably the only instruction on how to reason that most of those students will ever enjoy.
Whatever one’s political beliefs, emotionally healthy people can agree that far too many teachers, doctors and other people in positions of authority have reacted to Kirk’s assassination like this:
Charlie Kirk wasn’t a violent person. What he did to anger some people was to challenge their views. By exposing their logical inconsistencies, Kirk threatened some people’s narcissistic self-image. (I.E. “My liberal, anti-Christian, anti-White views show that I’m enlightened and good and you, Charlie Kirk, threaten me by undermining my certainty.”) Narcissists usually react with rage to such threats. They have a shaky relationship with truth. To quote Tom Dillon, “if you react to the death of a man like Charlie this way, you’ve reached a very low place in your life.”
An awful lot of people have reached a very low place in their lives. A shocking number of them are in congress. It’s almost as if certain professions, like school teachers, have been consciously staffed with people at this low. Therefore, I believe it’s important to try to understand how they got there.
Kirk’s assassination has exposed many people who hold two contradictory beliefs at the same time. I wrote about these previously as the “new people”, borrowing the phraseology of Matt Taibbi, John Kiriakou and Chris Hedges. “Progressives” who cheer the assassination of Charlie Kirk, or our “MAGA” attorney general who cheers oppressive “hate speech” crackdowns, are all acting like “new people”.
The relationship between childhood abuse, narcissism and psychological “splitting” is constantly being reexamined by psychologists and other materially-orientated professionals. They struggle to even define the terms. Nonetheless, they seem to agree abuse and narcissism, and abuse and schizophrenia are related in some way. They also seem to agree that “borderline personality disorder” (which they can’t distinguish from narcissism) and schizophrenia both involve dissociation in some capacity. In order to believe two contradictory things at once you have to “fragment your consciousness” or “dissociate”. So when I talk about “new people”, I’m talking about people who are good at using dissociation to avoid emotional pain.
To my knowledge, German criminologists were the first to scientifically study this “new people”-style psychology. Psychological splitting was identified by Austro-Hungarian criminologists Hans Gross, Paul Näcke and others because they studied con-men, prostitutes and informant networks. These men’s work was in turn repackaged by Sigmund Freud under the moniker “narcissism”. In late 1918, Freud tried to sell “narcissism” consulting as a treatment for war neurosis to the Austrian military but WWI ended before the deal went through. Next Freud and his cheerleaders marketed their insights to Anglophone militaries and intelligence services, perfectly mimicking the exodus of Vienna’s Ringstrasse to London and New York.
Interested in the criminal psychology in Early Hollywood, the “intelligence community”, or Washington D.C.? Please see my posts “Liquor-Men to Movie-Men” and “Georg Ferdinand von Springmuhl”.
Freud was a legitimate expert on Ringstrasse psychology, which often involved the consequences of childhood abuse and organized crime. His star patients were the neurotic children of wealthy Galician Jews who immigrated to Vienna after 1848 when Emperor Franz Joseph adopted policies that granted their parents economic favor. Human trafficking and prostitution underwrote every aspect of the Jewish economy— licit and illicit— in this troubled Galician region, which was also the border between the Austrian and Russian empires. Sex-trade families were riddled with incest and pedophilia, with parents usually “grooming” their children into the trade. [Prostitution and Prejudice, Bristow, 1976] Sex abuse was Freud’s original explanation for his patients’ dissociative psychological troubles, but bowing to pressure from their parents he “repudiated” this theory and blamed the children for their abuse instead. In exchange, he was given a position at the Vienna Medical School by its Ringstrasse patrons.
But sex wasn’t the only thing for sale in Galicia. Both Russian and Austrian authorities worked with the Galician Gang for intelligence purposes. By the 1890s the Galician Gang had set up shop in Chicago under Arabut Ludlow’s friends The Kentucky Colony. Soon, the leaders of the US intelligence community like William Colby and James Jesus Angleton were also doing business with them. Law enforcement jumped into bed with organized crime: “new people”. If you try to talk about this with intel community members, you’ll face a great deal of resistance, even if they cannot dispute the historical facts.
My purpose in rehasing all this is not to depress readers, but to offer insights which may lead to uplifting solutions. What I’ve noticed is that persistent organized crime networks like the Mafia or the Galician Gang survive because they groom vulnerable children. Not just for prostitution, but as henchmen too. This grooming can start well before puberty. These children have usually experienced a severe emotional trauma, like sex abuse, neglect, the breakup of their family, or trouble with the law, and as a consequence feel unworthy and isolated. The grooming gang will offer them something to be proud of, like membership in a “prestigious” organization, but at the cost of the child’s integrity and further isolation. The gang always takes more than it gives, but the victim is scared to give the gang up. (The gang becomes part of the abused child’s narcissistic self-image, they are “addicted” in a way.) These targeted children get used to dissociating to deal with their resulting inner pain. The “new person” is someone who learns to be very good at dissociation.
The first time I remember being confronted with dissociation in high places was when I was a child and Bill Clinton was president. He called himself a “compartmentalizer”— read all about it here, and here and here. He wasn’t quiet about it:
In a word, Bill Clinton is the national embodiment of a neurotic symptom that has showed up as the self-description of overreachers everywhere: compartmentalization. And, boy, can he compartmentalize. Never before has American public life been witness to a man who can open and shut the many doors of his mind and soul with such chilling self-assurance. The country has watched with wonder and nausea as Bill Clinton has diffracted himself into several Bill Clintons-the adulterer, the good father, the loyal husband, the lousy husband, the liar, the truth-teller, the empath, the charmer, the politico, the policy wonk, the man who loved Yitzhak Rabin, the man who strokes Yasir Arafat, the peacemaker, the missile launcher, the liberal, the social conservative, the moral arbiter, the seducer.” The Observer, “Clinton’s a Compartmentalizer— are you?” Nov 1, 1999.
Even my tween brain knew such thinking represented an unhealthy splitting, a sacrifice of personal integrity at the alter of expedience. As I got older, I saw this “new person” at the CFR were I worked (check out where dissociation got Max Boot); among financial industry execs; and among the intelligence community professionals I met. It is my believe that “prestigious” institutions which do not serve the public interest actively recruit dissociators, and that’s why Taibbi, Hedges (both ex-legacy media) and Kiriakou (ex-CIA) see “new people” all around them. My suspicion is that “permanent Washington” is built on childhood trauma and dissociation-as-a-coping-mechanism.
So I’m going to give readers what I believe is insight into this “new person” by pointing out dissociation in other spheres. First, Mexican organized crime, the terrorist “cartels”. Here’s a headline:
El Makabelico, the rapper accused by US of ties to Cartel del Noreste: ‘I grab the mic and the devil gets inside me’ (El Pais, Aug 11, 2025)
“El Makabelico” is Ricardo Hernández Medrano, a narco-rapper who is now sanctioned by the US Treasury Department for allegedly money laundering for the aforementioned cartel. Medrano is also a splitter, as he explains:
“Makabelico is the one who raps, the one who swears, the bellicose one, the rude one, like my alter ego. I prefer to be behind a mask so I’m more comfortable expressing myself strongly. Ricardo is the one who goes to the store like any other person,” he [Medrano] explained in the podcast.
Always with the Louis Vuitton.
What brought this balaclava-clad Mexican to personality disintegration? According to him, teenage conditioning through rap, hip-hop and horror genres. His creative reinterpretation of the violent content he consumed brought him to the attention of cartel advertisers— people looking for content to recruit other kids:
His interest in music began at age 14, influenced by the rap and hip hop playing at the time, while he lived between Texas and Tamaulipas. His first rhymes came from joking around with his high school friends, “funny stuff” meant to make them laugh. Many of them said, “Yeah, make it.” At 22, in 2013, he began recording himself in his studio and creative space, which he named Comando Exclusivo. His first stage name was Jr. El Makabro, a pseudonym with which he composed his first songs — a romantic reggaeton called Te vas, as well as three commercial tracks for Frutería Estrada in Nuevo Laredo [a grocery store], where he was born.
Over the next three years, he began receiving requests from organized crime to compose commissioned songs. He says much of the inspiration for his lyrics came from what was happening in his city, caught in a brutal war between the Gulf Cartel and Los Zetas — who later became the CDN — as well as his interest in horror. “Then they started asking me for strong, warlike songs. That’s when I changed my name from Makabro to Makabelico,” he recounts on the podcast. “Strong songs,” he affirms, like Chiquitín v3 — one of his favorites — in which he openly declares his allegiance: “My cartel is respected, pure coca delta nectar. I’m not above anyone, kids don’t exaggerate it. I’d give my life for my Cartel del Noreste.”
But all this narco-glamour is only half the picture. While Medrano focuses on the machismo of cartel violence, he has to dissociate from the social catastrophe of that violence, as well as cartel leaders’ ultimate indifference to him. The reality is Ricardo Hernández Medrano, the teen who sings about supermarkets, has submitted to the narco-mob: he might be loyal to them, but they view him only as a body to be used. The most he can hope for is to be one of many peons caught in the crossfire of their grubby turf wars. Does this mundane reality enter into the “Makabelico” avatar? No! Madrano has to dissociate from unpleasant truths to keep his narcissistic cartel power-dream potent, otherwise his fawning lyrics are exposed as maricón. Madrano’s "narco-corridos" career is the personal tragedy of a scared kid splitting to feel worthy and stay safe. The man Ricardo Hernández Medrano has been pushed aside for a “devil”.
The Mexican cartels enjoy recruitment from a vast sea of under-supervised children. The cartels specialize in indoctrinating these kids in their “terror schools” and other abusive initiation systems. In these systems young victims are forced to kill each other, eat human flesh and participate in other atrocities. This is abuse on an industrial scale. I don’t know how any human— child or otherwise— could survive these situations without personality-splitting and disassociation. The result is a trauma-bond: teens ‘addicted’ in the same fashion as Medrano and who would also give their lives for ‘their’ Cartel.
Mexican cartel 'terror schools' train recruits in cannibalism, New York Post, Feb 15, 2022.
“Once a group of new recruits have graduated from training — that is, they have hunted down, killed, skinned, cooked and then eaten their assigned victim — they cannot go back into traditional Mexican society,” said security analyst Robert Bunker.
“They have forever been changed. Their souls have in a sense been darkened in the process,” said Bunker. “Having survived this brutal ‘trial by fire,’ they will not hesitate to carry out future cartel orders, no matter how barbaric those may be.”
He said the video of one cartel member’s “battlefield cannibalism,” which went viral after it surfaced last month, is now part of the arsenal of the brutal narcos.
**AndreaNolen.com bonus prediction**: Cartel recruitment or slavery will be fate of most of the 300,000 or so migrant children “lost” by the Biden Administration. Previous waves were encouraged Obama’s DACA, as well as the second Bush administration: both a cynical boon to the cartels. These dislocated children will grow up to enforce vote harvesting in American cities where cartel leaders contract with local plutocrats— the “bossism” system which Lincoln’s supporters put in place 150 years ago. They are the roots of the next generation of organized crime.
Mexcian drug-lords weren’t the first to think of this trauma-recruiting. Breaking-in processes for kid-recruits typify most ethnic gangs. The goal is to destabilize the recruit, numb their conscience, and isolate them from social support structures outside of the criminal syndicate. In the case of the Galician Gang in Vienna circa 1910, anti-Austrian violence on university campuses was a common proving technique. The teens would be encouraged to attack non-Jewish students, then their elders would cry “antisemitism” if authorities acted. The result was oppressive to the larger student body’s freedom of expression and dramatically increased resentment against the Ringstrasse and their teen enforcers.
For my next example, I’ll pick up on Robert Bunker’s observation about the “darkening of the soul”. The goal of many New Age religious practices is dissociation, particularly those which draw on Buddhism and Hindusim through yoga and meditation. The devout believe dissociation allows them to channel certain gods or demons and get “spiritual attainments” or superpowers thereby (siddhis).
It’s rare for a yogi to get fame for his siddhis; very few practitioners achieve a following. However there are scientifically verifiable characteristics common to nearly all practitioners who pursue yoga or Buddhist mediation for long enough. These characteristics include dissociative states and involuntary body movements. Developing one’s ability to dissociate has a tremendous negative impact on one’s agency to govern oneself.
Final “Kundalini Yoga” image in a series contained in Joga Pradīpikā, an eighteenth-century text credited to Ramanandi Jayatarama. Full “awakening” happens when the snake spirit rises from the chakra seat at his crotch to the chakra seat in his forehead. The Public Domain Review.
Readers will probably be more aware of the Kundalini working as presented in the above image.
Brown University researcher Willoughby Britton investigates how mediation (and psychedelics) influence “ego dissolution” and other somatic phenomenon as part of her “Contempletive Development Mapping Project”, an offshoot of the university’s yogi-rehab called “Cheetah House” in Providence, RI.
From Cheetah House’s current events paage.
Dr. Britton was able to collect her data because of the personal tragedy of a number of Brown University students. These students had taken lab courses in "mediation training" which were taught by instructors who were ignorant of the dangers of meditation, particularly to those prone to dissociative mental problems like schizophrenia. After the labs, these students then went to India to learn more “mediation training”; they took vows and became temporary monks; and on their return to Brown they were unable to function at the university. Britton says some of these young people hadn’t spoken in months and were "coping with a lot of challenging mental states." In particular, they couldn’t handle the communal lifestyle in college dormitories. The students came back "having no idea what happened to them and spending all their time trying to manage their symptoms by themselves”. Traumatized students reported a tremendous amount of shame and isolation.
Cheetah House was set up to house these struggling young people. "Dark Night Yogis" work at the house and, according to Britton, these yogis have "made it through the other side and can offer a helping hand" to mentally unwell college students.
So what were the symptoms Britton encountered? Here’s a list in her own words. Note she says nearly all serious mediation practitioners experience these symptoms (close to 100%), and experience them to a debilitating level (i.e. they can’t function at work or look after children properly) for an average of 3.4 years:
1) “Overwhelming” and “disorienting” cognitive effects: “So there tends to be an increased sampling rate of reality. So your ability to notice things is increased, [...] that might be pretty fun on retreat but when people get off of retreat they still have so much information coming into their systems that it can feel very overwhelming like stimulus overload... you can hear much softer sounds and louder sounds are much louder. You might feel them in a different sense, like a truck might feel like its actually driving through your whole body rather than just hearing it. And that goes with every sound.” (What Britton is describing is synesthesia.)
2) "I would say one of the most common, central features, not everyone, but pretty close" is "a change in the way people experience their sense of self". Britton recognizes that "attenuation in self or a complete dropping away" is a "goal of the contemplative path" but for many people "it is very, very scary". She describes a "lack of a feeling that there is anybody controlling, for instance words coming out of the mouth without knowing who would be speaking them"; or "when you move your arms and legs to walk it's not really sure who decided that"; or "when someone asks you a question there's almost a panic feeling because you don't know who is going to answer the question".
The loss of self is tied to "temporal disintegration, so your sense of time can fall apart, and along with that your sense of a narrative self over time... a sense of self along with a sense of past and future disappears...people [feel] almost like they are waking up in a new reality every several minutes" this is "really disorienting”. “You can wake up and really have to study your environment to figure out who you're talking to and what the conversation's about [laughs]."
3) "One of the most common symptoms is fear" tied into loss of sense of self. "People can have phenomenal levels of fear. Primal, existential fear... that doesn't seem to have any reference point, it just comes out of nowhere and can be very debilitating."
4) There is an "affective (emotional) dimension" to practitioner’s dis-regulation, including "manic manifestations of euphoria, grandiosity and also the worst depression, meaninglessness nihilism”. People can lose all affect altogether, meaning they don't feel anything and go completely numb. “I don't think anyone hasn’t gone through, anyone we've interviewed hasn't gone through some sort of change in their emotional life and usually it's an eruption of emotional material."
5) "De-repression of psychological material", usually trauma memories and "whatever our particular psychological knots are" bubble up “in a way doesn't seem to be contained to the ‘krishin’ [meditative retreat space]. Its almost like you tear something open and it's just open." (What Dr. Britton seems to be describing is a re-traumatization like that which can happen during talking therapies.)
6) “Physiological dimension”: practitioners experience "general musculoskeletal body pain, headaches, and very strange sensations. We told people not to use the word "energies", so we got a lot of metaphors, things like being plugged into a wall, having 1000 volts running through you, there are a lot of electricity-type metaphors. And finally we gave up because people just kept using the word "energy".” Britton lists “movement sensation” in the body, changes in temperature (“hot flashes”, “burning sensations”), as well as "involuntary movements, they look like convulsions” where people “twitch” and report a “lighting bolt going through them but you can see it... their arms flap, grimacing, different types of facial ticks and contortions."
7) “Perceptual changes”: “There seems to be... I don't know if I would call them hallucinations, but experiences in every sensory modality. Especially visual lights.... the lights are particularly interesting to me because they tend to differentiate a spiritual experience from a potentially psychiatric situation. Seeing pinpoints of light, people call them Christmas lights, they might be different colors or lightening of the visual field in general. I should say that all of these symptoms, or sorry experiences, these are not just things that are happening on the ‘krishn’ during meditation, these are things that are happening off the ‘krishn’ which is where they start to become difficult because people-- They're fine if you're on the ‘krishn’, but when you need to go to work and these things are happening, people are having involuntary movements at their desk at work and eruptions of emotions-- that's where it becomes difficult.”
Britton says that Eastern meditators have experienced these manifestations for over a thousand years: "This is definitely not new. It's in the texts in spades and its in the texts across traditions. It's not just Buddhism, we see it in Christianity too." She brings up a very interesting point, because the experiences/symptoms she describes look a lot like traditional Christian accounts of demon possession. In fact in Corinthians 10:20 St. Paul states that the gods of the pagans are demons. I’ll remind readers that the originators of yoga, Indian mystics, believed the poses act to channel ‘gods’ like the one below.
Image of goddess Kali from her shrine in Bangalore’s Purohit Temple.
The above YouTube video shows the “kaliasana” yoga pose which supposedly channels the goddess Kali, a goddess who represents destruction, including ego-destruction. “Siddhis”, or the supernatural powers maintaining such a yoga position for long enough will allegedly bestow, may be: the power to change your physical size; the power to get anything you want; the power to control every living being… the glamorous promise is that by losing your ego you’ll become a “made man”!
Bada-bing.
So where does the dissociation come in? Review Britton’s list of symptoms/experiences again. As practitioners grasp to expand their consciousness, they lose it. As they seek to improve their mental health, they lose it. Practitioners must deny (dissociate from) their personal experience of their practices not working or risk damaging their pride and being rejected by their social circles. Practitioners must submit to the ‘dark night yogis’, or some other guru, who has subjectively assessed themselves as “having come out the other side” and therefore is able to “help” the diminished student.
At this point I’d like to direct readers to my writing on British Intelligence and its promotion of dissociation-inducing New Age practices: Spooks of the Raj: Sgt. Pepper and the New Age Movement. Intelligence-adjacent pundits like Allen Ginsberg thought New Age practices (guru religions, psychedelics) would ‘open up’, or dislocate, young people sufficiently to channel the spirit of revolution that would undermine his “Christian”/"T.S. Eliot” competitors at the CIA like James Angleton. Ginsberg’s poetry borrows heavily from esoteric and Eastern tradition.
Dear reader, please understand from the above that there is scientific reality to the dissociative effects brought on by New Age/Eastern meditative practices. It’s not all malarkey. But the Pollyannaish understanding of Eastern practices made popular by The Kentucky Colony and their Unitarian Universalist forebears in Lincoln’s political camp are dangerously shallow. They projected Christian understandings onto cultural practices that are antithetical to Christianity, though progressives are strangely shy to recognize this.
The Kentucky Colony’s “Swami Vivekananda” at the Parliament of Religions during the 1893 Columbian Exposition in Chicago. (Center, in turban and black robe.)
From The Spiritual Bee: “Swami Vivekananda seated on stage at the Art Institute, during the World’s Parliament of Religions conference (1893). It was from this stage that Swami Vivekananda gave his first speech introducing Hinduism and Vedanta to the West.
The moment he launched his speech with the loving greeting of “Sisters & Brothers of America”, there was a deafening applause, which lasted a full 2 minutes. The extraordinary reference had touched the American heart deeply, for all previous speakers had addressed the audience formally as “Ladies and Gentlemen”. But this greeting came from Swami Vivekananda’s Rishi heart, which was overflowing with love for humanity. Hence it had a magical effect, as he himself described!”
In agreement with Prof. Britton, many ex-New Agers identify personality disintegration and ‘splitting’ with their yogic and psychedelic practices. I offer you now the experiences of Chelsea Peat, a former New-Ager who converted to Christianity after over 15 years of “religiously” practicing yoga and after over a decade of proselytizing for the occult. Peat is a Christian as understood by Pastor Derek Prince, who emphasized spiritual warfare. Readers may be shocked at how her account of what she now recognizes as demonic possession mirrors the experiences of children groomed in cartel “terror schools”. Her yogic experiences perfectly mirror Britton’s observations, but Peat doesn’t give any credence to “coming out the other side” of yogic personality disintegration.
The further I did this shadow work, this inward work, this seeking of my higher self, all of this occult, New Age stuff, I realized I became more and more broken. The more I searched within my self the more darkness and despair I found. The more I traveled into myself the more I saw this bottomless pit within, this void of nothingness and despair. And I think there is a lot of false peace on the outside but there’s a lot of disassociation in the New Age, in trying to meditate and reach Nirvana." Peat testimony, August 2025.
Chelsea Peat became involved in black magic, ouija boards, Buddhism, tarot divination, voodoo and Wiccan practices as a pre-teen who sought out a “world of escapism” as her family collapsed and her mother took her from Phoenix, Arizona to a new life in the U.K. Her mother, who indulged in “lots of drinking, partying”, acted more like young Chelsea’s sister than parent at that time. Chelsea became resentful of her mother’s poor parenting, they fought often and trust between them disintegrated. Chelsea identifies this resentment and dislocation as the vector which let the demonic into her childhood life. In the beginning, her experiences of the occult had a certain glamor:
All I can say is when I got involved in magic heavily as a child I was completely devoured by it, but it was so slow in the beginning and seducing… It was like the enemy was only giving me glimpses of the fact that something was happening, it pulled me in to go further: “But is it really happening? Let’s try more, let’s try more”. By the time… so clever, because if you think, if the enemy does a full-on fireworks show of loads of demons and scary things straight away, you’re gonna go “Whoa! Stay Away!”, but with me it was like a little orb here, changing your eye-color there…
For young people growing up in the U.K. in the 1990s it was hard to get away from glamorous depictions of “white magic” or Wicca in particular. “The Craft” was a 1996 girl-power witch movie wherein changing eye-colors was one of the “white” spells. TV shows like Charmed had a similar pre-teen audience.
Naturally, changing eye-colors wasn’t enough. Chelsea and her friends sought out more powers through Wicca and voodoo, which lead to traumatizing consequences and dissociative fantasy:
“It’s like I opened up a whole mess, can of worms, it started to devour me. [See Willoughby point 5.] Just awful things like dark presences in my house— a seven foot tall male figure— black, void of any light, always following me in any doorway… I saw demons basically, very small glimpses of little things which kept me even more in fear. [Willoughby point 3.] It was like the enemy was really playing with me… By the time I realized it was real, I was engulfed in it. I was constantly terrorized. When I would speak I would count every word on my fingers— it was like a nervous twitch— and if I had space on the last finger for an exclamation mark after the sentence, then I was okay... if my sentences went over, I was doomed. It was so bizarre. [Willoughby point 7.]”
It was a really horrible time. But the ultimate point to all of this was that I thought I was owned by the devil. To be honest, guys, I really believed this. And I got to that point that I realized it was all real, all true but it was pure evil. I was drawing pictures of the crucifix with a pregnant woman hanging on the cross bleeding out with her child, I was so dark, so so dark. By the time I realized it was all real, I thought it was too late. What the enemy made me believe was that I was inherently evil, I was inherently his possession, that I was born a witch, I will always be a witch. No matter what.”
Chelsea lived in a state of constant terror, would carve pentagrams into her skin, fantasize about suicide, and could only sleep by covering herself entirely and breathing through a hole between her sheets. Not unlike a “terror school”. This lasted about four years until she decided to burn all her witchcraft materials at 13. She had to “buck up her ideas” to help raise her brother when her stepdad left. But as she says, the “seeds” of magic-as-escapism had been planted.
When Chelsea got older (15) she experienced chronic pain in her spine (she has a degenerative spinal illness) and doctors perscribed her increasingly heavy doses of painkillers, which had distressing side-effects. On top of all this, she was sexually abused by her uncle, which she felt she had to keep secret from her family because she blamed herself. Although magic lead her to suffering in the past, Chelsea turned to Eastern religious practices for pain management and inner healing. She experienced all the symptoms documented by Britton: dissociation (“completely severed from my mind”), “timelessness”, euphoria (what she calls a“mini god syndrome”), bodily pains, etc.
I had experiences like this when I was heavily involved in mediation and stuff where I would have dreams, and I’d come back, and I cry because I didn’t feel that this was me. I was slowly, slowly becoming detatched from myself, from who I was. I was starting to float away and I don’t know what else was going to replace me but there were definitely plans for that. Chelsea Peat testimony, #2.
Here is where the “splitting” enters for Chelsea, because no matter how many times magic failed her, she kept returning to it in hope for personal healing and a prideful desire for esoteric knowledge. She progressed into sex magic, kundalini yoga (had the “awakening”), shamanism, and finally used Ayahuasca psychedlics.
There was such a false sense of peace because I had disassociated myself to who I was, my identity, to the point where I was just this floating, empty vessel, you know? And later, when I came to the Lord, I realized that basically, since I was an open, swept-clean vessel for demons to use and come in and out of me, I was becoming a fractured person, becoming multiple characters, to the point of where I was having images of suicide. It got really intense. I got demonized.”
“It really came to a head after I’d taken Ayahuasca. That really was like the final nail in the coffin where I was just saying “Okay spirit realm, have your way with me” and that’s when I became broken and started to split as a character. I had a really soft side and a really broken despairing side. My character was splitting into two. But there was multiple demonic things going on, it wasn’t just two.” Peat testimony, August 2025.
While Ayahuasca psychedlics gave Chelsea a temporary sense of peace (which she calls “thick” and “counterfeit”), the practice also left her with “horrible, murderous visions” of herself being killed:
It was gory things happening to me, it was flashing before my eyes every night. It was so overwhelming and it didn’t marry up to what everyone had been telling me: “This is a good thing! You’re opening up your mind to the spirit realm! Let mother ayahuasca guide you!” And on the other hand I’m having murderous images at night and I’m like “I can’t tell anyone this. Maybe it’s something to do with me.”
And that’s another thing. When you’re involved in “the law of attraction” (manifesting what you desire through willpower), and manifesting your reality and you’ve still got a crippled spine, you start to question: “Hmmm, maybe there’s something wrong with my mind. Maybe I can’t fix my reality because my mind’s broken.” Oh, gosh! That got me so enslaved.
It wasn’t long before I wanted to kill myself because of all the imagery I was having at night. I would have these gory images— I won’t go there because I don’t want to put that in your mind— of me being hurt badly. Tortuously. I would be like: “Oh gosh! What is that, what is that? Oh!” The more I’d freak out about it, the more intense they got. So then I played with it a bit because I was all about mindfullness and you know, what you project and what you get back and all that, so I thought “If I accept this it might be easier”. So I had to end up becoming numb to images of me being tortured and killed. It was like the spirit of self-murder torturing me at night and I had to laugh about it for it to go away. It started to make me numb to it to the point where I could just go “Ha, ha that’s funny.” It was sinister, like this training, reprogramming my brain and I wanted to kill myself. It was horrendous.
“It was like the demonic realm was trying to desensitize me to the idea of ending my life.”
I think I’ve made my point about the similarities between Peat’s and “terror school” experiences. Just like there are many childhood victims of Cartel indoctrination, there are many childhood victims of occult grooming, too. Two more examples:
Mara identifies a fractured and insecure childhood— a traumatic childhood— as the catalyst which lead her to seek “empowerment” in further trauma-inducing New Age practices (mediation, drugs, promiscuous sex), which she says then lead to a fracturing of her personal identity and exploitation by adults, including a sex-abuse yoga ashram “cult”.
Daniel got into magic and the occult through anime and the Japanese culture of “befriending demons” for power. He ended up cultivating what he identifies as demonic influences to get along with the tech entrepreneur crowd adjacent to Elon Musk and Jeff Bezos. This relationship lead him to feel suicidal and disconnected with himself.
Readers may be convinced that abuse-driven learned-dissassociation is a “mind hack” exploited by vicious organized crime gangs, exploitative ashrams and— depending on your beliefs about the metaphysical world— demonic spiritual warfare. But I’ve made further claims than that. I’ve suggested the “new person” is the base unit of “permanent Washington” and the “intelligence community”. What are the peculiarities of the grooming process there?
In my work on the origins of the intelligence community I describe how information selling networks grew out of merchant networks and government-collaboration with crime syndicates like the Galician Gang. I pointed out the Galician Gang connections of our former DNI, Avril Haines.
My belief is that the trauma-systems employed by these rotten institutions are poetically described in books like Anne Rice’s “The Sleeping Beauty Trilogy”, which Haines promoted through her Baltimore pornography store in the 1990s. This work details the systematic sexual abuse of ransomed teens from prominent families and their reprogramming. I think the same can be said for old OSS man Donald Barr’s “Space Relations”, a book on the same topic:
He [Donald Barr] was headmaster of the Dalton School from 1964 to 1974.[9] For a brief time, at the end of his tenure as headmaster, disgraced financier Jeffrey Epstein was employed as a math teacher. It is unclear whether Barr hired Epstein.[10][11] In 1973, Barr published Space Relations, a science fiction novel about a planet ruled by oligarchs who engage in child sex slavery. It has been noted that the plot of the novel anticipates the crimes of Epstein and his accomplice Ghislaine Maxwell.[12] D. Barr’s Wikipedia entry.
Bill Barr, Donald’s son, was both Bush I’s and Donald Trump’s attorney general during the president’s first term. It’s easy to speculate on why Bill Colby got himself involved in ugly business like the Franklin Scandal investigation, or how men like Peter Thiel might have risen from obscurity to influence. What we can be confident of is the result: proud compartmentalizers.
At the lower levels of society, it’s not hard to see how things like the rise of divorce, sexual revolution and NAMBLA promotion from men like Allen Ginsberg created conditions favorable to the exploitation of children and resultant dissociative coping mechanisms. By the 1960s CIA psychologists had the body of Hapsburg data from Freud and Sándor Ferenczi at their fingertips.
All this has been a while coming. I’m old enough to remember what political rhetoric was like under Bill Clinton and his wife, I remember the political cast of the schools and what was considered “upwardly mobile politics”. All these things were only toned-down versions of the violence openly expressed by “progressives” now. “New Person” thinking infected the privileged first, and as a student of Lincoln’s crime networks, I’m tempted to see the start of this anti-social attitude with the rise of the “Union Republicans”. Harpy teachers and Robespierre-like doctors are an expression of the impressionable lower classes aping their masters, inside and out.
So what’s the way out? The police in Warsaw understood that the way to stop the Galician Gang was to remove their access to vulnerable children. Female police officers supervised daycares for children found on the street. Eventually the Galicians moved to more accomodating cities and they didn’t return until the Soviets invaded. We can do the same. We can take a stand against human trafficking, even when it hides behind humanitarianism. We can pressure schools and hospitals to discipline and remove unethical employees. We can vote demogogs out of office. And, most importantly, we can find the strength to confront hateful principalities in the truth at the heart of Western Civilization, which invites humility and brotherly love, rather than demanding submission.
“Allen Dulles, the fifth and longest-serving Director of Central Intelligence, took a personal interest in the construction of the Original Headquarters Building (OHB). At the dedication ceremony for OHB, Dulles included a quotation in his speech: “And Ye Shall Know the Truth and the Truth Shall Make You Free” – John 8:32. Dulles insisted that the quotation be fixed in stone in the OHB Lobby.” Thank you, cia.gov.
