(also known as
brainwashing, reeducation, brainsweeping, coercive persuasion, thought
control, or thought reform) is a controversial scientific theory that
human subjects can be indoctrinated in a way that causes "an impairment
of autonomy, an inability to think independently, and a disruption of
beliefs and affiliations. In this context, brainwashing refers to the
involuntary reeducation of basic beliefs and values". Theories of
brainwashing and of mind control were originally developed during the
Korean War to explain how totalitarian regimes appeared to
systematically indoctrinate prisoners of war through propaganda and
torture techniques. These theories were later expanded and modified by
psychologists including Margaret Singer and Philip Zimbardo to explain
conversions to some new religious movements (NRMs). This resulted in
scientific and legal debate; with Eileen Barker, James Richardson,
and other scholars, as well as legal experts, rejecting at least the
popular understanding of the concept. Other theories have been
proposed by scholars including: Robert Cialdini, Stanley A. Deetz,
Robert Jay Lifton, Michael J. Freeman, Daniel Romanovsky, Kathleen
Taylor, and Benjamin Zablocki. The concept of mind control is sometimes
involved in legal cases, especially regarding child custody; and is
also a major theme in both science fiction and in criticism of modern
political and corporate culture. However, in the view of most scholars,
the theory of mind control is not accepted as scientific fact.
Deceptive and Indirect Methods of Persuasion and Control
assultassult this is
detaild information on what i remember and what i think happend. what
realy happend has no relation to what i think happend affter i was
attacked but seems to fit in what i think. behind the bushes where i
was assulted in front of the restaurant between that and the building
next to it there is a space between them where one can walk to the back
of the restaurant and the building next to it. at the rear theres a way
to pass the fence and go into the parking area behind the restaurant. a
guy that works or was at the restaurant after calling the cops for me
kept pointing to the rear of the restaurant where the parking area is.
and pointing across the street to wallfreens parking or the post road i
dont know. first it was somone that knew he can go through the fence
into the parking area behind the restaurant. befor crossing the street.
any other way i would not niss seeing anyone. the guy that kept trying
to tell me somthing where he was pointing must have seen somthing. so
what i have now is direction of escape and a possable eye witness
To be sworn to by all clergy, pastors, confessors,
preachers, religious superiors, and professors in philosophical-theological seminaries
. .i . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day. And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:19), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical’ misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and lord.
Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili,especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.
Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.
I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. . .
this is about nostrodamus marking age of earth and time to this day
anyhow I count the years from the creation of the world to the birth of Noah as 1,506, and from the birth of Noah to the completion of the Ark, at the time of the universal deluge, as 600 (let the years be solar, or lunar, or a mixture of the ten) I hold that the Sacred Scriptures use solar years. And at the end of these 600 years, Noah entered the Ark to be saved from the deluge. This deluge was universal, and lasted one year and two months. And 295 years elapsed from the end of the flood to the birth of Abraham, and 100 from then till the birth of Isaac. And 60 years later Jacob was born. 130 years elapsed between the time he entered Egypt and the time he came out. Between the entry of Jacob into Egypt and the exodus, 430 years passed. From the exodus to the building of the Temple by Solomon in the fourth year of his reign, 480 years. According to the calculations of the Sacred Writings, it was 490 years from the building of the Temple to the time of Jesus Christ. Thus, this calculation of mine, collected from the holy writ, comes to about 4173 years and 8 months, more or less. Because there is such a diversity of sects, I will not go beyond Jesus Christ.