Page 1
Page 2
Page 3
Page 4
Page 5
Page 6
Page 7
Page 8
Page 9
Page 10
Page 11
Page 12
Page 13
Page 14
Page 15
Page 16
Page 17
Page 18
Page 19
Page 20
Page 21
Page 22
Page 23
Page 24
Page 25
Page 26
Page 27
Page 28
Page 29
Page 30
Page 31
Page 32
Page 33
Page 34
Page 35
Page 36
Page 37
Page 38
Page 39
Page 40
Page 41
Page 42
Page 43
Page 44
Page 45
Page 46
Page 47
Page 48
www.shamansociety.org 11 to subconsciously select data which will then invariably lead to conclusions which only perpetuate chronic avoidance of the crux of the matter. People who are taken over by the eepawe- tiko parasite are unconscious of being taken over as this psy- chic coup takes place through their unconscious blind spots. When we are taken over by more powerful psychic forces we dont know that we are possessed by something other than our- selves which is precisely the way the eepawetiko virus wants it. A Lethal Mirage Though relatively real and most definitely needing to be dealt with and faced within the level of relative reality the eepawetiko virus has no objective independent existence separate from our own mind. This is analogous to how a vampire cant exist autonomously from its own side sepa- rate from us a vampire can only take on apparent existence relative toand feeding off ofus. As compared to existing by virtue of something the eepawetiko bug can only exist by the lack of virtue of our own obscured and unexamined minds. There is no entity outside ourselves who can steal our soul the dreamed-up phenomenon of the eepawetiko virus which arises entirely within the sphere of our mind tricks us into giving it away ourselves. The most depraved part of falling under the sleight-of-hand of the eepawetiko virus is that it involves the assent of our own free will as we willingly though unknowingly subscribe to our enslaved condition. In other words no one other than ourselves is ultimately responsible for our situation. Ultimately speaking with the eepawetiko virus we are not being infected by an objectively existing indepen- dent or substantial entity which is why there is in reality noth- ing outside of ourselves to be afraid of. If we reify the eepawetiko bug as being real other and truly existing independently of ourselvesand therefore a sub- stantial threat to usthis virus of the mind will then inspire magnify and feed off of our fear. Conversely if we think that the eepawetiko virus is merely a function of our imagination and is hence unreal and something to be ignored we have then fallen under its spell albeit in a different way such that it can then unrestrainedly act itself out through us beneath our conscious awareness. This conundrum points to the extreme paradox that we have to be able to embrace within ourselves in order to get a handle on these trickster-like forces. The eepawetiko virus exists in an intermediate realm in which it is both real and unreal at the same time. Though not objectively existing in an absolute sense the eepawetiko pathogen has a virtual reality such that it can destroy not only us as individu- als but potentially our entire species. The fact that something that only exists as a function of ourselves can unleash enor- mously destructive forces upon the world and in so doing can ultimately destroy us is pointing at the incredibly vast invis- ible yet mostly untapped unharnessed and unrealized creative power that is our inherent human birthright. Interdimensional Demons Referring to the eepa Makua says Demons they could be called interdimensional demons.7 Unconscious psychic forces demons have a psychological reality in that they affect and alter our experience of ourselves. The origin of the wetiko demon are split-off parts of the psyche what Jung would call autonomous complexes. Due to trauma or some other form of transgression of our psychic boundaries a part of our psyche dissociates and develops a seemingly independent and autono- mous life of its own. Indigenous people the world over refer to these autonomous complexes as demons. These demons inhabit the higher and lower realms of mind in such a way that as Makua points out they are truly interdimensional easily able to pass through and fluidly operate across the appar- ently solid boundaries of mind and matter of inner and outer of dreaming and waking. Not constrained by the conventional laws of third-dimensional space and time these nonlocal interdimensional demons manifest themselves by in-forming and synchronistically configuring events in the seemingly out- side world so as to express themselves. Just as in a dream events in the outer world are symboli- cally reflecting a condition deep within the psyche of each one of us. The worldly powers-that-bethe people and corpo- rate institutions in positions of power to influence perception and deceive the massesare themselves lower-level reflections of and instruments for these higher-dimensional masters of deception who are actually the ones in-forming and guiding much of the deception within between and among ourselves. We need to understand that our current world crisis has its roots within the human psyche and is an expression of it. We must not become entranced into believing that the many problems we face as a species have a concrete objective and extra-psychic origin or we are doomed. We will then uncon- sciously repeat and continually re-create endless suffering and destruction in more and more amplified form as if we are hav- ing a recurring nightmare. The virus of evil at first insinuates itself into the soul in in- cremental unnoticed and insidious steps but at a certain point this leukemia of the soul becomes seemingly irreversible lead- ing to its hosts destruction. Once we fall into our unconscious and identify with and act out our unreflected-upon point of view our uncorrected error becomes an open door for the eepawetiko virus to lend its deviant force to what is increas- ingly going off course taking us with it in an ever-downward