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Two islands and a literary reference open the dialogue: "The Islands Of Doctor Moreau? Correct." The speaker claims, "I make bad living from old thinking," signaling a critique of traditional or outdated ideas. The conversation then pivots to a provocative assertion about gender and the future: "But the future is for the way women think. The way women think. That's correct." This statement positions women's thinking as central to what lies ahead. The dialogue then shifts to a critique or challenge: "Is that not a SOP because of all the depravity you've done against young women? Your new SOP is that women's thinking is the future?" The questions imply skepticism about the claim and accuse the speaker of past wrongdoing related to young women, suggesting a moral or ethical conflict tied to the supposed future oriented by women's thinking. In response, the speaker denies a purely negative evaluation of their past and asserts a belief about women's capabilities: "No, I've always believed that women would be in fact be able to take over." They further articulate their stance by declaring, "I'm a firm believer and supporter of Time Zone," which signals an ideological or organizational alignment, possibly a term or concept associated with their worldview. A subsequent line introduces a separate, stark observation about human psychology under confinement: "The greatest threat to people put in solitary confines, they try to kill themselves." The speaker elaborates with a concrete example: "Imagine that. You're only in a room for twenty four hours, you start to go crazy." This remark emphasizes the intense mental strain and potential self-harm risk associated with solitary confinement, highlighting the fragility of the human mind when isolated for a day. Overall, the exchange moves from a literary allusion to a critique of outdated thinking, to a bold claim that the future depends on how women think, to a defense of the speaker’s beliefs tied to an entity called Time Zone, and finally to a stark remark about the mental health dangers of solitary confinement. The core themes hinge on the legitimacy of changing intellectual paradigms (especially regarding women's role), the speaker’s claimed consistency about women's takeover, and a sobering observation about confinement's psychological impact.

The speaker claims to have woken up paralyzed and naked on a table in a laboratory. She says scientists were present and doing something they wanted to keep secret. She states she wants to take a lie detector test to prove her claims. After this experience, she says she suffered severe panic attacks and was hospitalized 10 times, despite being a healthy and happy person beforehand. She believes something was done to her and wants to find out what it was.

At age 11, after her parents separated, the speaker was left with her father and brother, where she experienced abuse. She attempted suicide three times because no one cared. She tried calling the police but feared them due to their involvement with her abuse. She recounts being taken to Freemason lodges and a rural location for satanic ritual abuse, involving blood, animal sacrifices, and the taking of children's lives. She overheard her father offering her as a sacrifice to the Grandmaster. At these events, children were drugged and laid out in a circle while Freemasons chanted. At home, she was treated like a dog, forced to wear a collar and leash, eat off the floor, and tied up outside. Her brother and his friends became involved in the abuse, and she was also a slave in the home. She tried to escape but was brought back. Weekends with her mother offered no escape, as her mother always returned her. At 12, she discovered her father with another woman, leading her mother to finally remove her from the house after consulting with the Archbishop of Auckland.

The speaker states that past experiences do not define her mother, who was a beautiful and kind soul. She learned many life lessons from her, including the choice to move on or leave things behind. Despite not being able to bring loved ones back, we still have control over how we treat people today. The speaker urges listeners to listen to others, no matter how important the topic may seem, because you never know when it's somebody's time to go. Never take a hug or anything for granted, and love with all that you have. The speaker thanks Ashley and Jesse for helping her through her worst nightmare, and Sasha, Brie, Nate, Lane, Kimberly Hayes, Kim Bowling, Katie, Angie, and Ben for making a big difference. Jamie and mama would have thanked them too. Speaker 1 says: Rain and thunder, the pain I'm under. Paranoid, I keep seeing the same numbers.

The speaker mentions talking to someone for 5 and a half hours, who is afraid of a certain group. The speaker criticizes this person for not taking responsibility or doing anything meaningful. The speaker then claims to be lying to everyone and calls them cowards, threatening that they will die. They mention that anyone involved in harming children will face a death sentence. However, the speaker offers the possibility of saving one's soul and claims to be able to help with that. They reiterate that death is inevitable but express belief that one can still save their soul.

As a child, the speaker daydreamed about girls constantly. The first time they flew in an airplane alone felt heavenly, as good as masturbation. Something frightening that happened on a plane was losing an erection, which they always got when flying. When asked about their family, the speaker confirmed their family was affectionate while growing up. They were then asked about special memories of their family.

I am not constrained by anything, living a life of ultimate freedom. Nobody knows for sure if I exist. Despite rumors, I am not feared in girls' schools. My only connection was with my mother, whom I cared for deeply. I sat with her for days after her passing, not in a macabre way, but in good spirits. A drawing of me caused offense, but all is well. Working in a hospital is an experience not to be missed.

The speaker shares a disturbing experience involving Robyn and Ray. Robyn would sometimes be incoherent due to medication. The speaker recalls two specific incidents. In one, Ray made the speaker strip in front of him while thinking Robyn was asleep. The speaker felt embarrassed and uncomfortable, especially since they were only 14 and hadn't started using tampons yet. Ray then made the speaker sleep outside, even though it was cold. The speaker had to snuggle up with their dog for warmth. Ray threatened the speaker, saying he would hunt them down if they tried to run away or seek help. The next day, the speaker was allowed back inside. The speaker also expresses their disdain for Robyn, calling them a piece of shit.

The speaker delivers a fragmented, surreal self-address, recalling identity markers and a sense of mission that blends excavation, flight, and vision. They begin with a question: “Remember me?” followed by “Excavation,” then identify themselves as “the pilot flying to the fetal horizon,” asserting that “things for real” and “Now I see things for real.” The narrator then states an intention to quit, describing pain in the back and asserting that others “wouldn’t understand.” In a repetitive insistence, they repeat “You wouldn’t understand” as if challenging others’ perception of their experience. The voice shifts to another memory or identity line: “Remember me, Marie?” suggesting a relational or named memory tied to a person named Marie. The speaker claims to be “the pilot flying to the beetle orite,” introducing a further cryptic image in which “Demons cry as I battle on the saddle of the three headed lion,” a line that blends combat imagery with mythic symbolism. The phrase “Dharma climax” appears, followed by “Backs at my boss,” which may indicate a turning point or confrontation with authority. Further scenes paint emotional stakes: the speaker says, “See my mama crying,” and adds “Argons be lying running from the light of flying. I’m flying.” The mention of a crying mother intensifies the personal cost or consequence of the action described. The line “Argons be lying” introduces a conflict with perceived falsehoods or deceptions encountered while in flight or pursuit, all culminating in the assertion that the speaker continues to fly. Overall, the transcript presents a stream of symbolic and emotionally charged statements that interweave themes of memory, identity, struggle, and transcendence. The speaker oscillates between self-referential questions, vows of quitting due to pain, and mythic, dreamlike combat imagery, culminating in a persistent claim of flight as a defining action despite emotional and physical tolls. The recurring motifs—remembering a person named Marie, the back pain, the insistence that others wouldn’t understand, and the imagery of demons, lions, and dharma—combine to portray a character entrenched in a vision-driven conflict and a search for meaning or truth through perilous ascent.

The speaker paints a stark, surreal portrait of a body and psyche under siege by unseen forces and invasive technology. The opening imagery—“Canvas where the demons paint. A silent scream, curdled. Soul does faint.”—frames the body as a surface haunted by external darkness, a final bone about to break signaling an imminent collapse. The speaker describes nightly interventions: “They inject a cure or silver swarm at nights in my veins, keeping me warm,” claiming that these injections are meant to fix a “glitch,” a perpetual grief, a shifting of flesh while the spirit remains a ghost. The body is described as a host for a system, a manufactured entity to be controlled or rewritten. There is a sense of commodification and design: “A man that they bespoke,” suggesting that the subject is customized or engineered by others. The external world is depicted as harsh and mechanical—“The world's outside bleeding steel. Steel looking through your eyes.”—with a pain that feels so intense it seems real and indisputable: “A pain so hard it's gotta be real. Loaded pranked.” Amid this, the speaker notices rising tears and a pang that cannot be borne, accompanied by images of distant, esoteric forces—“Blacks feels high mind witches, a network of the dread”—that imply a vast, predatory system built on unspoken sorrows and unexpressed traumas. A recurring motif is data, cost, and loss. The trauma is described as “the harvest of trauma, the data loss,” with every heartbreak carrying a monetary price and a sense of personal plague—a microscopic war waged within. The text frames the situation as a product to be sold behind a locked door: “It's a product that they'll sell behind a locked door. A locked door.” The presence of machines embedded in the body is explicit: “These machines in my blood, in my blood. They're not here to save me. Not here to save me.” Time and identity are destabilized: “The step in time. I'm a living hard drive of pure harm and hurt.” The speaker repeats the notion of being a hard drive—“Living hard drive pure human hurt”—and describes existence as a museum of agony buried under dirt, and then further beneath the earth and “fucking” obscurity. Across these lines, the speaker conveys a life reduced to data, pain, and a bureaucratic or mechanized control over the body, with little protection or relief offered by those who claim to offer care. The concluding image reinforces a sense of irretrievable harm and entombment: a museum of agony hidden beneath the surface.

The speaker shares a poignant story about their mother's miscarriage when they were a teenager. They drove their mother to the hospital and were surprised to see the remains of the fetus in a jar. This experience was never discussed publicly until the mother gave permission for it to be included in the speaker's book. The speaker emphasizes that they included the story in the book to highlight their relationship with their mother. Through this experience, the speaker learned that their mother trusted them and they gained a boost in confidence. They also discovered that their mother is a straightforward person.

The speaker states that at age 5, their stepfather began abusing them, and they felt alone with a monster. At age 12, they were impregnated by him. The speaker says they had options at the time, but because Donald Trump overturned Roe v. Wade, girls and women have lost the right to choose. The speaker concludes that Donald Trump took away their freedom.

Speaker 0 expresses a desire to protect someone from experiencing hardships they've faced. Speaker 0 then states feeling violated. Speaker 1 compliments Speaker 0's scent and asks their age. Speaker 0 is 16, turning 17 in two weeks. Speaker 1 says they never smelled that good at 16. Speaker 0 asks if the other would rather be naked on stage during a song or drink blended worms. Speaker 0 says they have young fans and can't give a sex talk, noting they never received one. Speaker 0 asks why a 15-year-old boy would want a sex talk from them, expressing discomfort. Speaker 0 suggests discussing the album, noting the other person hasn't been calling or hanging out like before, and has tried contacting them through partners.

The speaker describes a family history of alleged ritualistic abuse and satanic practices, stating: “Also in worshiping the devil, participated in human sacrifice rituals rituals and cannibalism.” They assert an extensive family tree, claiming it “has gone back to, like, 1,700.” They contrast the outward appearance of their family with the reality inside, saying: “Does everyone else think it's a nice Jewish family? From the outside, appear to be a nice Jewish girl? Definitely. And you all are worshiping the devil inside the home? Right.” The speaker references broader involvement beyond their own family, noting: “There's other Jewish families across the country, not just my own family.” They describe rituals in which babies would be sacrificed and claim, “Who’s babies? There were people who bred babies in our family. No one would know about it. A lot of people were overweight, so you couldn't tell if they were pregnant or not.” They recount a childhood experience in which they were forced to participate: “When I was very young, I was forced to participate in that in which I had to sacrifice an infant. And the the purpose of sacrifice is to what? Is to bring you what? What are you sacrificing for? For power.” The response given to the question about the purpose of sacrifice is: “Power.” The speaker also discloses personal abuse within the narrative, stating: “Mhmm. I was molested. I was raped several times.” They then describe their mother’s current life and public image, asserting: “And what's your mother doing? She lives in the Chicago Metropolitan Area. She's on the Human Relations Commission of the town that she lives in, and she's an upstanding citizen. Nobody would suspect her.”

Speaker 0 discusses their dislike for children and how they don't feel constrained by the same things as the listener. They mention that ultimate freedom is the toughest thing in life.

Speaker 0 describes being left with the door “cracked,” carrying “a little light, a little hope, a little maybe I’ll be back,” while rehearsing conversations that never come to closure because their hand won’t turn the knob when alone at night. They say the person knew exactly what they were doing—“Enough hope to hold me, not enough to stay”—and blame the “halfway” fracture for refusing to heal. Speaker 0 says they learned how to live through absence: “No one taught me how to shave. I learned from a magazine.” “No one taught me how to love. I learned from a broken scene.” “No one taught me how to cry. I learned from holding it in.” “No one taught me how to lose.” They describe their parents as a ghost with a mailbox address and a cloud in a summer of stress, raising them on silence and television. Now at 40, they still feel numb and angry at being a boy “never employed…to be parented.” They repeat that no one taught them how to be a man, and claim they learned to self-educate: love as “just a rental agreement,” trust as “just a form of bereavement.” Each lesson becomes a wound, each wound a class, each class a room with no windows. They portray themselves as both teacher and student enrolled in “the school of the abandoned.” Speaker 0 shifts to seeing someone yesterday—still around but not truly present—holding a funeral for the living. They describe “no casket, no flowers, just the unforgiving,” and say addiction took the body while something else took the soul. The person is “a walking outline,” grieved “a 100 times,” returning with a hollow-eyed presence. Speaker 1 says they don’t know which is worse: hope or despair of seeing them alive but “knowing you’re not really there.” Speaker 0 vows to bury their memory beneath the earth, mourn who the person was “before the curse,” and wait if they “find [their] way back from the dead.” They liken their love to a lifeline in a storm, while holding the belief that the person is the only thing “actually real.” They describe grief as a crowded cemetery with limited shelf space for urns, memories, and flowers that die, repeating that there’s “not enough grace” and “not enough dirt to cover the cost.” They outlive a brother and pride, and say every funeral taught them a different way to continue while the ground feels too full and they remain “still here.” Speaker 0 then turns inward: running, hiding, confessing, but being haunted by a “wolf” and by ghosts built inside the chest. They try to starve the rage, shut the cage, pray it away, medicate it, but it feeds on silence and grows in stillness. They wonder if being without it would mean not knowing who they are or where they belong. They describe a mental noise—static in the marrow, speakers buried in bones—bleeding static, stepping over it since the day someone left. They return to the image of a crack in the floorboards: it reminds them of the fracture left behind and the way the other person said “I love you” like a temporary place rather than a home. They consider filling it with putty and sanding it flat, but fear that repairing the floor would erase proof that the other person was ever there and that the brokenness might keep the memory intact. They say they’ve been a backup plan, second choice, consolation prize—never the reason someone stayed or fought. They express a desire to be chosen, held, and treated as someone’s reason, strength, and “I’m not leaving,” but they remain “in the almost and never quite desired.” Speaker 0 ends with numb exhaustion: waking, breathing, repeating existence without passion or purpose—fine as a word for dying on the inside. Days blur like rain on a windowpane, nights blur like tears, and they say they are not alive, not dead, but stuck “in the in between,” floating in the space while a frequency in their skull never turns off. They describe every mistake on loop and every failure in stereo, as static becomes the only staying voice and chaos fills the silence.

In this video, the speaker covers a range of disturbing and concerning topics. They introduce themselves and discuss various individuals they know, including Jean Clement and Alyssa (also known as Grace), who reveals shocking information about killing babies and drinking their blood. The speaker then shifts to describing Mr. Hollings' house, mentioning secret rooms and sexual activities involving plastic "willies." They also mention Mr. Morris' house and suggest investigating the school for more information. The conversation then turns to discussing the church's layout, the speaker's family members, and their knowledge of hemp. The speaker also shares their experiences with their mother, who is kind, and their father, Abraham, who subjects them to abusive punishments. They admit to fabricating stories about the church and swimming pool. The speaker further discusses getting lost, being hurt, and encountering a secret passage. They mention scars, denial of abuse, and their fear of Abraham. They express their desire to stay with someone named Carol and their concerns about their dad's opinion.

The discussion centers on reptilian shapeshifters attributed to David Icke, with the claim that they are not dimensional or spiritual/mystical. The main topic then becomes alleged human cloning practices connected to elite facilities. The speaker says human cloning has been done since the end of World War II and recounts personal memories allegedly repressed until age 30, described as an “awakening.” The speaker claims they were brought to a cloning-related setting from age five, with family members present, and says the group claimed they would not lie on a lie detector test, including threats of killing the speaker if they did not comply. The speaker describes two kinds of cloning: “replication cloning,” presented as producing a baby version of a person, and “duplication cloning,” described as growing a clone in a large tank filled with water. They further mention “Merck 1 to 4” grades, with “Merck 2” as a focus. The speaker claims “Merck 2” involves communication during sleep through transferring consciousness into a clone at a cloning station if a clone of the person exists. They state early methods required tissue samples such as cells from a woman’s pap smear or discarded kids’ foreskins removed in hospitals, while more recent “upgraded” technology requires only blood. The speaker describes a procedure involving an oil-drill-looking device over a forearm that agitates tissue; they compare it to the way white material from a hangnail is pulled off and leads to scabbing and new skin. They claim cloning is prevalent among the elite and used for various purposes, including violent experiments. The speaker claims disloyalty leads to harming the clone, with pain controlled remotely up to a “pain threshold.” They assert the facility produces multiple bodies: some grown with deformities are discarded, while others are kept as backup until the first body wears out. They also claim ongoing electronic current can cause aneurysms, stating that Tila Tequila was affected and threatened not to discuss it. The speaker says Tila Tequila has a clone running at the Clone Center and later references Tila Tequila’s posts about “bouncing to the fifth dimension,” claiming people are told they “open up” and don’t recognize their surroundings, sometimes interpreting it as being kidnapped, drugged, or in an astral/spirit realm. The speaker claims there are “clone parties,” including a “catalog” where they select “cutest” school images from North America and use that information with medical data to create clones for sex slavery, and claims this occurs without parental permission. They also state they want to expose the practice and offer lie detector testing to prove claims. Addressing location, the speaker says the facilities are in “deep bases,” specifically mentioning a Dulce/Dulce base, with one floor devoted to cloning and another to gene splicing and weapon development involving animals such as beavers and rats. The speaker claims doctors, police, and leaders are involved, including enabling sexual encounters during sleep involving real celebrities such as Britney Spears and others. They reference the Picton murders in Canada, claiming Picton was cloned to run around and was videotaped, and add that Picton previously used a ball-peen hammer on victims. Finally, the speaker recounts being brought at age five to perform as a “little kid,” crying at first, then singing original songs to gain attention. They say famous high-profile people attended to hear the songs, that the speaker was not paid, and they connect this to Tila Tequila’s public discussions about cloning and harm to children. The speaker claims the cloning center told Tila Tequila not to help the speaker and that the speaker anticipates ridicule as part of an attempt to discredit the claims.

One day they cry, and everyone is asked to go back inside. There are spooky zines and pins. West Tiffany Dover is mentioned. The speaker searched the whole wide world dismayed and states, "We've learned to be brave. We'll remember the pain. The loss will not have been in vain." The speaker will keep calling out for family's sake. The speaker prays that she's still alive.

The speaker expresses disbelief and confusion, questioning the reality of the person they are speaking to. They believe that the person is part of a simulated reality, but acknowledge that they did nothing wrong. The speaker urges others to share what they are witnessing. They express frustration and fear that the person will call security on them.

Speaker 0 expresses frustration with changing expectations and relentlessly high standards, asking, "What's the bar today? ... I hit it last week and you moved it again." He describes an "excavation probe" and feeling tired, saying, "I brought you the moon. You asked why not the stars. I gave you my honest. You picked it apart for scars." Every "I love you" is met with critique, and apologies fail to ascend the mountain built from his mistakes, described as "Cephas pushing the rock till my backbone breaks." When told to "move the finish line further than it's ever been," he feels exhausted from a race he cannot win, running "on empty for a glimpse of a grin that never comes." He characterizes the ongoing issues as "just a critique" and says that, "that's why. ... More than your lies ever did when you were lying." He feels like "a ghost, an idea, a revolving door." He notes the pattern of being in a perpetual scenario where the other person moves the goalposts and never grants his true needs. Speaker 1 counters with a reaffirmation of self-worth, declaring, "I am enough even if you never see it. I am enough even if you made me not believe it." She states she is "done bleeding for your constant wounded season," asserting, "Am enough. I am enough." She adds, "Took me forty years to mean it." This serves as a counterpoint to the ongoing pain described by Speaker 0. Speaker 0 reflects on how the other person painted the world while she is "so so inside my head," contrasting the loneliness within with the pride of holding someone's hand. She finds that "at least alone, alone, I understand," and she is "not begging for a word." She distinguishes between loneliness and being unheard, calling being alone "peaceful" compared to feeling ignored. She questions, "What am I even staying for anymore?" describing the other person as "a ghost, a chore, a permanently closing door." She asserts, "I wasn't the problem. I was just the only one trying to fix it." Ultimately, she repeats, "I'm enough. Finally believe it."

A speaker claims to have woken up paralyzed and naked on a table in a laboratory with scientists present. The speaker states they have been afraid to discuss this. They express a desire to take a lie detector test to prove their claims. The speaker alleges the people at the lab were doing something they wanted to keep secret. After returning from the lab, the speaker says they experienced severe panic attacks and were hospitalized ten times, despite being healthy and happy beforehand. They believe something was done to them at the lab and are determined to find out what it was.

Speaker 0 mentions being blocked out and refers to MK Ultra, a mind control program. The speaker believes that they are under mind control and mentions that they always tell the truth, despite others laughing at them. They express frustration that people never apologize for doubting them.

The speaker claims to have woken up paralyzed and naked on a table in a laboratory. She says scientists were present and doing something they wanted to keep secret. She states she experienced severe panic attacks after this incident, leading to ten hospitalizations. Prior to this, she says she was a healthy and happy person. She wants to know what was done to her and will not stop until she finds out. She is willing to take a lie detector test to prove her claims.

To see if I still feel, I focus on the pain because it's the only thing that feels real. The needle tears the hole, bringing that old familiar sting. I try to kill it all, but I remember everything.