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The speakers discuss perceived effects of boosters on people, focusing on observable changes in the eyes. The first speaker contends that boosters “have really changed a lot of people,” and claims that the difference is evident in their eyes. They describe a stark contrast between people who have not received boosters, whose eyes they say are “bright as can be,” and people who have received boosters, whose eyes “look different” and appear “off” when looked at directly. The speaker adds that boosters would “turn off the brain.” They reference a claim from 2016 about an injection that could “turn off your spiritual sense,” said to have been tested in The Middle East, suggesting such testing relates to the regional invasions there, and implying that the aim was to suppress spiritual sensitivity in booster recipients. The second speaker identifies the project by name, naming it FunVax, described as “the vaccine for religious fundamentalism.” The stated effect of FunVax is to convert a fanatic into a normal person, with the implication that this would produce major effects in The Middle East. The dialogue links the booster concept to the project, portraying FunVax as a means to reduce religious fundamentalism by altering cognitive or spiritual tendencies, and frames the Middle East as the region where such a transformation could have significant impact.

The transcript describes a Yale University study conducted at the CI supercenter nine months before a COVID-19 vaccine was available. In July 2020, four months before any vaccine was announced and nine months before public rollout, Yale tested multiple messaging strategies to influence willingness to vaccinate once a vaccine existed. The study involved about 4,000 participants and used random assignment to different messages, including a control condition about bird feeding. The messages tested were: - Baseline control: a passage on the cost and benefits of bird feeding. - Vaccine safety baseline: three-fifths of the sample received a message about the effectiveness and safety of vaccines, using the words “Safe and effective, safe and effective, safe and effective.” - Personal freedom: one fifteenth of the sample received a message about how COVID-19 is limiting personal freedom and how vaccination would help preserve it. - Economic freedom: one fifteenth received a message about how COVID-19 is limiting economic freedom and how vaccination would help preserve it. - Self-interest: one fifteenth received a message that vaccination is the best way to prevent illness for oneself, stressing personal health. - Community interest: one fifteenth emphasized the dangers to loved ones and encouraged vaccination to protect them. - Economic benefit: one fifteenth described how COVID-19 is wreaking havoc on the economy and that vaccination would strengthen the economy. - Guilt: one fifteenth were shown a message about the danger COVID-19 presents to health of family and community, asking them to imagine the guilt if they don’t get vaccinated and spread the disease. - Embarrassment: a variation asking participants to imagine the embarrassment if they don’t get vaccinated and spread the disease. - Anger: a message aiming to stir anger about not getting vaccinated. - Trust in science: a message promoting vaccination as backed by science, even though no vaccine existed yet. - Brave/hero framing: one fifteenth described frontline workers as brave and implied those who choose not to vaccinate are not. The transcript notes this as part of testing how different emotional or value-based framings (interventions) might influence vaccine uptake, with strong negative language and profanity directed at the concept and institutions involved. It characterizes the effort as exploring which emotions—guilt, embarrassment, anger, trust in science, bravery—could best persuade compliance, even before a vaccine existed. The speaker also comments that this reflects a nexus between universities, behavioral modification, and psychological operations, and includes inflammatory asides about Yale’s connections and motives.

The data presented supports the proposed concept. The idea is not to perform CT scans or fMRIs on individuals in remote areas of Afghanistan. The plan involves immunizing against the VMAT2 gene, which can transform a fanatic into a normal person. This is expected to have significant effects in the Middle East. The current tests have used flu and rhinoviruses, which are believed to be a satisfactory method to expose a large portion of the population. The success of this approach is highly anticipated.

During cross-examination, Speaker 1 describes fetal tissue work: the Wistar Institute study involving 76 fetuses, all three months or older when aborted and normally developed. Tissues were harvested by coworkers, cut up, and cultured, including pituitary gland, lung, skin, kidney, spleen, and heart (tongue probably). In his career, he says he worked with “quite a few” fetuses, but cannot recall exact numbers. He notes objections to using aborted fetal tissue in vaccines and cites that “The Catholic Church has actually issued a document on that which says that individuals who need the vaccine should receive the vaccines regardless of the fact, and that I I think it implies that I am the individual who will go to hell because of the use of aborted tissues, which I am glad.” Regarding religion, he says “Vaccination is always under attack by religious zealots who believe that the will of God includes death and disease?” and answers “Yes” and “Are you an atheist? Yes.”

The Vatican issued a coin depicting a boy receiving one of these products in a religious manner, seemingly deifying them. This is striking, considering these are new genetic transfer technology programs with unknown long-term effects. A large yellow banner with red writing was displayed on a cathedral, possibly Notre Dame, stating that even the blood of Jesus won't save you from the illness; get the product. This suggests that religion is insufficient, and only these novel products can save you.

Speaker 0 and Speaker 1 engage in a discussion about allegations surrounding vaccines. Speaker 0 asserts that, up until about a year and a half ago, he would not have endorsed such views, but now, after considering what is happening, he feels compelled to admit that colleagues and friends who have claimed this is genocide may be right. He states, “There is no other agenda. There is no other explanation,” insisting that there can be no alternative interpretation for current events. He contends that these vaccines, described as gene-based vaccines, are not needed because we are not dealing with a killer virus that is destroying mankind, and that anyone who says otherwise is lying to one’s face. He further claims that the so-called vaccines could never have protected against infection because the antibodies are not present when they are needed. He adds that resistance and immunity to these viruses is not antibody-based but is based on T cells that are present in every human being. He then makes a grave assertion about the vaccines, describing them as “the most terrible instruments that have ever been introduced into the human body to destroy humans,” asserting that they affect “the mind, going to the heart, going to the organs and to the entire body,” and concluding that these vaccines are going to destroy mankind. Speaker 1 frames the discussion by highlighting that Michael Yiddin described the situation as genocide and criminal, and asks Speaker 0 to explain, noting that Speaker 0 had stated the same views. The exchange centers on whether the situation constitutes genocide and criminal acts, with Speaker 0 acknowledging the possibility but using strong language to emphasize his conclusions about the vaccines’ necessity, mechanism of immunity, and potential harm. Overall, the dialogue presents a trajectory from initial reluctance to endorsement of genocide claims, driven by claims that gene-based vaccines are unnecessary, not protective against infection due to lack of antibodies, rely on T-cell-based immunity, and may cause widespread harm to the mind, heart, and other organs, culminating in the assertion that such vaccines could destroy mankind.

I presented to the CIA back in 2005 about religious fundamentalists and a potential way to address their behavior. Our hypothesis is that fanatical people have an overexpression of the VMAT2 gene. We believe that by vaccinating against this gene, we could eliminate their behavior. The research showed a comparison between individuals with strong religious beliefs and those without, noting the VMAT2 gene expression difference.

In this video, the speakers discuss the relationship between religious fanaticism and the expression of the VMAT2 gene. They present evidence that individuals who are religious fanatics have high levels of VMAT2 gene expression, while those who are not particularly religious have lower levels. The speakers suggest that by vaccinating fanatical individuals against this gene, it may eliminate their extreme behavior. They also show brain scans of two individuals with different levels of VMAT2 expression to support their hypothesis. Overall, the video explores the connection between religious fanaticism and gene expression.

In this video, the speaker discusses a hypothesis about religious fanatics and the VMAT2 gene. They suggest that by vaccinating individuals with high levels of this gene, it could potentially eliminate fanatical behavior. The speaker presents brain scan data showing that religious fanatics have increased activity in the theory of mind region, while non-religious individuals show activity in the disgust region when reading religious texts. They propose using respiratory viruses to distribute the vaccine widely. The project is called FundVax, and the speaker believes it has great promise.

People who have taken the mRNA vaccine and boosters seem psychologically different. People without high production of certain cells in the hippocampus act normally in normal situations. Those uninterested in thinking took the shots quickly because their mental immune system, including curiosity, is lacking. Curiosity relates to psychological resilience, as new things are potentially dangerous. If curiosity and psychological resilience are low, people accept everything, especially when fear is involved. Danger causes people to follow the group; if the group takes the vaccine, everyone follows without thinking.

The mRNA vaccine delivers spike proteins to all cells, including the brain, shutting down the mental immune system. This was known since 2007 and was enhanced for efficiency. Fauci's labs were involved in gain of function research. The spike protein increases brain inflammation, leading to a new social operating system being introduced to society. This system aims to erase the previous one, ultimately impacting human population levels.

An individual's brain activity was observed when reading religious texts. In one person, the right middle frontal gyrus associated with theory of mind lit up, while in another person, the anterior insula associated with disgust lit up. The VMAT two gene could potentially immunize against this brain activity and turn a fanatic into a normal person, which could have significant effects in the Middle East. The plan is to use respiratory viruses like flu to expose the majority of the population, as most people have already been exposed to these viruses. The project is called FUNVAX, which stands for the vaccine for religious fundamentalism.

Rudolf Steiner predicted the elimination of conscience through vaccines. A leaked video discusses suppressing the "god gene" with vaccines to control religious behavior. The video's creator claims it's a hoax, but the technology exists. Deleting the VMAT 2 gene leads to health issues and diseases like schizophrenia and Parkinson's. Pharma and the government may be using this to reduce humanity. VMAT 2 deletion causes fear, psychiatric disorders, cancer, and accelerated aging. Though cutting off connection to God is unlikely, the consequences are severe.

Speaker 1, a doctor, admits to working with 2 fetuses in their personal work related to vaccines. They confirm being an author of an article that involved 76 fetuses at the Wistar Institute. Various organs, including the pituitary gland, lung, skin, kidney, spleen, heart, and possibly the tongue, were harvested from these fetuses. The doctor cannot recall the exact number of fetuses they have worked with throughout their career but mentions studying them before using them for vaccine development. They are aware of objections to the use of aborted fetal tissue in vaccines, including religious concerns. The doctor stands by their statement that vaccinations are often criticized by religious zealots who believe that death and disease are part of God's will.

On the left, we have religious fundamentalists with high expression of the VMAT2 gene, while on the right, we have non-religious individuals with reduced expression of the gene. The hypothesis is that by vaccinating the fanatics against this gene, we can eliminate their extreme behavior. Brain scans show that when religious texts are read, the fanatics' brain lights up in the area associated with theory of mind, while the non-religious individuals' brain lights up in the area associated with disgust. This supports the idea that the VMAT2 gene plays a role in religious fanaticism.

- The discussion opens with a critique of how public health authorities in the United States and much of the media discouraged experimentation with COVID-19 treatments, instead pushing vaccination and portraying other approaches as dangerous. The hosts ask why treatments were sidelined and treated as heretical to question. - Speaker 1 explains that the core idea was to stamp out “vaccine hesitation,” which he frames not as a purely scientific issue but as a form of heresy. He notes a broad literature on vaccine hesitancy and contrasts it with the perception of the vaccine as a liberating savior. He points to a Vatican €20 silver coin (2022) commemorating the COVID-19 vaccine, described by Vatican catalogs as “a boy prepares to receive the Eucharist,” which the speakers interpret as an overlay of religious iconography with vaccination imagery. They also reference Diego Rivera’s mural in Detroit, interpreted as depicting the vaccine as a Eucharist, and a South African church banner reading “even the blood of Christ cannot protect you, get vaccinated,” highlighting what they see as provocative uses of religious symbolism to promote vaccination. - They claim that the Biden administration’s COVID Vaccine Corps distributed billions of dollars to major sports leagues (NFL, MLB) and that many mainline churches reportedly received money to push vaccination, with many clergy not opposing the push. The implication is that monetary incentives influenced public figures and organizations to advocate for vaccines, contributing to a climate in which questioning orthodoxy was difficult. - The speakers discuss the social dynamics around vaccine “heresy,” using Aaron Rodgers’ experience with isolation and shaming in the NFL and Novak Djokovic’s experiences in Australia to illustrate how prominent individuals who questioned or fell outside the orthodoxy faced punitive pressure. They compare this to a Reformation-era conflict over doctrinal correctness and describe a psychology of stigmatizing dissent as a tool to enforce conformity. - They argue the imperative driving institutions was the belief that the vaccine was the central, non-negotiable public-health objective, seemingly above other medical considerations. The central question they raise is why vaccines became the sole priority, seemingly overriding a broader, more nuanced evaluation of medical options and individual risk. - The conversation shifts to epistemology and the nature of science. Speaker 1 suggests medicine often relies on orthodoxies and presuppositions, rather than purely empirical processes. He recounts a Kantian view that interpretation depends on preexisting categories, and he uses this to argue that medical decision-making can be constrained by established doctrines, which may obscure questions about optimization and safety. - They recount the 1986 National Childhood Vaccine Injury Act and discuss Sara Sotomayor’s dissent, which argued that liability exposure is a key incentive for safety and improvement in vaccine development. They argue that the current system creates minimal liability for manufacturers, reducing the incentive to optimize safety, and they use this to question how the system encourages continuous safety improvements. - The hosts recount the early-treatment movement led by Peter McCullough and others, including a Senate hearing organized by Ron Johnson in November 2020 to discuss early-treatment options with FDA-approved drugs like hydroxychloroquine. They criticize what they describe as aggressive pushback against such approaches, noting that McCullough faced professional sanctions and lawsuits despite presenting peer-reviewed literature. - They return to the concept of orthodoxy and dogma, arguing that the medical establishment often suppresses dissent, citing YouTube removing a McCullough interview and the broader pattern of silencing challenge to the vaccine narrative. They stress that the social and institutional systems prize conformity and punish those who deviate, creating a climate of distrust toward official health bodies. - The discussion broadens into metaphysical and philosophical territory, with references to the Grand Inquisitor from Dostoevsky’s The Brothers Karamazov. They propose that elites—whether religious, political, or scientific—tend to prefer “taking care” of people through control rather than preserving individual responsibility and free will. The Grand Inquisitor tale is used to illustrate a recurring human temptation: to replace personal liberty with a protected, paternalistic order. - They discuss messenger RNA (mRNA) technology as a central manifestation of Promethean or Luciferian intellect—humans attempting to “read and write in the language of God.” They describe the scientific arc from transcription and translation to mRNA vaccines, noting Francis Collins’s The Language of God and the idea of humans “coding life.” They caution that mRNA vaccines involve injecting genetic material and point to the symbolic and ritual power of vaccination as a form of modern sacrament. - The speakers emphasize that the mRNA approach represents both a profound scientific achievement and a source of deep concern. They discuss fertility signals and potential adverse effects, including myocarditis in young people, and cite the July 2021 NEJM case study as highlighting safety concerns for myocarditis in adolescent males. They reference the FDA deliberative-committee discussions, noting that some influential voices publicly questioned the risk-benefit calculus for young people, yet faced pressure or dismissal within the orthodox framework. - They describe post-hoc investigations and testimonies suggesting that adverse events (like myocarditis) might have been downplayed or obscured, and they assert that public trust in health institutions has eroded as a result. They mention ongoing debates about whether vaccine-induced changes might affect future generations, referencing studies about transcripts of mRNA in cancer cells and liver cells, and they stress the need for independent scrutiny by scientists not “entranced” by the vaccine program. - The dialogue returns to the broader human condition: a tension between curiosity and restraint, knowledge and humility. They return to Dostoevsky’s moral questions about free will, responsibility, and the limits of human knowledge, concluding that scientific hubris can lead to dangerous consequences when it overrides open inquiry and accountability. - In closing, while the guests reflect on past missteps and the need for integrity in medicine, they underscore the ongoing questions about how evidence is interpreted, how dissent is treated, and how society balances scientific progress with humility, transparency, and respect for individual judgment.

The speaker discusses a hypothesis that religious fanatics have an overexpression of the BMAT2 gene, which can be eliminated through vaccination. They present brain scan data showing different brain activity in religious and non-religious individuals when reading religious texts. The proposed project, called FUNVACS, aims to develop a vaccine for religious fundamentalism. The speaker suggests using respiratory viruses like the flu to disperse the vaccine. The video then transitions to a different speaker who makes various claims about Bill Gates, vaccines, and conspiracy theories involving child pedophilia. They urge viewers to wake up and unite against big pharma, big tech, big censorship, and big government.

Initially, there was concern about the toxicity of the vaccine, but efforts were made to reduce its short-term harm. A friend shared a paper discussing the racial specificity of the ACE2 pathway, where the spike protein attaches. This is unique to this virus. The paper indicates that white Caucasians from Europe (excluding Finnish), and non-African Blacks have about 56% upregulation in the ACE2 pathway. This drops to 39% in African Blacks and 10% in Asians and Finnish. Surprisingly, the Finnish are genetically distinct. Two groups show zero upregulation: the Amish, who typically avoid vaccines and the system, and the Ashkenazi Jews. This is just a fact to consider.

Various organs and tissues were harvested from fetuses, including the pituitary gland, lung, skin, kidney, spleen, heart, and possibly the tongue. The speaker acknowledges objections to the use of aborted fetal tissue in vaccines, but cites a document from the Catholic Church stating that individuals should still receive vaccines regardless. When asked about valid religious objections to vaccines, the speaker denies their existence and expresses disdain for religious beliefs, claiming that vaccination is always under attack by religious zealots. The speaker confirms being an atheist and acknowledges that some religious beliefs are inherently unprovable.

The speaker discusses the organs harvested from fetuses, including the pituitary gland, lung, skin, kidney, spleen, heart, and possibly the tongue. They acknowledge objections to the use of aborted fetal tissue in vaccines, but mention that the Catholic church supports vaccination regardless. The speaker does not know if the mother is Catholic and suggests she consult her priest. They express disagreement with religious objections to vaccines and believe that some religious beliefs include accepting death and disease. The speaker identifies as an atheist and acknowledges that some religious beliefs are unprovable.

The current MMR vaccine contains millions of DNA fragments created from aborted fetal tissue, which some people object to on religious grounds. These individuals should be treated with compassion, especially in healthcare settings. One failure of the CDC is not informing doctors that no child should die of measles. Prior to the vaccine's introduction in 1963, there were 400 measles deaths annually out of up to two million cases. While the MMR vaccine doesn't contain fetal cells, it does contain DNA fragments from a fetal cell line originating from a 1960s abortion. Some people have religious objections to this. During a measles outbreak, some individuals felt like they were treated as pariahs in hospitals due to their religious beliefs. Everyone should have a choice and still be treated with respect, regardless of religious objections.

There are still people who believe in things like a flat Earth and reject vaccinations. The speaker suggests that there may be a gene for superstition, hearsay, and magical thinking, which may have been beneficial in the past. However, there is no gene for science, which is based on reproducible and testable evidence. The speaker believes that even in 1000 years, there will still be flat earthers and vaccine skeptics. Dealing with these beliefs is a constant struggle because they may be part of our genetic makeup.

In this video, two brain scans are shown. The top scan is of a religious fanatic with high levels of the EMAT2 gene, while the bottom scan is of a non-religious individual with low levels of the gene. When both individuals read a religious text, different parts of their brains light up. The fanatic's brain shows activity in the right middle frontal gyrus, associated with theory of mind, while the non-religious individual's brain shows activity in the anterior insula, associated with disgust or displeasure. The speaker discusses a proposed project called "fun vax," which aims to immunize against the VMAT2 gene and potentially have major effects in the Middle East. The project has submitted a proposal.

In this video, the speaker discusses a hypothesis about religious fanatics and the VMAT2 gene. They suggest that by vaccinating individuals with high levels of this gene, it may eliminate fanatical behavior. The speaker presents brain scan data showing that religious fanatics have increased activity in the theory of mind region, while non-religious individuals show activity in the disgust region when reading religious texts. They propose using respiratory viruses to distribute the vaccine and believe it will be successful. The project is called FundVax, and the speaker believes it has great promise.