May I request you all, please fold your hands in prayer pose, close your eyes gently, breathing. Arahanta Siddha Esu Panchana Mokkaam Chasa Vesing Havai Mangalam Adhamam Mangalam Hello and welcome, 20th anniversary workshop. It doesn't feel so long but it's quite amazing and in a way it's a special occasion. And I'm very pleased to see so many of you coming here who are not giving a paper but who have been part of the venture for many years. This is of course not just a SOAS conference but it is a Jain Studies Network conference. One has to say that quite clearly. I mean the topic of these years proceedings also came quite naturally because there are a number of connected events, projects, etc. which actually called for a self-reflective topic. First of all we completed of course the Jaina Omastikon from Klatt last year. We launched this massive volume with no doubt a milestone of, we can celebrate it every year again, of Jaina studies. We completed a hundred and, what is it, forty years ago and finally came out. Then there is the Brill Encyclopedia on which everyone in the room probably works at the moment. And I think the editors which will tell us more about it tomorrow see as a kind of summing up of the state of art in Jaina studies at the moment. And then there is of course the change in generation of scholars in job in situ because I mean a generation of teachers in employment will retire no doubt within the next ten years.  In India Jaina studies as an academic subject doesn't exist anymore one could say except some pockets here and there such as the Monastik University, Jain Vishwabhati and so and so forth. And so there is something really to discuss I think and we have a few innovative ideas. We have two discussion forums tomorrow and one on the Brill Encyclopedia, one on the state and future of Jaina studies. And of course we have some wonderful celebrations because the Shravanabela Gona Bhatt will present the winner or bestow the winner of its 2017 prize, famous Prakrit Prize tomorrow. And we don't reveal the name of course yet but Hampana is ready and we all look forward to that one. The proceedings will be started today by the lecture, the annual Jain lecture by Everde Klerk. However as so often the things don't go to plan and her son fell sick and she can't be here in person. However with the help of Charles, Charles why don't you show yourself, our new Executive Centre Program Officer. It does a wonderful job and he set up everything possible here in technological wizardry so she will be present via Skype and we hope it will all go well. Questions are not allowed as usual, as you know by now, learning the hard way and we shall see how that goes. I have to thank the sponsors of course which are this year mainly the universities that sponsor the travel fair and the accommodation of the speakers. And three organisations who in the last minute helped covering our expenses and this is the Jain Vishwabhati London, the Jiv Daya Foundation and of course the Shravanabela Gona Matta. For the first time we received some funding from them which is I think also worth noting because without funding after all we cannot have the conference dinners, most important. Okay, I have to say something about the sponsorship, since it's our 20th anniversary lecture I want to say something. Whenever I travel to places, academic or Jain people ask me, so who is funding actually the Jain Centre? Which Jain family is funding the Jain Centre? And I say, absolutely no one. And I say, what? I just have no one is funding this. And of course we get for the conferences some sums, they're all on the sponsors list, if you go on the web page, every penny is basically accounted for. And since I'm also on the to be retired list within the next 10 years, I would like to flag up the necessity of endowing the charity so as well. And to strengthen the case, I have invited one of our regulars from Detroit, Dr. Manish Matta, to give a five minute presentation on the fantastic successes in fundraising for Jain oppositions in the United States. Manish, where are you? Pajan and everybody. And Pranam and Peter, thank you very much. You were going to co-present this with me now.  So I'm just nobody. All I do is work with Jaina. and Jaina this wonderful evening to helping prove the interactions and continue the interactions and outreach between the 70 Jain centers across North America and Canada, in the U.S. and Canada that we have, with our British brothers and sisters and many others who have come here from other countries across Europe and India, so it is my pleasure to be able to give you this very quick report. If we can advance this to the next slide, I want to give a lot of credit to Dr. Sulek Jain who is a complete driving force and motivator for the kind of academic liaison work going on in North America and I'm really doing very poor justice to the kind of passion and enthusiasm and energy that he brings even at age 80 to the world of Jain academic studies in North America and we just got off the phone this afternoon with him. He is pursuing three more unique chair professorships in North America to endow and sponsor Jain studies and research activities. So let's really quickly take this report to the next slide which has just a little bit of statistical details about what we have done in the last approximately eight to ten years with the majority of the progress being achieved in literally the next three to five years at best. But it had to start somewhere. It started with bringing the scholars together. It started with ISJS, the International School for Jain Studies which brings students that immersive cultural, social and scholarly opportunity to interact with Jains. So with all that we have been able to work with successful business and academic and entrepreneurship members of the Jaina community across North America and fund for example three chair professorships in Jainism at University of California at Irvine campus. There's a position open there.  At University of California Riverside and UC Davis each of these is being funded at least a million dollars today to be able to be supporting these students into perpetuity for their Jain academic based research and travel and other grants that would help sustain these scholarships and then the chair professorships. So then we also have four full professorships in Jain studies currently at Florida International University where JVB also has a strong presence. We have some niches there but we also have Stephen Wohls I believe was going to be here. University of North Texas, Emory University, Loyola Marymount University, two postdoctoral fellowships in Jainism at Rice University and University of Texas Austin. One center for Jain and Sikh studies that we share and co-fund at Loyola Marymount University. And then there are 14 centers for Jain studies where classes in Jain research academic way of life topics are offered, conflict and peace resolution for example in states such as Pennsylvania, California, Texas, Massachusetts, Illinois, Connecticut and also in Ottawa University in Canada. And then there are so many overseas centers that contribute students to this ISJS initiative as well as partner with Jaina and come to our Jain conventions. So I just want to leave with a very quick invitation. There are two opportunities to interact with Jaina this year. One is July 4th weekend in Chicago, Illinois at the Young Jains of America convention and next year 2019, the same July 4th Independence Day weekend for us in Los Angeles where the Jaina convention will be held. I think it's the 20th Jaina convention. So there are some parallels here with the 20th Jain studies workshop. So with that I want to thank you all very much for your time and patience and Peter, congratulations on pulling off 20 years. So what it comes down to now, parting words is my challenge to our Jain brothers and sisters here, humbly please do something to sustain the phenomenal activity going on here that will keep us coming together and celebrating really Jain studies and graduating even more scholars and academicians on this very, very important way of preserving our culture and way of life. And please my UK brothers and sisters, this is the best opportunity to help support what is going on in SOAS through similar types of professorships. Thank you all, Jayjanendra, and wish you a successful conference. Thank you for this passionate support for the course and therefore I would like to call upon Professor Wright to give out the student prize, BA essay student prize for 2017 and I pass on to Professor Wright. And I in turn call on Alex Madement to receive a token of the award. So I now have pleasure in awarding you the certificate for your essay on the position of women in Jain life, the 2017 prize. Thank you very much. And now we get to serious business and the tricky issue of putting Professor Everde Klerk into this room will be tried in a minute, but first let us have a proper introduction of her work and personality by Dr. Renata Zernettina here of SOAS. Ladies and gentlemen, it is my great pleasure to introduce the keynote speaker of the 20th anniversary Jaina Studies workshop, Professor Everde Klerk from the University of Gendt, one of the rare experts in the prokret and upper branch languages and their literatures, which are so important for Jaina studies. She is actually no stranger to SOAS, where she had held a seminar in 2008 on Jaina narratives in multi-lingual early modern North India, upper branch texts from the 15th to 18th centuries in which I was one of the participants. And she took part with papers in three previous Jaina studies workshops, the sixth on Jaina doctrines and dialogues already in 2004 discussing doctrinal elements in Swayambo Devas Paumacharyu, the 13th in 2011 on Jaina narratives and the 16th in 2014 on Jaina Hageography and Biography. I actually met her first at one of our triennial conferences of the Sanskrit Epics and Puranas in Dubrovnik 2002, where she introduced us to the Jaina Ramayana Puranas, of which I had at that time not yet taken much notice. She took part again in these Dubrovnik conferences in 2005 and 2008 with papers on the Jaina revancha, which focused on different aspects related to it. In 2008, she also conducted a workshop on exchanges between Hindu and Jaina revanchas new dimensions from epic and narrative sources. This concentrated on Hindu influences on Jaina narratives and it induced me to look contrary wise for Jaina influences on texts of the Hindu tradition, resulting in my own contribution to the next Dubrovnik conference 2011, which she unfortunately did not attend and to the 16th Jaina workshop in 2014 when we are last met. She started her academic career actually with a graduation thesis approximately comparable to an MA dissertation here on a section of the Ramayana before she concentrated on the Jaina Purancha version of the Ramayana, the Pahumacharyu of Swayambudeva, which was to be the topic of her PhD thesis. Ever since then, she has devoted her research to the Jain versions of the Hindu epic Puranic traditions and to new aspects of various topics rising up from the Hindu epics, especially the Ramayana in the light of the Jain traditions to which her lectures and seminars at various universities in Europe, Würzburg, München, Bonn, Hamburg, Paris, Budapest, etc., and elsewhere Toronto are devoted as well as contributions to international conferences published in the corresponding proceedings and articles and journals and edited books. Her latest publication, 2018, is concerned with the topic of her PhD thesis, Swayambudeva's Pahumacharyu. It is actually an English translation which eventually gets published, is getting published. In her lecture tonight, she will discuss the significance of the Ramayana for the Jaina tradition, but conversely also the importance of Jaina contributions to the Indian Ramayana traditions in general. So I would like to ask her now to come and give her lecture on Jainism and Ramayana, but where is she? So good evening everybody and my apologies that I cannot be there with you in person tonight and I want to thank Charles and Tina especially for the Skype support and of course my sincere gratitude to Peter for giving me this opportunity tonight to share with you from my main research subject for the last almost 19 years that is the Jain Ramayanas. Now in view of the theme of this year's annual workshop I will address the history of the study of the Jain Ramayanas, discuss some of their main features and conclude with some observations from a Ramayana studies approach, but before we do all of that I will begin by introducing the corpus of texts central to this research and give some general background information. So I begin with this schematic representation which I hope you know you are seeing right now and so this is from the introduction to the edition of the palm material. The edition is a revised edition by Muni Punyavijayaji from 1962 of the original of Hermann Jacobi and the introduction to the edition was written in 1959 by V. M. Kulkarni, a scholar who for his doctoral thesis made a comparative study of the narrative material of a number of Jain Rama stories for the University of Bombay in 1952. The results of this were published in a number of articles especially in the Journal of the Oriental Institute in Baroda and then finally combined in a book comparing 11 works published by Saraswati Pustak Bandar in Ahmedabad in 1990. By examining the Rama stories, Kulkarni distinguished between two principal forms of the Jain Rama narrative, one that of Vimalasuri's palm material, the main Jain Ramayana with 11 compositions mentioned that are said to follow this narrative and two that of Gunabhadra in the Uttarapurana who was followed by at least two later authors. Now apart from these two there are the accounts of the Rama story in the Vasudeva Hindi and in Harishena's Brihat Katakosha which Kulkarni here takes together as exceptions and as stories which do not belong to either of the two traditions. K. R. Chandra who authored a critical study of the palm material sees some importance in some commonalities that exist between the Vasudeva Hindi and the Uttarapurana and therefore considers them two currents of one tradition. So we will take a closer look at some of these texts in a minute. Now despite there being at least two different narrative traditions there are things that all Jain Ramayanas have in common. The first is Rama, Lakshmana and Ravana are considered the eighth Baladeva, Vasudeva and Prativasudeva of this half cycle of a Sarpeni in the Tirta of the 20th Tirta Karabuni Suvrata. These categories of Baladevas, Vasudevas and Prativasudevas are sets of nine heroes and anti-heroes who live simultaneously their lives intertwined. Together they are 27 of the 63 Shalaka Purushas, the others being the 24 Tirthankaras and the 12 Chakravartins. They are combined biographies form the so-called Jain universal history and are composed in literary works termed Puranas or Charitras. As the names of the categories make clear the biographies of Balorama and Krishna, Vasudeva must have been the inspiration of the Baladeva, Vasudeva and Prativasudeva category. The Baladeva is always the older half brother to the Vasudeva and the Vasudeva ends up killing their mortal enemy the Prativasudeva. So here Lakshmana kills Ravana with the legendary Chakra Sudarsana and not Ravana with arrows. The second important commonality has to do with the characterization of the Rakshasas and the Vanaras. In the Jain narratives they are not demons and monkeys but humans belonging to two distinct branches of the Vidyadara dynasty. How this Vidyadara dynasty came into being is narrated in the biography of the first Tirthankara Rishabha which is very often included in the Jain Ramayanas. Rishabha himself the founder of the Ikshvaku dynasty of Ayodhya and thus direct forefather to Rama at the time of his renunciation had divided his realm among his relatives. However two relatives Nami and Vinami were absent at this occasion. Later when Rishabha was already immersed in meditation the two some approached him and claimed their land. Their presence near Rishabha and the danger they posed to his meditation alerted Dharanindra the lord of the Nagas a class of serpent deities. He appeared there and often the two men Vidyas and a territory consisting of the two ranges of the Vaitadia mountains. Hence their dynasty becomes known as that of the Vidyadaras the Vidya bearers. Generations later the Raksasas and Vanaras became two closely allied branches within this dynasty. These Vidyas are portrayed as a kind of supernatural female entities somewhat similar to Jainis granting the person who possesses them certain powers such as the power to change one's appearance to change one's size etc. These Vidyas are inherited through one's family but they can also be gained through performing austerities. There are also occasions where Vidyas are simply donated by one person to another. Incidentally Rama and Lakshmana are also described as possessing some Vidyas although they are not part of the Vidyadara dynasty. Now coming back to our Raksasas and Vanaras. As Vidyadaras the Vanaras are named Vanaras or monkeys because their ancestral island is Vanara Dvipa and they have a monkey as their emblem in their flag. The explanation for the name Raksasa bears. Some authors say they are named after an early ancestor called Raksas. Others say the name is linked to a Vidya called Raksasi and an island called Raksasa Dvipa which were donated to Toya the Vahana the first king of the Raksasadidski. Now in the second tradition of Guna Bhadra however the Vanaras and Raksasas do not manifest themselves as such until they are opposite each other on the battlefield in Lanka. Then the generic Vidyadaras in Rama's camp take all the form of monkeys and the Vidyadaras in Ravana's camp take all the form of demonic Raksasas. This transformation of the Vanaras and Raksasas into humans is generally recognized as a tendency by the Jain authors to rationalize the story of Vanmiki. While this tendency is certainly very much present rationalizing incredible elements of the non-Jain versions was not the only strategy employed by the Jain authors as we shall see shortly. Now back to our texts. Contrary to for instance the story of Krishna there is no Jain version of the Ramayana in the Agama though there are some references to the Ramayana but those tend to be in the context of Mithyatva or false doctrine. Nevertheless according to tradition it is assumed that the stories were a part of the Drishtivada a part of the canon which was lost at the fairly early date. They are moreover part of the corpse of texts called Pratamanu Yoga a class of post-canonical compositions dealing with legends of the Dirtankaras kings etc. Both Svetambaras and Digambaras have such a post-canonical corpse. Given the fact that there is agreement among all Jain authors regarding Rama, Lakshmana and Ravana's identity as Shalaka Purushas and the Vanaras and Raksasas as Vidyadaras it seems that there was a consensus on a Jain Rama story in a phase predating the earliest available texts. The oldest full version of a Jain Ramayana is the Palmacharya or Padmacharita of Bimalasubri. It is an epic poem consisting of 118 chapters composed in Maharashtri prakrit mostly in the Arya meat. The reference to Rama as Padma in the title is explained as to avoid confusion with Balarama the night Baladuva. In the text Padma is also often called Rama or his well-known epithets such as Dragava, Dasarati etc. From the text the sector of the author is not 100% clear but most likely he was a Svetambaramank. His monastic lineage is named to be the Nailavamsa and he is thought to have lived around Mathura at the time when the strict division between the two sects was not yet consolidated perhaps the third or fourth century. A lot is unclear about his date and time. Chandra believes the Palmacharya to date from the century and that the Vasudeva Hindi predates it. The structure of the text is roughly as follows. So first the narrative setting because we are dealing with the Jain Purana the text is embedded in the authoritative and sacred Jain Puranic setting of the Samavasarana or sacred preaching of Mahavira in Rajagriha where King Srinika is present. The story of Rama is told at the request of Srinika. The narrative then begins with the biography of Rishabha the founder of the Ikshwaku dynasty and includes the story of Bharata the first Chakravartin and the spite with Bhagwali. Then we learn about the history of the Rakesa and Vanara dynasties. Here several chapters are devoted to the depiction of the greatness of the Prativa Vasudeva Ravana and Arda Chakravartin and his conquest of half the world his big Vijaya. This is followed by the story of the birth and life of Hanuman son of Pavananjaya allied to Ravana and his mother Anjana Sundali. Then after a short break narrating the life of Muni Suvrata the 20th Jina we come to the Ramayana proper with the description of Ayodhya King Durrata and his queens the birth of their sons and subsequent the subsequent marriage of Rama to Sita. The intrigues of Kaikei lead to Rama's banishment to the forest and during their stay in the forest Sita is abducted by Ravana. Rama finds allies in Sugriva and the other Vanaras including Hanuman all of whom were actually close to Rama. Hanuman goes to Lanka where he finds Sita. Upon Hanuman's return Rama and the Vanaras prepare to attack Ravana and Lanka. After a long battle with multiple jewels eventually Lakshmana kills Ravana with the latter's own Chakra Sutashna. Lakshmana now becomes the new owner of the Chakra and will thus become the new Arda Chakravartin. In due course the threesome return to Ayodhya where Lakshmana and Rama become Arda Chakravartins and in time Sita is banished to the forest. Luckily she is found and brought to the city of Pundaripapura where she gives birth to twin boys. After the twins encounter Rama and Lakshmana in battle they are united with them whereupon Sugriva convinces Rama to take Sita back after a fire ordeal which she passes. Instead of joining Rama Sita renounces the world to become an Arda. This is followed by the lengthy account of the previous lives of the main characters thereafter pass away one by one. Like Ravana Lakshmana goes to hell whereas Rama ends up renouncing the world and attaining omniscience and liberation. So now back to the scheme of Kulkarni the second text in the tradition of Imalasuri the Palma Purana is a Sanskrit version of basically the same narrative. It was composed in 678 by the Digambara Ravishena. This particular text is ranked as very authoritative among the secondary canon of the Digambaras. Aside from the Palma Chariu and the Rama Charitra also mentioned here all the other works mentioned in this list are compositions which deal with broader subjects and which happen to include a Jain Rama narrative. This also holds true for the second tradition of Kuna Bhadra. Particularly noteworthy or of course Ima Chandra's account in his Trishahti Shalaka Purusha Charitra dating from the 12th century and the Uttrapurana Kuna Bhadra dating from the 9th. Kulkarni lists some additional Jain Ramayana compositions and added to those mentioned by Kamil Bulka and by Banerjee a total of 57 individual Jain Rama Katha compositions were identified. Of course there may be more. But we have looked at the text and discussed some of their very general characteristics. It is time to take a brief look at scholarly engagement with these texts and what some of the observations of these scholars are. I should note that my overview is by no means exhaustive but it should provide you with at least an idea of what has been studied and from what perspective. The earliest reference I found to an edition of a Jain Ramayana is written in its mention of the edition of Book 7 of Ima Chandra's Trishahti Shalaka Purusha Charitra as Ima Chandra's Ramacharita or Jain Ramayana from Pune in 1890. It is possible or at least Wipolitz assumes this that this edition was used by Dinesh Chandra Singh for his book the Bengali Ramayanas which is a publication based on lectures held in 1916. In this study Singh argues that there would have been originally two separate Ramayana narratives. A northern Aryan one dealing with Rama and his banishment without any mention of Ravana or Vangalas and a southern Dravidian narrative focusing on Ravana, the Rakshasas and the Vangalas. In the Jain Ramayanas represented by the version of Ima Chandra, Singh sees remnants of this original southern narrative because of the way in which Ravana, the Rakshasas and the Vangalas are depicted. Moreover Ima Chandra like Vivalasuri and Ravishlina begins his account of the Rama story with the description of the Vangalas and the Rakshasas and describes them at great length. In the Vamike Ramayana, the birth and rise of Ravana and Hanuman are only found in the last book the Interakbanma. Two years prior to Singh's lectures in 1914, a first edition of the Poamachayam of Vimalasuri was published from Bhavnagar, edited by Hermania Kubi. This edition was later revised by Muni Punevic Jayaji and published along with the Hindi translation in the Procret Text Society series. In a few separate articles, Yakubi discusses the date, language, etc. of Vimitsuri. Aside from his work on Jainism, Hermania Kubi was also a very renowned scholar of the Vamike Ramayana, authoring several articles on the issue as well as the seminal book Das Ramayana from 1893. Das Ramayana is a philological study discussing in particular the different layers, presensions and growth of the epic. It contains some stray references to Jainism, in the influence it may have had on the development of the Vamike Ramayana, but in his book Yakubi does not engage with the Jain versions of the story. In his Geschichte der indischen Literature Winter, it's so from 1909 to 1922, it holds several pages to describe and paraphrase in Vimalasuri's Poamachayam. In a footnote he informs us that he obtained all this detailed information from the abridged translation that his friend Ernst Leumann had prepared of chapters 1 to 31, and indeed the catalogue of Leumann's unpublished papers refers to an abridged translation up to chapter 33, as well as a glossary and several papers on its grammar, meter and the author. Leumann seems to have used Yakubi's edition along with another manuscript of his work. Ernst Leumann's student Nikolaus Mironov in 1903 in a study of the Dharmapariksha, a Jain narrative in which two Viadras ridicule other faiths, especially the Brahmins, and their incredible stories in the Puranas and epics, after which they present the Jain true story. Mironov mentions that he has compared the elements of the Jain version of the Ramayana with a manuscript of Ravishena's Padmapurana. This manuscript was part of a collection of the Gammara texts procured by Leumann for the Universitets of London's Bibliotheque of Strasbourg, as described in an article from 1897. The decades following this early period, Jain Ramayanas were edited in India, often accompanied by Hindi translation. For instance, Ravishena's Padmapurana in the 50s, the Palmacheriyu of Swayanghu between 53 and 1960, the Uttarapurana in 54, Pishpadanta's Mahapuradu between 1937 and 1941, and of course, Helen Nonsen's translation of Book 7 of Himachandra's work in 1954, that was too in that seal. Studies of the texts were made and noteworthy here is an early article of 1934 by Narasimha Char in an historical book of him, and the studies of Kulkarki and Chandra whom I already referred to. The Jain Ramayanas were also included in broader studies of the Ramayana tradition, such as that of Kamil Bulkar, his Ramkatha of Padmurka, 1950, and also in John Rockington's Righteous Rama from 1984, and in Paula Richmond's edited volume, Many Ramayanas from 1958. In addition, general reference books on Jainism, like those of Koldak, this Padmanap Jaini, just to also deal with the Jain Ramayanas. Lastly, two articles by John Court and Padmanap Jaini on the Jain Puranas published together edited volume Purana Preni in 1993, like it on the Jain Ramayanas from within the Jain Puranic genre. These different scholars have each dealt with these texts in their own way. Regarding their origin, they're finding the origin of the Jain Ramayanas two views have been proposed. Some state that these were entirely the compositions created deliberately by Jain authors to count it by the 15th of the Brahminical script, Rama. Others hold that there may very likely have been Rama stories or legends current among Jains prior to the rise of Rama from that temporary hero to a type of visually that these new compositions were reactions against the appropriation of the Padmanap Jaini. There may have been the case most scholars concur that Jain mayanas were at least to a degree composed to confront tech of real traditions, such as that represented by the Valmiki Ramayana, that the narrative was adapted to Jain setting, with the main character Rama portrayed as non-violent. I will now discuss these long characteristics in more detail. The confrontational character of the Jain Ramayana stories is exemplified in passages explicitly rejecting the non-Jain versions. At least four compositions include such rejections. I will take Ravishina's Qadma Purana, like Vimalasuri, Ravishina competes his work with the description of narrative setting. In Raja Giriya, King Shrinika is attending the sacred preaching of Makriya. After a day of sermons on the Dharma Shrinika, it is he who protects all the teachings. As soon as he awakes, his mind turns to his personal doubts on what he has written about Ramayana. I read the text, and he thought of the Dharma as it was accordingly explained by Vira, particularly regarding the existence of Chakravartas and other heroes. Then his mind went to the biography of Bhava. Some doubts arose concerning the Rakshasas and the monkeys. How is it that in popular scripture one hears of the Rakshasas, Ravana and the others, who according to the teachings of the great Jain were expressed a good creed, wise and their spirits illumined better than the others, eating and drinking fat, eat, etc. Ravana's mighty brother Kumbhakarna allegedly slept continuously for six months, come by terrible slumber, even when rutting elephants trampled him for when his ears were filled with contents full of hot oil, even when a deafening sound of drums and chip baited. It is said he did not wake up before the time of six months had passed. And when that big belly, unstoppable Rakshasas, woke up, he ate what he saw before him, elephants ate him. When he had satisfied himself, apples and pots fell asleep again, devoid of any further mantras. Alas foolish bad poets narrating the bad scriptures have brought infamy on the Tvidyadra prince. Supposedly Ravana overthrew the king of the gods with fatal arrows discharged from his ear. Where is that king of the gods? And is this wretched man who had the mere thought that Indra used to eat with ashes? He who possesses the elephant Ayravata and the great thunderbolt as his weapon? Who can support the earth with mutiny and oceans with ease? How could that king of the inhabitants of the heavens be ruined by a mere human of little Tvidyad power? The king of the Rakshasas allegedly took him prisoner and he lived forever well straightly like an adoption. This is as ridiculous as the killing of a lion by deer, grinding of rocks with sesame seeds, the killing of a snake by a worm, the slaughtering of an enormous elephant by a dog. Rama, who had taken Vaut, allegedly killed a golden deer and said he was an older brother who was like Vaut to be cuckooed. All this is untrustworthy and unsubstantiated in any ways. Tomorrow I will ask the reverend Gautama the king. Denged Pinnika calls to Gautama the following day and addresses him. Lord, I wish to hear the story of Panna as the followers of bad ideology have falsely gained ground from it. Was he a Rakshasa, that would kill Gaut, or was he a man possessing Tvidyads? How could he have been overthrown by animals, simple cookies? How could he be an eater of huge human bodies? Or how could Lord Rama have killed Bali through such flawed behavior? Or how could Ravana have gone through the abode of the gods, destroyed the wonderful garden, and took the Lord of the Odzin prison? How could that younger brother of his, who was killed in all the theoretical subjects for six months while his body remained free from disease? How could monkeys constrain consumption by them, but in heavy mountains, that even the gods would not have accomplished? And then Indra Bhuti Gautama commences his narration. The first thing which Ravishina addresses here is the characterization of the Rakshasa as mean-breaking creatures. In particular, he mentions the depiction of Kumbhakarna, and he prefers how this character of the Appla Prince wronged in such a way by these other poets. The author is not specific here, but we may assume that the creatures such as the Kumbhakarna described in the Valmiki Ramayana could simply not eat this, let alone be the brother of Mahiti King. The portrayal of Ravana can be rejected following the same argumentation, though the Kumbhakarna is difficult to run with his nature as a Brahmin in Valmiki. However, Ravishina does not mention this here. The argumentation continues in the second passage. Here it is moreover a question that Rakshasa can wicket but very powerful beings, and in particular Ravana, whom we great care to describe as possessing superior physical qualities were defeated by beer monkeys. More than irrational, it is inconsistent in the Valmiki Ramayana. The following argument that is also repeated in the second passage continues with this notion of a false portrayal of Ravana. This time in connection with his capturing Indra, the king of the gods, as described in the Uttarakhanda of Ramayana. For Ravishina, this suggestion defies comments, and it is as ridiculous as deer killing a lion, such as Seekra, Rok etc. The Jain texts have a parallel episode for this story. Ravana defeats a rival Vidyadara king named Indra. This Indra was given this name because his mother, during her pregnancy, craved the splendor of the celestial Buddha. But this terrestrial Indra's viceroy and generals all called him the god. The dynasty came to be known as the super power of the gods, and this later gave rise to the false legend of Ravana in Indra, the lord of the gods. The next rejection concerns the popular episode of the golden deer. In Valmiki's Ramayana, Ravana asked the Rakesa Maricha to take on the form of a golden deer in order to lure Rama away from Sita so that Mara could ease her. Scholars have assumed that this rejection is to be understood in view of the Jains' depiction of Rama as non-violence. But we will see later that this was a rash assumption, because Rama is not always non-violent. Ravishina's verse in itself is clear about the refutee. He rejects the idea of some who reckon the attire of an ascetic, hunting and killing an animal for its hide like a hunter. So here it is again an internal inconsistency of the Ramayana that is explicitly scrutinized. Indeed, in the Valmiki Ramayana itself, tension is present between Rama's martial nature as adopted ascetic lifestyle in late interpolay pastimes. Note that in Gunabhadra's tradition, the golden deer episode is present, though there is no explicit mention of Rama killing the deer. The next rejection concerns the killing of Sugriva's brother Agha. This is a morally difficult episode in the Panik Ramayana. Rama agrees to kill the enemy of his new ally Sugriva, namely his older brother Valin. Valin had banished Sugriva from his city, Kishkindha, for sitting at home after he had presumed Valin had been killed. Sugriva had to leave behind his wife and Kishkindha. Eventually Rama, hiding behind some shrubs, faked weapon he was engaged in a duel with Sugriva. Some scholars have again too easily assumed that this episode is here rejected because the Jain author Sokulipit Rama understood of murder. However, in the parallel passage of the text, tradition of Vimalasuri, Rama similarly pursues an alliance with Sugriva and is to help him in his fight against his enemy. In this case, Sugriva's enemy is not his brother Valin. Earlier in the narrative, we had already learned that Valin had renounced the world in Sugriva. Here Sugriva's enemy is a Maya Sugriva, posture rejected suitor of Sugriva's wife. With the support of Rama, Sugriva challenges this Maya Sugriva and when he is able to identify the imposter, Rama kills him with an arrow in combat. In view of this and by reading Ravishina's words more closely, it is clear that here too the impotence of an ascetic Rama committing murder is rejected at an internal inconsistency. Moreover, the idea of fratricide is actually impudent. Sugriva asked Rama to kill a brother. How could such a person be considered a hero? The woman mentioned here may refer to Ruma Sugriva's wife, who had stayed behind in Kishkindal when Sugriva had fled. Or it may refer to Tara, Valin's wife. There are a few passages in the Ramayana hinting to Sugriva as more than brotherly feelings for his sister-in-law. For instance, in four of the five of them, it took Sugriva up to speak the animosity with Valin. Valin had gone in pursuit of a demon and followed him in. After a long time, Sugriva pursued Valin to have died and returned to the city. Now, in his narration to Valet's slip that after he had abandoned the cave, he became Kishkindal and had taken Tara as his wife. Moreover, there is a statement of 4284 which describes how Sugriva, during the monsoon, surrenders himself completely to last his wife Ruma, one back. And also Tara, who, perhaps this lasting after Tara, was an additional reason for Sugriva to want Valin out of the way. In any case, Sugriva's character is unblemished. The flawed behavior and the Sanskrit word is chidra, mentioned in the second part, is slightly a reference to which Rama killed Valin, befitting Ekshatriya. I will come back to Rama and the idea of his non-violence at the end of my talk. The second passage contains one additional rejection, namely that of monkeys building the causeway to Lanka. Again, consider it as something defying common sense. The rejections of Ravishena more or less coincide with those expressed by Rupa Stupri. In addition, Svayambhu Deva and Pushpadanta all in the form plate of the other versions of the Rama story. They both reject the idea of Ravana as Dasha Mukha, having 10 heads. The Jain narratives contain an account rationalizing how Ravana came to be called Dasha Mukha or 10 Feast. The ancestral necklace of Toyadavahana with nine gemstones representing the nine planets was kept in the treasury and protected by terrible snakes. As a toddler, Ravana one day wandered into the treasury, fearlessly took the necklace and put it around his neck, whereupon his face reflected in the gemstones. Seeing the child's complete disregard for danger, his relatives predicted he would become an exceptional ruler and gave him the epithet 10th paste, referring to his reflection in the gems. Interestingly, Svayambhu Deva includes some rejections connected to Rama's identification with Vishnu. The first is the ancient belief that the earth is carried by a tortoise, an association already present in the Brahmanas, and later developed into the Kurma Vatara. A second, more obvious refutation of Vaishnavathiality is found in the rejected idea that Rama, being Vishnu, holds the world in his belly. These ideas are both rejected, are both disposed of as illogical. Other motives define common sense here are the idea that Libhisana is the mortal and indeed Valmiki Ramayana describes how he obtains a work out if Brahma after performing austerities, and the idea that Indraksit is older than his father Ravana. This last, purportedly false story is not found in the common editions of the Valmiki Ramayana. However, the Dharmapariksha also mentions it for that reason. Here it is said that Brahmins believed that Madodari conceived after contact with the semen of her father, that Pithas remained in her womb for 7000 years, and that she only gave birth to the child Indraksit after her marriage to Ravana. The closest corresponding account I could find to this story is from Ranganathas Ramayana in Telu, which tells of an Apsaras Madhura, who was impregnated by Shiva. Parvati cursed Madhura to turn into a frog that fell down a well. After 12 years she turned into a young girl, Mandodari, a gift from Maya, who was performing penance near the well to obtain a daughter. Later she was given as a wife to Ravana. Only after her marriage, Shiva's semen inside her became active and she gave birth to Indrajit Shiva's son. The notion of the long pregnancy of Mandodari is most likely related to the upper name as the one possessing a slow mother, a less obvious one is the rejection of Rama fighting Kara and Dushana. In the Valmiki Ramayana, after Lachnala had mutilated Shurpanaka, Kara and Dushana come with their Rakshasa armies to take revenge. Seeing them approaching, Rama tells Lakshmana to stay with Sita while he goes off to battle the Rakshasa. For Swayambhu, it would have been more proper for the younger and subordinate brother, Britya, to do the fighting as he does in the Jain version. Swayambhu's last rejection is the mention of Vibhishana that Vibhishana took Mandodari as his wife after first forsaking his brother for loving another man's wife. This is indeed described in the Valmiki Ramayana. In the society represented by the older layers of the Ramayana, the practice of Niyoga, where a widow remarries her brother-in-law, is still accepted. In later stages this custom disappeared and as we know widow remarriage became extremely inauspicious. The two remaining refutations of Pushpadanta are well known in Hindu practice of Ramayana. In the Jain accounts, Ravana is a devout Jain and it is Lakshmana the Vasudeva who kills Ravana. In the case of Pushpadanta you could indeed argue that he wants to portray Ravana as non-violent. For in the Balian episode in this tradition it is Lakshmana who kills Vibhishana and Ravana. Pushpadanta explicitly mentions Valmiki and Vyasa as the sources of this disinformation. The other authors speak in more general terms of popular teaching. Aside from the Jains, many other authors and commentators also have expressed their doubts about some of the more questionable episodes of the Ramayana, such as the death of Valin, the killing of the Goal of Pundir, the mutilate Churpanaka, Rama's banishment of Sita and the killing of the Shudra Shabuka. In her book Questioning Ramayanas, Paula Richmond holds that the element of questioning has always been an intrinsic part of the Ramayana tradition and that this questioning has been the key factor in the multiplicity of the Ramayana. To deal with these difficult episodes, authors from varied backgrounds all over South Asia and far beyond composed their own versions. This questioning is moreover connected to the political messages that are intrinsic to every Rama narrative. Because the Ramayana tradition embodies normative behavior for the individual with Rama as the Marjada Purushottama and gives the standard for ideal kinship in Rama's rule, Rama Raja. In view of this, the controversial episodes in which Rama's behavior does not neatly correspond to the Dharma ideal have led to additions, commentarial explanations, reinterpretations and of course new adaptations of the story. Some Rama telling such as that of Babiki are considered more authoritative in that they have a wide audience representing elite in society and from existing social order whereas others are considered more oppositional in that they offer alternative perspectives. When applied to the Jain Ramayanas, they certainly present alternative perspectives and even explicitly reject those offered by the paramanical elites. With regard to the political message told to underline these stories, in particular the Jain's engagement with Rama Raja and the idea of Rama as Marjada Purushottama, these two are to a degree rejected and replaced by the ideals represented by the Baladeva and the Vasudeva. Just like the other Baladevas and Vasudevas, after their return to Ayodhya, Rama and Lakshmana are both consecrated as kings and each rule over half of Bharata as Ardachakra Vartanis. The symbolism of the Ardachakra Vartan is pronounced only with regard to Lakshmana, the Vasudeva. While Lakshmana sets out on his ikvijayana world conquest, he does so together with Rama. What can be seen as a rejection of the idea of Rama Raja is that in some texts, when after Rama's return, Bharata renounces the world, other kings first approach Rama to ascend the throne. Rama refuses saying Lakshmana shouldn't be taken. A few verses later, however, both Rama and Lakshmana are consecrated simultaneously as Baladeva and Vasudeva, with their first wives Sita and Vishalya as chief queens. But then, when vice-froes need to be installed in the different regions of the empire, it is Rama who takes the initiative. By contrast, in the parallel biographies of the 9th Baladeva and Vasudeva, Balarama hardly takes any initiative at all. So there are certainly echoes of the Rama-Rajya ideal. In the ensuing dikvijaya, however, Lakshmana takes it.  This brings us back to the perception among several scholars of the Jain Rama as non-violence.  But as we have seen, this assumption does not hold. Ravana may be the less violent of the two brothers, and less dedicated to worldly pleasures than Lakshmana. Lakshmana has 16,000 wives, Rama only has 8,000 wives. He still engages in battle, and is even explicitly described as the killer of Vasudeva's enemy. Then what accounts for the stark difference in fate between the two? Is it only down to Rama renouncing the world and Lakshmana dying before he has a chance to do the same? The answer to this lies in what makes these Jain Ramayanas truly Jain, namely the story of their previous lives. And here I come back to the subject of last year's annual lecture by Professor Shilpa Fujinaga, the subject of Nidhana, or sinful resolution. About the Baladeva and Vasudeva, Tiluhya Panati says the following. So, Anidhana, Gadha, Savvi, Baladeva, Kisthva, Dhana, Gadha, Udhamgami, Savvi, Baladeva, Kisthva, Akhuda. All Baladevas have come without Nidhana. Keshavas or Vasudevas have come with it, Dhan.   The story of the previous birth of Brahma and Lakshmana is narrated by a monk towards the end of the Jain Ramayanas, following the renunciation of Sita. It is as follows. In a previous life, Sita was a merchant daughter, Gunavati, and she was to marry the merchant's son, Hanadatta, who is Rama. Her greedy mother, however, secretly betrothed her to the Shrikanta, the Kamravana. When Hanadatta's younger brother, Vasudatta, heard about this, he attacked Shrikanta and the two ended up killing each other. The two were then reborn in a long sequence of several animal rebirths, along with Gunamati's soul as a female for which they ended up killing each other, birth after birth. Hanadatta was shocked by his brother's death and accepted the boughs of a Jain layman, and after a life in heaven was reborn as the merchant's son, Padmaruch, who had recited the Pancha Namaskara mantra to die bull. That bull, who was to be later become a Sugriva, was reborn prince, who later recognized his benefactor from a previous life and bestowed great wealth upon him. After dying and spending a lot in heaven, Padmaruchi then becomes Rayanananda, who renounced the world and is then reborn in Mahindra-Kalpa, was again born on earth as Sri Chanda, who also renounces the world to become the Indra of Brahmayloka. Shrikanta, so Ravana, was eventually reborn as a Swayamhu, and Vasudatta as his Purohitta. Gunamati, Sita, was reborn as the daughter of the Purohitta, Vigabhati. Swayamhu had asked his Purohitta for Vigabhati's hand in marriage, but was refused because he had the wrong faith.  Vigabhati swore that she would cause the death of Swayamhu in which reply. She became a nun and went to heaven. After some lower existences in Hellen as animals, Swayamhu was reborn as Prabhasa Kunda. He became a monk and one day observed the wealth of a Vidyadra king and appropriated the Nidhana to also become a Vidyadra king in the future life. The Purohitta was reborn in heaven and afterwards, as the Vidyadra Kunarvasu, who also became a monk and prior to his death appropriated the Nidhana, to marry the girl who would later become his wife Vishalya. These stories bring some perspective on the karmic burden of Rama and Lakshmana's perspective. In his previous lives, Rama's soul was characterized by benevolence and detachment, birthed as a Jain layman and with several lives ending in renunciation. Lakshmana's previous life, on the other hand, were marked by extreme violence. His penultimate life as a human ended in renunciation, tarnished by a Nidhana, bringing about bad karma in his life, Lakshmana, and leading him to Hell. Nevertheless, even violent characters like Lakshmana and Ravana can't be redeemed. When their time in Hell is up, they will coexist in many more births on earth and in heaven until Ravana will become a Tirthankara, with Sita as his Ganadhara. Lakshmana will be reborn in the Purva Videha of Pushkaradviva as a Chakravartin, who will later then become a Tirthankara. Most chain authors did not alter the killer of Sugriva's enemy to Lakshmana, except the Uttarakurana, where it is indeed Lakshmana. Perhaps the authors deliberately sought to keep the story like this to underline Rama's martial nature as a future Arachakravartin, or perhaps changing the killer of Sugriva's enemy would have made the Jain Rama too far removed from the other Rama the audience would have undoubtedly be familiar with, or perhaps against the background of the element of questioning, as adhering to the Ramayana traditions, the Jain authors too perhaps chose to represent even their own Rama as committing at least one questionable act. Thank you very much for your attention.


We are back looking at the tutorial number two of the Pico CTF just getting into learning how to be a Hacker someone in the capture the flag scene So we're checking out tutorial number two is our challenge title our challenge prompt is Robin handed me this the other day Maybe it'll help me find the answer So the hints here are there are a number of solvers on the internet that can help Okay, so let's check this link that this icon that that this text and we can remove that control f thing from the last Challenge this says hey check out the super secret message. I made using this cool rot-13 cipher. I found online Lubella fuba you know blah blah blah lots of nonsense and garbage Okay, so this is where we've got to start to do our own learning our own Getting out of our comfort zone making some research happen googling and trying to understand what we're really looking at right here so rot-13 cipher that's Apparently whatever this text is this this nonsense. So I'm gonna go ahead and go to Google right again voting for Google not for Bing I Didn't want to see that happen again. So rot-13. What is that? Rot-13. Here's a Wikipedia page rot-13 rotate by 13 places sometimes hyphenated rot-13 is a simple letter Substitution cipher that replaces a letter with the 13th letter after it in the alphabet Rot-13 is a special case of the Caesar cipher which was developed in ancient Rome. Huh, okay Because there are 26 letters 2 times 13 in the basic alphabet rot-13 is its own inverse That is to undo rot-13 the same algorithm is applied So the same action that can be used for encoding and decoding this provides virtually no Cryptographic security. It's often cited as the connect canonical example of weak encryption Okay, I guess that's why we're seeing it in a beginner kind of early on friendly capture-the-flag competition that's gonna be probably the smallest like the first place to start the foundations of cryptography and Cyphers so we can see this picture over here. You see a is mapped to n b is mapped Oh, etc. etc. And that happens because they're being translated or kind of Rotated by 13 places Rot-13 replaces each letter by its partner 13 characters further along the alphabet they use hello as an example, etc And there's more here more here another link that I saw back in the Google results was this rot-13 com Looks like please enable JavaScript to use this page Whatever looks like Would this just okay cool looks like it's a tool or utility that will let us Like try out the cipher. So if I were to type in anything like please subscribe You can see down below. Here's that Rot-13 version of it. But remember it said in the Wikipedia page that to Like encode or decode or once we have it, please subscribe encoded is this But if we were to decode it, we give it the exact same thing. So if I just cut If I just copy or paste this string Will let me cut whatever whoa Maybe I was out of that because of uh Whatever my keyboard is trying to do we don't need it Okay, let's paste it in just at the top there. So that's the input to the rot-13 algorithm and you can see it down below Please subscribe. That's the output because encoding and decoding is the same. It's just that Operation rotate-13 is going to be the same after we rotate 13 times again since it said in that Wikipedia page We know there are 26 letters in the alphabet. So, okay We can just take that string. They gave us so that long piece of text. You'll hear me call them a string a lot and That that will be what we're looking for if we pass it into that rot-13 tool if I can click over to that tab Okay Sorry, this virtual machine is pretty clunky. So let's paste that in Totally didn't take it because my keyboard also does not want to correspond with me Let's paste that in there we go and here we go.  I would go Sephora saying it's my new life's dearest ambition to obtain an inflatable sloth monster Okay, maybe this is the flag. This must be what we're trying to submit for points Let's go over here to that page pico CTF 2017 and Let's submit this flag Submit down the bottom right cool looks like we're moving on that was the correct answer and now we learn something new Right, so rot-13 is a derivative or a special case of the Caesar cipher and that Caesar cipher It's using a key in this cryptographic session of any number less than the Number of letters in the alphabet, right? So that means it's mod 26 or its modulus 26 because there are only 26 characters in the alphabet the key can only be Anywhere in that range from 0 to 26 so mod being a remainder of 26 it will wrap around 0 to 26, etc So in this case rot-13 is that special case It's using 13 as of the key a goes to and etc. You saw that Because 13 is that halfway point of the alphabet. It's half of 26, right? So cool We're done with that one and now we can move on to tutorial number three Sweet. Thank you guys for sticking with me. Hope you enjoyed this Simple stuff, right? We're still not doing any of the crazy cool lead hacks yet But we're gonna get there super duper soon. We're right now. We're building out the the basics We're on the building blocks to level out that foundation where we can grow from so thank you guys for sticking with me I'll see you in the next tutorial and hey, I just got a shout-out all my supporters The people that'll love me on patreon Spencer Clark gal Horowitz says okay Attila and Orga loft you unruly destroy of world's bastion of terror Sweet hey $1 a month just patreon will give you that shout out the end of the video get your name up here $5 a month tools early access to any of the videos content that I create for the future So it's not you can get them as quickly as I release them not waiting on YouTube to pump them out and hey If you did like this video, please do press that like button. Maybe leave me a comment Let me know what you think what we can do better what you'd like to see if you're willing to subscribe And if you really want to help me out, please support me on patreon great see you in the next video


I'm very pleased that I get to announce to introduce you tonight our speaker and I want to recognize our Donors who sponsored our speaker tonight Jim and Sandy Narduli. So thank you so much for that So Dr. Naomi Wolf will be speaking tonight and besides being a best-selling author an Collimus and a professor she has the distinction that this crowd will appreciate if you pull up her Wikipedia page the very first line Designates her as a conspiracy theorist, so so If that wasn't enough Listen to this. She graduated from Yale University. She received her doctorate from Oxford She's a co-founder and CEO of Daily Clout Successful civic tech company and she's written for every major News outlet in the US and many of them globally She had four opinion columns including in the Guardian and the Sunday Times of London a Year ago, and I can't wait to hear her tell about this a year ago With Daily Clout COO Amy Kelly. Dr. Wolf started a crowdsource project with 3,500 medical and scientific experts these experts included physicians our ends biostatisticians medical fraud investigators and Research and lab scientists These people in a year and a half they read through Almost a half a million pages of documents that Pfizer was required to release by court order The result of this project was they compiled 68 reports Documenting the greatest crime against humanity In recorded history She's reput she's published these reports in book format. It's called war room Daily Clout Pfizer documents analysis volunteers reports. It's already sold out three printings When I look for it on Amazon, it's only available in Kindle from Amazon, but it's been used already by courts by members of European parliaments by state and federal US Senate senators teams of attorneys and They've been using these and taking action To redress these harms and to just inform the public really heroic work So how great is it that we now get to have an evening with dr. Naomi Wolf? Thank you all so much Thank you to the Mises Institute and thank you so much to the Narduli family and to everyone who Made this amazing evening happen and brought me here to meet a whole bunch of new friends and fellow warriors it would appear I knew that I was home When I was having conversations over cocktails and we would immediately Start coming at something from two different opposite points of view and everyone perked up and looked livelier Instead of getting tense and freaking out And I really knew I was home when the first line of my Wikipedia Description conspiracy theorist was launched upon all of you and you burst into unanimous applause I found my true brothers and sisters and I guess I'm just I'm going to share a speech with you tonight that I've never given before and it's also a really big day because I'm Holding my book which was just published that I've never held before because this is the first time I've seen it I mean I'm just gonna speak from the heart and so the first part of my Talk will be about the journey that brought me here to you to be with my brothers and sisters in freedom because I didn't start here and Then I'm gonna talk about what's in the Pfizer documents So I'm just warning you that it's Intriguing then incredibly sad and distressing, but then I promised to end with inspiration So I want to reassure you about this journey. We're about to take together So I many of you may not be familiar with me understandably but I didn't start out hanging out with libertarians and you know Austrian economists I Came from deep deep deep in the world of liberal left-wing kind of New York, Washington I'll just say it elites and The world of liberal Washington, New York legacy media or also known as mainstream media. I didn't I didn't start there I came from a you know very Scruffy middle-class background, but through education and I was a road scholar and I wrote a bunch of bestsellers and I Found myself a fixture for 35 years as kind of the media media darling on the left I also I will confess to you Because you are tolerant people advised Bill Clinton's reelection campaign and also was an advisor to vice president Al Gore in his campaign for the presidency so deep deep deep blue and deep deep deep kind of bubble the bubble of where all those Ideas and messages are incubated and propagated on the left and I didn't know How wrong some of my ideas were And you don't know that in that bubble because that bubble is so hegemonic and so Perfected in its self-referential Suffocating reflection of itself Eternally, it's a bubble without escape. There's a lot of metaphors there, but you understand then When I was like a baby feminist, I must have been in my 20s. I had an interview with Lou Rockwell and I'd never talked to a libertarian before and This is an amazing archival document because in one. I don't know half hour 40 minute conversation. I Literally he literally he didn't he was very gentle But he literally made me reconsider the foundational basis of my consciousness And in this in this interview you can hear me Rethinking and and thinking well, maybe Maybe there's a whole other world here about which I know nothing and it's a world of freedom and it's and especially I felt this incredible sense of Anticipation that there was a universe of freedom intellectual freedom Social freedom Institutional freedom that I was glimpsing that no one had ever showed me before and it was intoxicated But you know the decades went on and I wasn't surrounded by people like that and I never I never saw that glimpse again then the pandemic hit and You know, I wrote a book in 2008 called the end of America in which I looked at history and Identified what tyrants do whether they're on the left or on the right When they want to close down an open society and they always do the same 10 things They always take the same 10 steps and I was seeing starting in March of 2020 if I pace does my audio go with me? Yes starting in March of 2020. I was seeing one two three four all these 10 steps Locking together in a way that was utterly recognizable to me from studying Mussolini's Italy Hitler's Germany You know the the country's behind the Iron Curtain during the 1950s Argentina China, this was classic totalitarianism Putting itself in place and and I was astonished because most people around me couldn't see it and didn't recognize it But I knew perfectly well from having written the end of America Which the left cheered because it was written during the Bush era so the bad guys were Republicans at that time I knew perfectly well that when my Democrat a Governor Andrew Cuomo in New York state Declared a state of emergency in June and said that we couldn't have more than six people in our homes at one time That that was step 10. That's martial law. That's emergency law. There's no coming back Historically from emergency law so I started to do videos about this and and about you know I don't know if you agree with me or not. It doesn't really matter because I'm among all of you We get to disagree which is the joy of it, but all of the many of the other elements of the pandemic and the reaction and the lockdowns and then the vaccine rollout were classic Totalitarianism And and I knew from having been a political consultant that the stories we were being told about about everything were we're imaginary and I wrote a book showing that they were imaginary, but I Witnessed a massive transfer of wealth from the middle classes and the working classes to the rich as people went broke Not able to keep their businesses open having to sell their properties that they save for it fire sale prices I I knew that children were being socialized American children children in Western Europe children of free societies were being socialized to Submit you to get used to abject Groveling obedience and obedience to nonsense and I knew that the science was bad I run a company that produces Access to government databases and I knew that the COVID maps on the New York Times home page Johns Hopkins all these major home pages were imaginary data because you couldn't see the data sets there was so much wrong with it and I started to make the same arguments with a With what soon by November became a Democrat in charge that I had made when the Bush team was in charge Pointing out tyranny locking itself down all around us and I I began to be marginalized and ostracized by my own tribe Because you're not supposed to criticize your own guy if you're on the left This all came to a head in June of 2021 when I Noticed that women on social media were Describing eyewitness accounts of having menstrual problems upon receiving mRNA injections and Three of my best sellers were about women's sexual or reproductive health and I know you you don't have to be a rocket scientist You need eighth-grade biology to know that that's a warning signal and that it's a it's going to affect fertility and I Tweeted something accurate about this. I was immediately De-platformed and not only that there was a global smear campaign Coordinated and that's where my Wikipedia page comes from which changed overnight to conspiracy theorist I know I now know AI can do this. I didn't at that time know that AI can change journalism around the world newspapers Networks where I'd been a fixture for three and a half decades. I was a non-person. They wouldn't talk to me they Places I had columns the Guardian the Sunday Times of London Ran hit pieces on how I was now a QAnon sympathizer You know and and they literally I was a columnist for them I mean they literally had been seeking out my opinion, you know since the 90s. So so this was all very striking To me and very weird, but I knew that I had to keep reporting the threats to liberty and to humanity that I was seeing and so that Changed my life. I Got exiled overnight from my cozy perch as a liberal commentator. I Got disinvited from all the galas. I was told I was no longer welcome my friends broke up with me Family members left me and my husband who was equally, you know, unacceptably asking questions We were not allowed to come to the Thanksgiving table Christmases were canceled. It was very painful, but who became my new friends? Libertarians and conservatives and then I just want to share quickly some of the Experience of having long-standing Assumptions and beliefs that I thought formed the basis of my understanding of the world Collapse and then get rebuilt in a different way because of my having these new conversations. I was invited by Jeffrey Tucker to be a fellow at AIR, which is a libertarian think tank and I I was like nervous the at that time. I still thought I was a liberal and someone asked me a question about Capitalism and I gave my liberal answer and I braced because I thought okay now I'll be frozen out or I'll be disinvited. No one will talk to me and I remember this look of like Open curiosity and a follow-up question. Why you know, why do you think that and I thought this is so surreal? We're not fighting. We're just exchanging civil views out of a desire to understand each other better And I literally hadn't had that kind of conversation since the 70s on the left. I am not kidding. I You know then many many similar conversations led me to re you know re-examine everything I believed and I For example, I remember the moment in which I realized that Even capitalism at its worst even a free market economy with all of its injustices and you know, Dickensian horrors Would give women more autonomy and self Direction and agency then essentially planned economy And like I've been a famous feminist for 35 years and had not figured that out or been allowed to figure it out depending on your view January 6th. I realized to my horror that many of the things I was told about that were not true I won't go into that now But you know many many myths and myths that were designed I've got an essay called Dear Conservatives I apologize because I realized that the myths about January 6th I was told were myths designed to demonize and other eyes and present as violent Enemies of democracy half of this country That was the intention of those lies all the way to the second amendment. I thought I hated guns I thought I wanted gun control because everyone I knew around me and my liberal circles had to believe that my husband is a former U.S. Army Special forces military intelligence guy. He's armed and I remember when I Went to buy a firearm with him for him to teach me to shoot and I and this young woman She must have been 27.  I mean I could go on and on I had to I had to re-examine everything But mostly I feel incredibly blessed. I don't call myself a conservative. I don't call myself a libertarian without reservations I think what I am doesn't have a label. I think of myself as a constitutionalist above all But what I find so incredible and I owe it all to this man and you know other friends Some of them are here like Steve Berger I now have a community of brothers and sisters across this country who believe all kinds of things But what unites us more than anything is that we love this country and we believe in freedom and the Constitution And we understand We understand that this is a time of great fundamental peril to the greatest nation that was ever conceived and And it's been such a blessing to me to have Brothers and sisters in the trenches fighting for this country and for humane values and I do believe that Even though we are few and diverse and motley that the power of our Fellowship is Holding off the worst of the darkness. So that's the first part of what I want to say Now I'm going to go to the sadder part of my talk as I warned you as you heard I Oversea project in which 3,250 experts United to read through the Pfizer documents and another wonderful kind of a surprising partnership in history Steve when no one would talk to me Steve Bannon called right and so I went on his podcast and The Pfizer documents were being released and he sort of prompted me to Ask for experts to help read through them Journalistically, I was very worried because these documents are a so abundant. They were releasing 55,000 a month They're now 450,000 documents B, they're written so technically that it's very hard for a layperson to understand them so Bannon prompted me to ask for experts to get together and issue read through them and and I did and Amazingly, 3,250 of the most distinguished expert scientific and medical experts responded and the amazing Amy Kelly My COO and the project director in ways that I can't understand it seems like kind of miraculous Organized them into six working groups and they have now issued 88 reports And I've taught them to write the reports in language that anyone can understand So you can see these reports on the upper right-hand corner of my new site Daily Cloud You can see them in the book that was described to you But what I'm sorry to tell you is that they do document the greatest crime against humanity in recorded history And I don't say that lightly I'm the granddaughter of a woman who lost nine brothers and sisters in the Holocaust So it is at scale going to be greater than that Some of the key points very very briefly The Pfizer documents show that Pfizer knew by November of 2020 that The vaccine didn't work to stop infection with COVID in fact Pfizer's language is Failure of efficacy and vaccine failure and the number three side effect in the Pfizer documents of getting the injection is COVID so Everything that followed all the mandates all the hysteria all the ostracism the two-tier society was based on a lie Pfizer knew well Pfizer the spokespeople told you that the injection stays in the deltoid that is a lie and they knew it Our Dr. Robert Chandler a distinguished sports medicine physician who's treated the angels and the Lakers Saw the Pfizer documents that they knew that it bio distributes the lipid nanoparticles the spike protein and the mRNA Biodistribute throughout the human body in 48 hours and accumulate in the brain Which can help to explain some of the cognitive and personality changes some people have noticed in their mRNA vaccinated loved ones They accumulate in the spleen in the liver in the adrenals and if you're a woman they accumulate in your ovaries Now lipid nanoparticles are an industrial fat And they've been known for 10 years to cross every membrane in the human body so You would wish that such a material would that the body could excrete it but what Pfizer knew and their chart shows this is that the Materials leave the deltoid like this and then they accumulate in the ovaries and the other organs like that and there's our Our volunteers have found no mechanism whereby they leave the body And that what that means is first injection LNPs accumulate in your ovaries if you're a woman the second injection more lipid nanoparticles accumulate in your ovaries third injection more accumulate in your ovaries and what is being found now by nurses who are doing abdominal surgeries is blocked fallopian tubes and Pfizer knew this Pfizer knew that well there are 42,000 plus adverse events in the Pfizer documents just three months The number one category interestingly is arthritis type pain joint pain And if you consider so many people you know probably certainly people I know have Knee replacements hip replacements shoulder replacements healthy young people are having joint and arthritis problems That's inflammation from the lipid nanoparticles There's At industrial scale also Neurological events like Alzheimer's Dementia's Parkinson's epilepsy's game bar a Bell's palsy stroke type events Huge numbers of blood clots lung clots leg clots thrombocytopenia heart damage Tachycardia myocarditis pericarditis and in just three months 1225 deaths Half of the serious adverse events for stroke and liver damage took place within 48 hours after the injection The way that Pfizer got to tell the world that their injection was nine 95% effective which you'll recall was what the spokespeople said at the rollout was that they just Removed 200 infected vaccinated people from their math Leaving 95% People who were Vaccinated and in other words they just got rid of 200 people out of 205 people and that's how they did the math That said it's 95% effective I Could go on a great length about the harms to adults in the Pfizer documents. I mean one of the Well, I'll skip ahead to me what's most important because You know what I've just described if described affects people who are with us right now But what's most important to me is what what's in the Pfizer documents relating to the next generation and what is absolutely Incontrovertible is that in the Pfizer documents what is revealed is a massive program to sterilize humanity and particularly to destroy women as Reproductive and nursing beings I Mentioned that I was de-platformed because I talked about menstrual harms. There's a chart in the Pfizer documents It's just as a woman.  I mean things I won't even describe But but this is like and again, I'm Jewish. This is mengala type science Documenting the suffering the ruin nation of women and these are these are not like because it turns out now that all these studies are coming out show now is right and But they're saying oh like menstrual, you know Symptoms this is disabling. These are disabling conditions and these are conditions that mean you can't be a good mom You can't be a good worker. You can't be a good soldier. You can't be a good pilot You are disabled and they map up against eddowds former black rock hedge fund manager eddowds Independent data also from government data sets and insurance data sets showing that a million people are identifying themselves as disabled in America every month and overwhelmingly the numbers are women and that maps to what we found which is 62 to 70 percent of the people who are disabled are women and Pfizer identified 16 percent of those disabilities in women as quote reproductive disorders and quote their words Pfizer Knew that the lipid nanoparticles don't just block the fallopian tubes they traverse the placenta and Jim Thorpe and other independent midwives. We've interviewed show that they're finding nettings of calcifications now around placentas of pregnant women so that the baby can't get food or oxygen and Midwives are confirming that the placentas are not growing sufficiently. I've actually seen pictures of these placentas. They're Not normal placentas and so they have to deliver the babies two months early and also the maternal death rate has gone up by 40 percent because of hemorrhaging from these impaired placentas Not only that Pfizer knew they were killing babies. There's a section of the Pfizer documents Pfizer told women not to get pregnant in the trials 270 of them got pregnant in any way Pfizer lost the records of 234 of them, which is illegal Of the 36 they followed to term 28 of the women lost their babies There's another section of the Pfizer documents, which is a pregnancy and lactation report In that report they showed two babies dying in utero and the reason Pfizer gives in their own internal documents is quote maternal exposure to the vaccine They knew it was killing babies in utero They also knew in the same report that babies were dying from nursing vaccinated moms Because the mRNA and the lipid nanoparticles go into the breast milk and Lipid nanoparticles are covered in polyethylene glycol, which is a petroleum byproduct And so tiny newborn babies tiny babies are ingesting this as their only food So there's another chart in the Pfizer documents in this report that shows again This many babies have tissue swelling from having nurse vaccinated moms This many babies are vomiting. This many babies have fever. This many babies have convulsions and at least one baby died From multi-system organ failure. So this Chamber of Horrors this eight-page document was Completed in April of 2020. I'm sorry in April 20th, 2021 It was sent to the White House and the CDC On April 23rd, 2021 Dr. Rochelle Walensky held a White House press conference with this document in her possession In which she told the women of America that there was no bad time to get the injection Before your pregnant during your pregnancy or after your pregnancy. It is safe and effective for pregnant women She said actually she said pregnant people safe and effective She had this in her hand they knew This this disease is supposed to be a respiratory infection.   This is for a respiratory disease Pfizer warned vaccinated men this is hard to hear not to have intercourse with with Unvaccinated women of childbearing age without using two reliable forms of contraception So there was something in the semen of vaccinated men that Pfizer knew could be damaging Either to women or to the embryo.  There's so much more. Well, this is important The White House held a we have we have volunteer lawyers and one of our volunteer lawyers at Berkovich Foyed meaning Freedom of Information Act the White House to get every mention of myocarditis and Some whistleblower at the White House I'm sorry the CDC released an extra 46 page document that Berkovich didn't ask for and it's a it's an account of a complete freak out in May of 2021 a month after before I was de-platformed in which The White House was driving an emergency communication session with Dr. Walensky on CC Dr. Collins on CC Dr. Fauci on CC to create a script With slides to deal with quote tough QA about COVID end quote because they found out about massive numbers of blood clots thrombotic thrombocytopenia and Heart damage myocarditis and instead of coming clean with the American people and saying it's causing heart damage and blood clots We need to pull it off the market right away. We're so sorry They doubled down they created a script which is 17 pages that are a hundred percent redacted and they rolled out that script for the rest of the year and to the present and Think of what happened then in 2021 knowing this injection was causing lethal forms of damage, they mandated it They mandated our nurses our doctors our soldiers our sailors our pilots our our college students knowing that they were injuring and killing people So the last thing I want to say is unsurprisingly two years after I was de-platformed for Warning that women were having menstrual problems Igor Chudov and others analyzing government data have found a 13 to 20 percent drop in live births Around the world, but especially in the West There are a million missing babies in Western Europe I Will also note that our southern border is open again. I'm a daughter and granddaughter of immigrants I believe in legal immigration, but what's what's happening is a geopolitical attack on the West using population and the medical system and The last thing I'll say is that I've concluded that this injection is a bio weapon I've concluded it because of independent research. I've done showing that BioNTech, which is the subsidiary of Pfizer that produced the injections Has an MOU with the biggest CCP pharmaceutical company called Fosun Pharmaceuticals, which is run by senior Chinese Communist Party government officials They were contracted to Produce a billion doses. They were not for use in China people in China take a different injection. They were exported and China opened 14 manufacturing plants in Western Europe and Two in the United States one in Andover, Massachusetts and one in Princeton, New Jersey to produce the Pfizer injection They The IP according to the SEC was transferred in 2021 to China not to a Chinese individual not to a Chinese company to China and As and if you look at the adverse events of those 46,000 bad things that happened 36,000 of them happen in the United States Seventh the next largest tranche happened in Western Europe in order of political importance Britain, Germany, France, Italy, Spain, Greece and all the 52 countries of the world combined amount to only 7,000 adverse events and this is an injection that you can you can modify its lethality Very easily through temperature or through dosage with for instance, Pfizer's 30 micrograms being less than a Third as lethal as Moderna's 100 micrograms So that is my horrible horrible horrible update I think that the CCP allied with globalists that you guys rightly don't like the World Economic Forum the World Health Organization Non-government actors like the Bill and Linda Gates Foundation have united to create a new world order in which we are dead or disabled or sterilized and People who are not used to liberty and don't know what it means to have human rights are are flooded into the former bastions of Democracy and human rights and a post-democratic post-human rights world in which a bunch of oligarchs decide Everyone's fate has been established So That's what I would have to share with you. I will close by saying it's people like you who will Make that not happen We can talk in the Q&A about how we can keep it from happening. It's already well underway And I will close by saying witnessing all of this Evil has led me to conclude like I've studied history my whole life and this is not normal human history This is not normal human history Normal human history doesn't move in lockstep around the world in exactly the same way This I've had to conclude and also normal human history. They're like factions and betrayals and dissidents and you know rivals and None of that is happening with this I've had to conclude that this there's something metaphysical at work here and that we're in literally a biblical time In which there is a battle between good and evil and this is playing out on a material plane But it's a manifestation of massive Dark forces that really just hate humanity and that this is a test for humanity and that literally I don't see Survival I'm not proselytizing just for me personally. I have become much more Sure that I need God and that God is The way we're gonna get out of this and that we're not gonna get out of this without God So that is that is my conclusion which I hope is hopeful because it means there's a way out of it And I guess the I always sort of end by saying paraphrasing The Old Testament the Hebrew Bible if my people who are called to my name will humble themselves and Turn to me then I will have mercy on them. I know I'm not getting this exactly word for word and Heal their land and I do believe that is possible. Thank you very much


Hey everybody, Dr. O here. In this short video, I just want to talk about the term herd immunity, so we'll put it into context more when we're talking about vaccines, but I just want to get the terminology straight here with all these other terminology videos. So herd immunity is when the majority of a population have developed immunity. So obviously vaccines are a way to do that, but there is also natural immunity. You could even look over history of what's called genetic immunity, which means that the people that are alive today are the ancestors of the survivors that made it through certain diseases that are just endemic to given areas. So the ones that couldn't fight off that pathogen didn't live. So not a big deal now. But so herd immunity is when the majority of a population are immune to something. The number that I always say is 85%. You're going to hear slightly different numbers, but I think that herd immunity is reached when 85% of a population is immune. So why does this matter? If I'm not one of the 85% that are immune to something, herd immunity is protecting me, but not individually. If I do come into contact with that disease and I do get it, I will still get sick and either die or get better. But what herd immunity does is it creates a barrier around me that minimizes the chances that I'm going to come into contact with it. So if you think about a population, every person around you is either a potential carrier of a disease that can spread it to you or a potential barrier that can stop the spread of disease from someone. So when I'm in a classroom, I usually talk about how someone in the front of the class has a disease. Someone in the back of the class is not immune to that disease. Well, if all the people between them have had the disease or are immune to it because of vaccination or whatever, they're going to stop the spread of that disease to the back row where the person would acquire it. Of course, it's a silly analogy, but it works pretty good. So herd immunity obviously matters in the healthcare setting. Think about the fact that if you're working in a long-term care facility, a nursing home or something like that, and you're working with immunocompromised individuals, you, as the healthcare workers, you are the barrier to the spread of disease to them. So you can hopefully form that herd immunity that will minimize the chances that your patients get sick. All right. So that is herd immunity. We'll talk about it more. It is a very important term. It's the reason vaccination programs need certain numbers to actually be effective. So I hope this helps. Have a wonderful day. Be blessed.