Throughout time, there were scattered crumbs afloat on a strong wave of the dangerous sea without mercy, but no single bread was ever seen. However, these crumbs are now beginning to be found and pieced together: to form single bread. And, this bread was the "Truth" and the mysterious discoverer of these crumbs was Laura Knight-Jadczyk. This was her approach when she wrote her transcendent work entitled "The Secret History of the World and How to Get Out Alive," which was brought to the eyes and ears of the world in 2005. She has embarked on a perilous journey to discover the unseen clues in many areas of research: history, science, religion, mythology, physic, psychology, and even unidentified flying object. With these clues, Knight-Jadczyk has brought about a true meaning about the nature of our reality. By looking at three basic themes: the nature of COINTELPRO, the existence of the hyperdimensional reality, the discovery of two different human races, one can gather a paramount understanding about the nature of our reality and how one would seek a way out of the domination of inhumanity.

The COINTELPRO is an important term for the readers to be aware of and Knight-Jadczyk has widely used this term throughout the book because the activities of COINTELPRO are currently misdirecting or corrupting the course of humanity. The term "COINTELPRO" stands for "Counterintelligence Program," which is a "FBI’s secret program...set out to eliminate 'radical' political opposition inside the US [and it is also] a high level psychological operation specifically set up to vector 'ideological' trends – beliefs, etc" (p. 8). It is a latter purpose of COINTELPRO that is critical because it is set out to create a disinformation, also known as false information or lies, to be spread when certain people are set out to discover a 'sensitive' truth about a certain group or a hidden agenda. And, it is an expectation of COINTELPRO that people would believe in its disinformation and 'go away.' This is especially true when people are seeking for the answers about unidentified flying objects, aliens, or any 'paranormal' phenomena. Knight-Jadczyk clarified this when she pointed out that:

"The COINTELPRO files show the U.S. Government targeted a very broad range of religious, labor and community groups opposed to any of its agendas, and it is only logical to assume that the same type of operation would be created to cover up the "alien agenda." Such a theoretical COINTELPRO operation also goes far in explaining why, when the sincere researcher of UFO phenomena enters this field, he or she discovers only lies, lies, and more lies; confusion and disinformation. That is most definitely the signature of COINTELPRO." (p. 10 – 11)

With an understanding of COINTELPRO and its activities, the readers will see what is really happening in today's world events. It is best for one to discern the true information from false information, especially when a disinformation that is being promoted by certain groups under the control of COINTELPRO. Sometime, when a push comes to a shove, this operation would do anything to achieve its goal. The author stated that:

"The few professionals who spoke out against the hysteria [as promoted by religious fundamentalists] were systematically attacked and discredited by government agencies and private organizations. (...) If they can't corrupt you, they kill you, and if they can corrupt you, they still kill you so you won't have a chance to change your mind and recant your recantation like Jacques de Molay did when the Templars were destroyed. Those who get close to the belly of the beast are generally subjected to a new "approach" it seems. And that approach is the biggest betrayal of all." (p. 17, 19)

The COINTELPRO have a great number of 'agents' inside Human Potential Movement or certain New Age groups, as well other respected organizations, whose goal is to instill stories of lies to the right individuals. The fact that we were unable to discover the full truth of either unidentified flying objects or any other worldwide paranormal phenomena is because the COINTELPRO was achieving its purpose daily. In an allegoric sense, COINTELPRO threw out great number of molds in disguise of bread crumbs onto the sea, and they will look like real bread crumbs, tasted like a real bread crumbs, but the ingredients are greatly poisoned.

When Knight-Jadczyk captured one of the wandering crumbs of Truth, she also discovered an important key to an understanding of the hyperdimensional reality. In "The Secret History of the World," she has devoted a fourth chapter on this subject of the hyperdimensional reality, which is basically "the idea that the world in which we live was a 'form' or reflection, or 'double' of another cosmic world that existed on a higher level" (p. 123). This concept may be quite difficult for many wide-eyed readers to grasp and might give them quite a headache, but it is a very important concept because it brought about an understanding of the nature of our reality to which our reality is a projection of a hyperdimensional reality. A basic understanding of this concept would most certainly change one's perception of our reality, but it would not be fully comprehended by using our limited level of understanding. Is our reality an only reality or not? How many realities are there? Are we dreaming or are other people dreaming of us? Such questions would make our minds to be rendered as numbness. The hyperdimensional reality or hyperdimensional physic is a term used in the study of the quantum physic. The author also addressed the issue of 'Time' or linear as relating to this concept:

"In our geometry we define a point as an infinitesimal section of a line. A line is an infinitesimal cross-section of a plane and a plane is an infinitesimal section of a solid. Thus, our three dimensional reality must be defined as a series of infinitesimal sections of a four dimensional body. Conceptually, this means that our entire reality is a section of a four-dimensional body – a realm of potential dimensions beyond three-dimensional contemplation." (p. 125)

Our reality is considered to be a linear reality where we would go in a straight line in time as well as in our thoughts. How we currently perceive time is part of a linear reality. However, a hyperdimensional reality does not involve this term of linear, and it may have a different mechanical workings of time. The author has also explored mathematical dimensions, dimensional thinking and the question of perceptions, and Einstein's theories as part of understanding hyperdimensional reality in this chapter.

Knight-Jadczyk's discussion of two distinct human races on Earth in her book would surely overwhelm the readers. How could humanity be consisted of two different races, one might ask. To describe the two races, the author has brought into this book the works of Boris Mouravieff, where "pre-adamic/adamic" concept is discovered, and of Fulcanelli on "Primitive Chiliasm." In short, the adamic human race have a "full set of DNA" and is connected "to the higher centers in place and functioning," while the pre-adamic human race "have no possibility of reaching the higher centers because DNA hardware isn't in place" (p. 154). But, the problem is this: we cannot tell a pre-adamic bring apart from an adamic being at face value because they are intermixed and the way to tell them apart is a keen and long observation. Knight-Jadczyk has elaborated on this:

"The DNA of these two races is so mixed that both can be found within the same families. Your brother, sister, mother, father, daughter, or son. Not somebody "other" across the world or across the street worshipping a different god or with a different skin color. It may be somebody you live with every day of your life, and if so, they have but one reason to be here, to drain, distract and deflect souled [or adamic] being from evolving. And it is important also to note that this cannot be "conscious." Such individuals are as little aware that they do NOT have "higher centers" as those who do except, perhaps, that the latter may feel something is "missing" in their lives." (p. 158)

Not everything is as what appears to be. The idea of two different races living among each other would surely shock the sleeping minds of the readers. It may be quite a challenge for one to 'detect' a pre-adamic being when observing other people. But, can we tell if we are pre-adamic beings ourselves? The author has further explained the difference between pre-adamic (or Organic Portals) and adamic races (or Souled Beings) and their place in our world in the fifth chapter of her book.

There is a great number of research and literature being referenced and used in this book, and there are sixteen pages worth of bibliography. It is quite safe to say that this 'controversial' book does not come from the author's imagination. Using a scientific approach, she connected the dots, per se, in her years of broad research. Indeed, she has devoted a great deal of her time and energy into this book. And, because she has filled her book with data and research, the author brought forth a good deal of information that she has uncovered that may not have been known to a general public before. Whatever books that the public would generally read might not be entirely correct or accurate because some books would not have enough data to support their theories or hypothesis. For her book, Knight-Jadczyk backed up her thesis with solid evidence.

In Knight-Jadczyk's "The Secret History of the World and How to Get Out Alive," one can apprehend the hidden nature of our reality and how one would find a way out of the domination of inhumanity by looking at three basic theme: the nature of COINTELPRO, the hyperdimensional reality, the discovery of two different human races. With an understanding of the nature of COINTELPRO, the readers will have a good sense of its activities in today's world events. With the concept of the hyperdimensional reality being introduced to one's mind, the nature of our reality as a projection of a hyperdimensional reality is grasped. The concept of two different races living among our world would change one's perception of what is humanity and would bring a certain understanding about themselves. Such a life-altering work, one will discover the number of truths about the human condition and its history. With great respect, it is of opinion that this book to be highly recommended. And, the author's discovery of crumbs of Truth from the most dangerous sea is most certainly a food for thought.

With strong efforts in conducting a detailed research on the events of 9/11 and the motivations behind the attacks, Laura Knight-Jadczyk and Joe Quinn wrote the most ground-breaking work entitled "9/11: The Ultimate Truth," which was published in 2006. This 430-page book drives the reader to experience the shocking truth about what happened on September 11, 2001 and to understand the virulent motivations behind the "terrorist" attacks. To understand in depth on why the horrific events of 9/11 happened, the answer lies in "9/11: The Ultimate Truth."

There are two parts in this book. Part One focused primary on the 9/11 events by analyzing the great deal of evidences surrounding the three events: Flight 93, the Pentagon, and the World Trade Centers. And, how the Israel became involved and the role of the United States government on that day is evident. It also laid out the evidence-based scenario of how the events been played out. It is important to point out that in first part of this book addressed a new look at the situation of Ted and Barbara Olson and how they are connected to the 9/11 events.

The second part of "9/11: The Ultimate Truth" focused on the history of Zionism, genetics, the hidden motivations behind the attacks, and the nature of psychopaths. With an understanding of how and why Israel was involved and their on-going insidious actions, one will begin to comprehend why 9/11 was so important and how it led the United States of America to become a Fascist State. This part of the book also included some sections from "Political Ponerology" by Andrew Lobaczewski who had done a paramount work on psychopathy and the nature of evil within the governments.

Since Knight-Jadczyk and Quinn focused on the current phenomenon of psychopaths, the Zionist control, and the history in the second part of this book, it is strongly recommended for the readers to obtain and study other works that discussed with certain aspects of this phenomenon, including "Political Ponerology" (by Andrew Lobaczewski), "The Controversy of Zion" (by Douglas Reed), "The New Pearl Harbor" (by David Ray Griffin), "The Mask of Sanity" (by Hervey Checkley), "Without Conscience" (by Robert Hare), "The Sociopath Next Door" (by Martha Stout), and "Predators" (by Anna Salter). With these works, one will have a better understanding of how psychopath's mind works and an alarming and dangerous agenda of the Zionists.

In Knight-Jadczyk and Quinn's "9/11: The Ultimate Truth," one can apprehend the nature of evil within the United States government and their motivations in bring about the terrorist attacks on the American people by looking at the real evidences in each events of 9/11, the Israel involvement, the political ponerology, the issue of psychopathy, and the history of Zionist control. Instead of being greatly confused about what happened on the day of 9/11, the authors bring the reader to this understanding of 'why' the horrific day has occurred. This book is easy to read with a historical perspective and it contains a powerful understanding of the nature of the pathocratic rule in United States. The back of the book where it is stated: "This book will shatter your world view," it is no joke.

It is a strong opinion that this book is to be highly recommended, and a must read for those who seek the truth about the attacks on September 11, 2001.

By using his experiences as a civil servant during the American occupation of Japan and the accounts from several generations of inn-keepers of the Minaguchi-ya, Oliver Statler wrote this well-written part-fiction/part-nonfiction book, which was published in 1961. The book drives the readers to experience the development of social Japanese society through the history and survival of an ancient Japanese inn from mid-16th century to the 20th century. Through the eyes and the lives of the inn-keepers of the Minaguchi-ya, the author created a fascinating story that narrates major incidents of Japanese history from 16th to 20th centuries, and he captures the readers to encounter Japanese culture with his use of Asian metaphors and portrayals. There are fifteen chapters in the book with the addition of a "Postscript," which pointed out the facts behind the story of the Minaguchi-ya and its inn-keepers. By looking at the founding of the Minaguchi-ya, the banning of Christianity, and the end of Tokugawa rule as seen in "Japanese Inn," one can understand some of the major social changes of Japan from 16th century to the 19th century.

As evident in the second and third chapters of "Japanese Inn," the founding and the establishment of the inn called Minaguchi-ya occurred during the most critical period of the history of Japan. It was a period of the late 16th century; a period of changes and instability for Japan. It was a time of war between the clans (or noble families) of Japan for dominance and power. An internal war or any battles that took place on one's own land would interrupt their way of life, including their sense of peace and prosperity. During the fighting, the chief of the mountain clan, Takeda Shingen, had "installed one of his samurai" by the name of Mochizuki to a commanding post in a fort at Okitsu (p. 13-15). It was at Okitsu where Mochizuki had a new house built for his family, but it would soon become an inn at an unforeseen time. Mochizuki had no desire or duty to become an innkeeper since he was an honorable samurai. However, when Tokugawa Ieyasu of Tokugawa clan captured Mochizuki's fort and the Takeda clan was defeated, Mochizuki had lost his "samuraiship" but he was not looking for reasons to "lose all honor" in inn keeping, especially for men of important rank (p. 18, 22-27). When a man of higher rank, like a feudal lord, passed by and needed a rest, Mochizuki would feel obligated to take him in for a night's lodging. He may not see his duty as an innkeeper for his customer, but as a samurai for his lord. In the Western year of 1590 with the defeat of Hojo clan, a military leader Toyotomi Hideyoshi became a ruler of Japan which became a united country, and Mochizuki sensed in the eyes of the passing travelers that there was a "new spirit in the land" (p. 34-37). It was a spirit of new energy and a new sense of unity in which the Japanese people would face a new future for Japan. Soon thereafter, Hideyoshi died and Ieyasu became a shogun in which he "set about to found his own dynasty" of Tokugawa family; a family that would rule Japan for the next 250 years, an era of peace and stability (p. 38-40). Along with the founding of the inn, Mochizuki witnessed a first great change in Japan that laid a course for a peaceful and stable country until the mid-19th century.

The second part of the fourth chapter of "Japanese Inn" explores the interaction between an Englishman and Mochizuki and the banning of Christianity in the early 17th century. Since the spread of Christianity reached throughout the Old World including East Asia and Japan, the Japanese people favored a trade with the West because they had benefit from it. And the Christian priests would install their own churches in the lands of Japan and convert as many Japanese people as they could. Due to the increasing trade with the West, the Japanese people would meet many foreigners and learn much about other countries. One of the foreigners that Mochizuki took a great liking to was an Englishman by the name of Will Adams, who was the first Englishman in Japan and "the first European to stay" in Mochizuki's home (p. 58). One of the reasons that Mochizuki enjoyed the company of Adams was his stories about adventures beyond the Japanese seas and his first encounter with Ieyasu. Because Mochizuki was fascinated with Adams' stories and enjoyed his company, he would live out the rest of his life being in awe of other countries and of his new ruler of Japan.

But, the trading with the West would become a problem for Ieyasu, which he believed was causing serious trouble within his own government. Since the Shinto and Buddhism were the religions of Japan, Ieyasu was willing to tolerate the Christians because of the benefited trade, but he soon found out that Japanese Christians were causing "scandals, corruption, and intrigue...within his own palace" and in Japan (p. 67). Ieyasu then became furious and might have soon seen Christianity as destroyer of Japan's religions that he favored. In the early year of 1614, he issued an edict to outlaw Christianity in Japan which lasted "for two and a half centuries," and had all Christian churches in Japan destroyed or "pulled down" to be used as brothels (p. 69). Because of the edict, the trade with the West stopped increasing and Japan shut itself from the rest of the world's development. If the trade with the west would be still increasing for the next 250 years, Japan would have been a different country and the Tokugawa government would have ruled the country less than 250 years because the Japanese people would have opposed it or other events could have changed the government. But, the Japanese government still remained under the same ruler, the Tokugawa family for 250 years. As for Mochizuki, he saw "very little of his friend Will Adams" after the edict, and he, himself, soon died a natural death and a year later, his son hung up a sign that said "Minaguchi-ya," which signaled the house of the late Mochizuki an official inn (p. 70). In "Japanese Inn," the interaction between an Englishman and Mochizuki brought about the interesting stories for the enjoyment of Mochizuki while the banning of Christianity in Japan during the early 17th century closed Japan's doors from the West.

During the mid-19th century when an era of modernity crept across the Japan Sea toward the fixated medieval Japan, the Tokugawa rule came to an end as witnessed in the twelfth chapter of "Japanese Inn." This chapter deals mainly with a man named Jirocho who "mirror the times between 1820 and 1893" because they were the times that "saw the old government toppled" while new government emerged, saw the 250 years of Japan's isolation ruptured, and saw Japan's entrance into the modern era (p. 246). The 1800s became important and a major change for Japanese people because it would appear to be a new era for them and it would change their views of the world. As a mirror of Japan's changing times, Jirocho was a transforming man from being a "young terror" during childhood to a professional rice merchant, to a gambler, to a peaceful man who served the law, and he was called the Tokaido's number one boss (p. 247-289). Because of Jirocho's infamous reputation, the Japanese people would still view him as an interesting Japanese character of the 19th century. During the changing period in the mid-19th century, the seventeenth innkeeper of the Minaguchi-ya was a man by the name of Mochizuki Hanjuro I whose skills as an innkeeper helped the inn to "move with the times," especially when the fire swept across the town of Okitsu in the winter of 1879 and turned Minaguchi-ya into ashes and it needed to be rebuilt (p. 242, 269, 285). It was Hanjuro's effort in rebuilding Minaguchi-ya that it would fit with the modern times while maintaining its medieval customs and its spirit of Japanese ancient ways. During the period of changes, one major change was the end of the Tokugawa rule in Japan. In 1867, the fifteenth and last shogun by the name of Tokugawa Yoshinobu ended the "Tokugawa supremacy" in Japan, "relinquishing his power to the Emperor" due to the increasing "foreign intercourse" from other major countries which Japan had no choice but to accept the foreigners' demands, and with the intention that the Japanese empire "will be able to maintain its rank and dignity among the nations of the earth" (p. 270 - 71, 280). With an indirect rule of Tokugawa ending, a new power was placed in the hands of the Emperor, whose imperial family were only viewed as head of a state for many centuries, and a new government was formed under the rule of the Emperor. Having the Emperor as a supreme ruler of Japan would have given the Japanese people a new sense of loyalty and a view of the future for their modernized country. By observing Jirocho's infamous reputation as Tokaido's number one boss, Innkeeper Hanjuro's effort in bringing the Minaguchi-ya into the modern times, and the decline of the Tokugawa rule, one can comprehend how the era of modernity greatly affected Japan's feudal culture of 250 years.

In Statler's "Japanese Inn," one can understand some of the major social changes of Japan from late 16th century to the 19th century by looking at the founding of the Minaguchi-ya, the banning of Christianity, and the end of Tokugawa rule. A former samurai Mochizuki had witnessed a first great change that created a peaceful and stable Japan for the next 250 years. As evident in the fourth chapter of the book, the interaction between Will Adams and old Mochizuki brought interesting stories for the interests of Mochizuki while the banning of Christianity in Japan for good reasons during the early 17th century closed Japan's trades with the West and the rest of the known world. A few important events that an era of modernity that greatly affected Japan's feudal culture of two and a half centuries including Jirocho's infamous reputation as Tokaido's number one boss, Innkeeper Hanjuro's effort in bringing the Minaguchi-ya into the modern times, and the decline of the Tokugawa rule. Oliver Statler's "Japanese Inn" is an interesting read, and it offered an intriguing picture of Japanese culture and social society during the 400 years period.

It is of a strong opinion for this to be recommended for the general readers, whom desire to obtain an understanding about the Japanese History.

In his search for the answer to the intelligence in nature and in an attempt to disprove Descartes' dictum ("I think, therefore I am"), an anthropologist Jeremy Narby wrote this intriguing and an easy-to-read book, which outlined his journey. And, he also included endnotes, which do indeed make an interesting read.

Throughout the book, the two subjects that most intrigues me are the plant communications and transformation in butterflies. An interesting thing about plants is the fact from this book that they have "spirits" and those who were able to see them. And, with a cited research, it is an understanding that plants do communicate with one another. Yes, everyone have some thoughts or two about this phenomena but a scientific research showed this to be true is interesting. Also, the transformations of butterflies are quite a fascinating read.

It is not the journey of Narby that is just important here, but his cited research, evidences, and his conversations with noted individuals to discover this "communication" and "intelligence" in nature as well as between the living beings. This book brings an addition to my respect for the nature and for all beings and a new perspective of how nature works.

The first time that I have seen this movie was about two years ago. And, I was a bit disappointed in the fact that the 'good guys' did not win. However, I have watched it again and again recently, and I have realized that it actually showed the true aspects of our reality. It is an idea that everyone can be manipulated to do what the real terrorists wanted them to do or to "bring the bomb into the building" without their being aware of it.

I would highly recommended this movie because it is closer to what is happening in our society, including the 9/11 events and other 'terrorist' attacks.

By using his extensive knowledge in the Japanese literature, Royall Tyler collected and translated Japanese stories into English and into one volume entitled "Japanese Tales." This book drives the readers to experience the enchanting Japanese folklore and ancient short stories of spirits, demons, monsters, gods, monks, heroes, snakes, robbers, foxes, love, and families. There are 220 tales in this book, which are grouped into sets of four to six tales with each having its own theme or heading. In addition to the sets of the book, there is an introduction which describes the history of Japanese lore and mythology; and the culture of Japan including the capital, provinces, the emperor, ministers, houses, the manners of the Japanese people, and the religion during the period of 9th to 13th centuries. Throughout the selected sets of "Japanese Tales," one can understand the Japanese culture from 9th to 13th centuries by looking at the influences of Buddha and Lotus Sutra, the interferences of gods and goddesses, and the stories of snakes and foxes.

"Japanese Tales" explores the influences of Buddha and Lotus Sutra in the medieval Japanese culture as seen in the sets of 'Monk Jokes,' 'Beyond the Rules,' and 'Parent and Child.' Since the religion of Buddhism officially came to Japan in the mid-sixth century, large temples were built and respected monks were scattered across Japan in which people viewed them as saints, frivolous, worldly, and rich (p. xxxvi - xxxvii). However, the tales in the set of 'Monk Jokes' demonstrated as a way of insult to the Buddhist monks because of their sexual behavior, and this set has a twist and humorous end. But the religion of Buddha also had great positive influences on the Japanese people as their view of life and death. The best example of this is a tale of 'The Stinking Hut' in a set of 'Beyond the Rules.'

The important part of the Buddha religion is its scriptures called the sutras, and Lotus Sutra was the only important sutra in Japan which was a "basic of great many monks" and its powerful spiritual merit was copying the text (p. xxxvii, xliv - xlv). The mention of Lotus Sutra appeared throughout the selected sets as a chant or a benefit for someone in need. A good example of the Lotus Sutra can be seen in a tale of 'Hell in Broad Day' in a set of 'Parent and Child.' The religion of Buddha and the Lotus Sutra made strong impacts upon the rich culture of Japan, as evidenced in the living folklore and tales.

The interferences of gods and goddesses in the tales appeared to be of a great importance for the Japanese people because of hope, prayers being answered, and their roles in the vast universe. The religion of Buddhism has many gods and goddesses which appear or are mentioned in the Japanese Tales as part of the Japanese culture. In a sense, the tales would teach the new Japanese generations about the roles of the gods and goddesses and the lessons from their seen or unseen actions. Like a shocking story of 'Buckets of Marital Bliss,' tales that involved gods or goddesses would seem to have important lessons for the readers or listeners during the period of 9th to 13th centuries. The lessons that were demonstrated to the mortal people in the stories would have included the morals, relationships, virtues, and characters. The interferences of gods and goddesses in the "Japanese Tales" played an important role in a traditional society which formed a moral root of the Japanese culture.

The stories of the "Japanese Tales" consisted of many symbols and hidden meanings as related to the conditions of human beings. There are two major creatures of human conditions that appeared in many of the tales, and these were the snakes and the foxes. The snakes in the tales can "embody sinful" conditions including lust, forbidden desires, and evil while the foxes were tricksters for their own sexual desire, love, family, and they were also messengers of gods (p. xlvix - li.). Like in other foreign stories such as the Genesis story in the Bible, the snakes in the "Japanese Tales" represented evil and the actions of the dark side of all human beings, such as lust and forbidden desires. Foxes, on the other hand, do not represent evil, but they represent something between good and evil. Since they were not viewed as good creatures, the foxes can be tricky in such a way that they can be manipulative in love and family. The fox would change its appearance into a woman to get attention from a man, to feel appreciated and loved. Sometimes, a fox can be a messenger of a god appearing in dreams. These 'messenger' foxes would sometime play a divinity role for Japanese people as they would become important creatures of Japan, while the "manipulative" foxes can be the most annoying yet tricky creatures. While they appeared often in the tales, the snakes and the foxes were important figures for the readers or the listeners as they are the representations of major human conditions in Japan.

In Tyler's "Japanese Tales," one can understand the Japanese culture from 9th to 13th centuries by looking at the influences of Buddha and Lotus Sutra, the interferences of gods and goddesses, and the stories of snakes and foxes from the selected sets. The rich culture of Japan was formed by the impact of the religion of Buddha and the Lotus Sutra which affected Japanese folklore and tales.

A well-written book of tales with an accessible source of traditional Japanese society, Royall Tyler's "Japanese Tales" gave a fascinating picture of the Japanese culture and its people during the period of 9th to 13th centuries. For those who love folklores and legends, this book is most recommended.

By using his detailed research on the Chinese society of the eighteenth-century, Philip Kuhn wrote this historical book, which was published in 1990. This book brings the readers to see the panic of the popular Chinese culture and the imperial court generated by an outbreak of sorcery rumors. Through the narrative perspective of the book, the author created a compelling study of aroused villagers, wandering beggars or monks, accused suspects, aggravated bureaucrats, and a frustrated emperor. There are ten chapters in the book with the addition of "Notes," which explains the history, the sources, and the background in more details for each chapter. Throughout "Soulstealers: The Chinese Sorcery Scare of 1768," there is an understanding of how the Imperial State handled the sorcery rumors in the middle of the eighteenth-century by looking at how the fears of sorcery came into the minds of the peasants, how the Chinese bureaucrats handled the crisis, and the Ch'ien-lung emperor's role in the crisis.

As evident in the first chapter of "Soulstealers," the fears of sorcery began with the story of peasant Shen who wished to have his revenge on his nephews. Determined to get back at his nephews for torturing and harassing him, Shen has heard about the masons who used the names of the living persons on "paper slips," which were to be a spiritual force (p. 3 - 4). While he determined to have his revenge, Shen approached Mason Wu for more information on "soulstealing" but he was arrested and later released after being tortured by the magistrate of the town. From Shen's mistake in approaching Mason Wu and his release, the rumors began to spread little-by-little from village to village with powerful words such as "soulstealing," "sorcerers," and "queue-clipping." Additionally, the most interesting incident that fueled the rumors in which took place in Hsiao-shan county, Chekiang, where two Buddhist monks were accused by the peasants of "soulstealing," and they were harassed (p. 7-22). The peasants in the local area, who heard about the rumors of "soulstealers," tend to believe the rumors in which the peasants would take any actions to save their families and their own lives. Even though it was just a rumor, the peasants would not take any chances. The monks who were accused in Hsiao-shan were not very careful during their travels because they did not keep the active rumors in mind, which would have saved them from the misunderstandings and the harassments. However, it was not a time of understanding in the mid-eighteenth century. The people tended to believe what they have heard and acted upon it, especially anything that dealt with the unknown forces including "soulstealing." Because of the sorcery beliefs that were rooted a century earlier, many stories of "sorcery" grew to the point where people would have believed the stories to be true in nature. In addition to the incidents of the peasant Shen and the Buddhist monks, there were many incidents involving the rumors of "soulstealing" that caught the attention of the bureaucrats.

In his "Soulstealers," the author Kuhn gone into the details about the actions of the Chinese bureaucrats who would soon became a part of the problem in the "soulstealing" crisis. During the outbreak of "soulstealing" rumors, the bureaucrats did not take notice of the crisis at first. Kuhn has addressed that there were three possibilities concerned the bureaucrats: either they believed that the rumors were a "pure bunk," meaning that it does not exist, or a "superstition," where any people are incapable of such action; or they really believed that soulstealing could be real and "effective" (p. 27). Either way, they soon handled the "soulstealing" crisis ineffectively and illegally because there were large number of people who were falsely accused and tortured, including those who had died in the jails from recent wounds and fatal conditions. False accusations were first made by the common people on those whom they believed were the soulstealers. After a few incidents, the people were officially warned by the imperial officials not to make "rash" accusations (p. 29). However, that warning did not stop the public from being in fear of soulstealers or from suspecting the monks or masons of being soulstealers.

Since the acts of false accusations or illegal acts did not lie only with the common people, the bureaucrats began to use these acts officially as well as unofficially. Because the incidents happened near their local towns, the local bureaucrats had ordered their officials to investigate quietly and arrest whomever were suspected of "queue-clipping," as they did in the Shantung city of Yen-chou (p. 77 - 84). And, they went on to find whoever had the related names connecting to the sorcerers or whoever involved in the "queue-clipping" incidents. The actions of the bureaucrats were no different from the fearful peasants because they were facing the common dangers: the "unknown people" and the "unseen forces" (p. 223). But, bureaucrats were in charge of their lands where they should handle the situations well and effectively and yet they did not. Another illegal action of the bureaucrats during the soulstealing crisis was withholding information from the Ch'ien-lung emperor of medieval China. Since the fears of sorcery spread across the land of China, the crisis should be the issue for the emperor to deal with, but the bureaucrats avoided addressing the issue to the emperor. According to Kuhn, he stated that "covering up information was a serious matter between emperor and bureaucrat" (p. 77). As with every administration of different countries, the emperor and his officials should not withhold information or reports about serious matters that affected their common people. However, in the middle of the eighteenth-century China, withholding information from the emperor became an unlawful mistake for the bureaucrats.

The role of the Ch'ien-lung emperor in the "soulstealing" crisis became apparent when the rumors have reached to his court. Sorcery and "soulstealing" rumors have instilled fears in the heart of the Chinese people, which affected the empire's stability and possibility that could have led to its downfall. The fears of the people affected the emperor because he was seen as the source of the Chinese people's hope for protecting them from any threatening forces. Reigning from 1735 to 1799 ("Ch'ien-lung" period), emperor Hungli himself had launched a campaign against "queue-clipping for its sorcery and not for its politics" due to the public unrest, which was a serious threat to the Chinese regime (p. 50-1, 92-3). On his own term, the emperor soon discovered many faults in the confessions and the potential suspects. He later called "off the prosecution" of the monks and the like due to the "royal error" of the bureaucrats (p. 182-5). During the "soulstealing" crisis, Emperor Hungli found that the rising sorcery problems did not lie with the peasants, but with the bureaucrats themselves. He became "convinced that sorcery is a mask for sedition," which he believed had "threatened the foundations of the [political] system" (p. 187). Any crime or incident that involved the Chinese bureaucrats was the emperor's issue to deal with, which soon been discovered during the "soulstealing" crisis in the mid-eighteenth century. The crisis have offered the emperor a chance to exercise his power over the bureaucrats in a sense that he would eradicate any corruption and illegal operations that appeared in the bureaucracy. Because the bureaucrats withheld information from the emperor and exercised their own unlawful attempts to resolve the crisis, the emperor saw that the struggle between himself and his officials was at stake. According to this book, "the heart of the problem was the relationship between routine and arbitrary power," which the routine power laid in the bureaucracy and the arbitrary power lied with the emperor (p. 189 - 90). Basically, the routine power had ineffectively handled the "soulstealing" crisis while the arbitrary power tried its best to resolve the problem. As the rumors of sorcery and "soulstealing" was not completely resolved during the reign of Emperor Hungli, the Chinese Imperial State handled the crisis poorly, ineffectively, and improperly, and it brought an embarrassment for the bureaucrats and a frustration for the emperor.

In Kuhn's "Soulstealers: The Chinese Sorcery Scare of 1768," one can comprehended how the Imperial State handled the rumors by looking at how the fears of sorcery came into the minds of the peasants, how the Chinese bureaucrats handled the crisis, and the Ch'ien-lung emperor's role in the crisis. The "soulstealing" rumors began with the actions of the peasants and their fears of the unknown. With the rising problems of the sorcery, the bureaucrats in general did not handle the "soulstealing" cases very well or legally. As a consequence, Emperor Hungli himself took the matter in his hand in which he faced the struggle between himself and his officials. Philip Kuhn's "Soulstealers" offered an interesting picture of the Chinese people including the peasants, bureaucrats, and the emperor and an intriguing perspective of the Chinese culture of the eighteenth century. His research into China's history has helped to bring the readers to understand the people's reaction to an unseen force, even if an unseen force may be nonexistent. And, because of the 'unseen' forces, it is no different from the reactions of the Chinese people in the past from today's world. This book helped one to understand how basic fears can bring about unnecessary reactions, and this is the basic of ignorance. It was very much similar to a witch-hunt.

It is my opinion that Kuhn's book to be recommended for the general readers.

I have obtained and read a famed historian Richard Dolan's book a few months ago, and it was very insightful book with a strong historical perspective on the United States government's dealings with the issue of UFOs from the Roswell era to 1973. While studying in U.S. Cold War strategy, Dolan's research led him to 'see' the increased secrecy of UFOs done by the American government. I thought this book is the great historical documentation on UFOs and the infamous 'cover-up.'

Dolan is currently working on sending out his second volume: from mid-1970s to present. Few weeks ago, I have listened to a recent interview between Richard Dolan and SOTT team, which was on a podcast at sott.net.

This is one of the best books ever written and one of the most powerful tools for one's self-discovery, to be free from narcissism. Miller has provided strong insights into this book, which encouraged and forced us to face the truth from our childhood, and why we hid our true selves as children.

We are all living in a narcissist society, and we have learned our narcissist traits to some degree. For us to get rid of these traits, we must seek to be free from the deadly emotional influences that shaped our lives. This book is one of the keys for which we will acquire to be free.

I would strongly recommend "The Drama of the Gifted Child" for those who seek for the truth about themselves.

I came across this book at a local bookstore last weekend just out of curiosity, and the thing that caught my attention was the title itself: "Banished Knowledge." I began to wonder: what kind of knowledge that this author was addressing. Then, I looked through it and it was about a knowledge lost to oneself due to trauma in childhood. And, this book was also about facing one's abused childhood in order to be freed from repressed emotions. This book is a second book by Alice Miller that I have read, with the first being "Drama of the Gifted Child." I was a bit skeptical when reading "Banished Knowledge," but there is some good information that lies within.

I do agree with Miller when she said: "repressed pain blocks emotional life and leads to physical symptoms" (p. 161). There are many of us to blocked out memories from childhood that leads to dissociative states, and we tend to act out or act in a way seems unnatural to ourselves and to others. And, because we repressed our emotions, either from our childhood or present time, we would become sick in some aspects. Our emotions do indeed affect our physical bodies.

"Banished Knowledge" is short, with 180 pages, and has nine chapters with an appendix. It is fairly easy to read, but it can be little tough to understand. But, there are nuggets of truth in this book that may or may not help one to face fears stem from one's childhood. I do recommend this book for those who are searching for self-identity. Judge for yourself on how this book affects you, and if you feel anger, then you found one of the repressed emotions leading back to your childhood.

This book will not hold all of the information that will save you from pain/trauma, but it at least will have some truth for you as part of your self-discovery.