F.: For the next few days, a story will be shared that reveals the details of the relative existence of a girl named Teresa. Why speak on this site of Teresa? Because what happened to her is what happens to billions every day (and has happened to trillions before her). Her case is like that of most persons: happiness and contentment happen for a period of time after the consciousness manifests; then, the warping of the consciousness happens, generating untold levels of misery and suffering.
While “your story” has not been completed and might yet have a “happy ending,” the story of Teresa is used since her story has been completed and reveals the entire “happiness to misery cycle” that happens when the consciousness is warped by programming, conditioning, and enculturation. And no means of programming has generated more misery and suffering on planet earth than the type to which Teresa was exposed: namely, using religious dogma to program the youth. The result is that the programming converts joy to misery and happiness to suffering, and that is what allows her to serve as the “The Poster Child for the Brutality of Programming.”
Teresa was born “Agnes Gonxha” but was called Gonxha most often because the name meant “flower bud.” Her mother said that name was appropriate for her since the little girl was always "plump and pink and cheerful." Her parents were known for never turning away anyone who needed help, and in Gonxha’s words, the family was “a very happy family.”
Gonxha’s father died when she was eight, but her mother worked very hard to make sure the children were happy, and Gonxha would report years later that her mother succeeded. Despite the death of her father, she said that her childhood was “exceptionally happy.” The name "Teresa" would be adopted years later.
Teresa’s childhood was not unlike that of any young girl: she was shy around males but giggled with her girlfriends as they admired the most handsome boys in town. She had hopes and dreams. She imagined being married and having a family someday. She would work as hard as her parents did to have a happy marriage, to have a happy family, and to help others who came her way.
She fantasized about her husband-to-be-someday. She grew older and began to show signs of a maturing young girl. Her body began to change shape, and she soon experienced the dichotomy of those glad-sad feelings that surrounded her first menstrual cycle; she began to feel more like a woman than a little girl. Feelings became more pronounced. The first stirrings of sexual longings began. Knowing that she was capable of producing offspring, she dreamed more of settling down with a husband some day and starting her own family. Teresa dreamed of unbridled happiness and bliss. She was the epitome of natural living.
Then came an intervention that had an effect that was not unlike the results of using a mind-altering drug that can so damage the psyche that it could never be normal and could never function naturally again. A huge shift happened to Teresa when, under the influence of her mother and the guidance of a priest, Agnes Gonxha was made to be interested in missionary work.
It would have an especial appeal since the dogma offered by the priest promised Teresa (a young girl who had no father) that she could acquire a replacement father in heaven as well as his son who loved her with all his heart. In later years, she would speak of her relationship with that son in terms that are typically used to describe a worldly love-affair between a young woman and a young man.
Her natural childhood feelings were removed and replaced with supernatural beliefs instead: she would be so programmed with those supernatural beliefs that she would behave most unnaturally, claiming to no longer want a husband or sex or children or a family of her own.
Teresa’s dreams of happiness and bliss were replaced with the concepts of her dogma, including the teaching that "the relative existence is a brief period of suffering, misery, service to others, abandonment of one’s natural inclinations, and giving up all plans for marriage, for raising a family, and for enjoying sexual relations." She was taught that such sacrifice would ensure that Teresa was "good," and if she was good (she was promised) then her relatively brief period of suffering in this life would end and would be followed by eternal bliss.
Soon, Teresa had been so programmed that she accepted as a father-substitute an invisible male in another world, and the “this-world” lover that she was programmed to "marry" was a man who had been dead for 2000 years. The deterioration of the psyche of a sweet, plump, pink, and happy girl (whose natural drives had inspired her to want a husband and a family and pleasure) was being short-circuited as a “mind-job” was done on a child. The consciousness was being so warped that Teresa’s natural tendencies were being supplanted by supernatural tendencies. The result would be a most unnatural existence.
She soon bought into the teachings that said "happiness and bliss are to be sacrificed and replaced by misery and suffering." She was assured that "to fight all of her desires to live naturally, to give up sex, to give up her desire to love a living man, to abandon her hopes and dreams, to forfeit her own happiness, to be willing to suffer for decades, and to live unnaturally" would be a “good” thing. In fact, to do otherwise—that is, to live naturally—would actually be a “bad” thing in her case...so the programming went.
Once she accepted those lies as truth, their programming and bastardization of the consciousness was complete. Her psyche had been made completely unnatural. So deteriorated was her psyche that Teresa believed that she heard a voice from another world, and it was the voice of the dead man that she had "married" and had come to love. And that voice affirmed the details of her training, assuring her that she really was to give up all natural feelings and hopes and desires, was to love him only and no other man, was to move from her homeland, and was to live among those suffering in the slums of Calcutta and suffer alongside them.
The warp was in, and anyone with any degree of compassion would hear her words as an adult and ask, “My gosh, Teresa. What did they do to you? You were so plump and pink and happy and cheerful. Listen to yourself now”:
Teresa: “I feel dryness, darkness, loneliness and torture.”
Teresa: "I feel the terrible pain of loss."
While “your story” has not been completed and might yet have a “happy ending,” the story of Teresa is used since her story has been completed and reveals the entire “happiness to misery cycle” that happens when the consciousness is warped by programming, conditioning, and enculturation. And no means of programming has generated more misery and suffering on planet earth than the type to which Teresa was exposed: namely, using religious dogma to program the youth. The result is that the programming converts joy to misery and happiness to suffering, and that is what allows her to serve as the “The Poster Child for the Brutality of Programming.”
Teresa was born “Agnes Gonxha” but was called Gonxha most often because the name meant “flower bud.” Her mother said that name was appropriate for her since the little girl was always "plump and pink and cheerful." Her parents were known for never turning away anyone who needed help, and in Gonxha’s words, the family was “a very happy family.”
Gonxha’s father died when she was eight, but her mother worked very hard to make sure the children were happy, and Gonxha would report years later that her mother succeeded. Despite the death of her father, she said that her childhood was “exceptionally happy.” The name "Teresa" would be adopted years later.
Teresa’s childhood was not unlike that of any young girl: she was shy around males but giggled with her girlfriends as they admired the most handsome boys in town. She had hopes and dreams. She imagined being married and having a family someday. She would work as hard as her parents did to have a happy marriage, to have a happy family, and to help others who came her way.
She fantasized about her husband-to-be-someday. She grew older and began to show signs of a maturing young girl. Her body began to change shape, and she soon experienced the dichotomy of those glad-sad feelings that surrounded her first menstrual cycle; she began to feel more like a woman than a little girl. Feelings became more pronounced. The first stirrings of sexual longings began. Knowing that she was capable of producing offspring, she dreamed more of settling down with a husband some day and starting her own family. Teresa dreamed of unbridled happiness and bliss. She was the epitome of natural living.
Then came an intervention that had an effect that was not unlike the results of using a mind-altering drug that can so damage the psyche that it could never be normal and could never function naturally again. A huge shift happened to Teresa when, under the influence of her mother and the guidance of a priest, Agnes Gonxha was made to be interested in missionary work.
It would have an especial appeal since the dogma offered by the priest promised Teresa (a young girl who had no father) that she could acquire a replacement father in heaven as well as his son who loved her with all his heart. In later years, she would speak of her relationship with that son in terms that are typically used to describe a worldly love-affair between a young woman and a young man.
Her natural childhood feelings were removed and replaced with supernatural beliefs instead: she would be so programmed with those supernatural beliefs that she would behave most unnaturally, claiming to no longer want a husband or sex or children or a family of her own.
Teresa’s dreams of happiness and bliss were replaced with the concepts of her dogma, including the teaching that "the relative existence is a brief period of suffering, misery, service to others, abandonment of one’s natural inclinations, and giving up all plans for marriage, for raising a family, and for enjoying sexual relations." She was taught that such sacrifice would ensure that Teresa was "good," and if she was good (she was promised) then her relatively brief period of suffering in this life would end and would be followed by eternal bliss.
Soon, Teresa had been so programmed that she accepted as a father-substitute an invisible male in another world, and the “this-world” lover that she was programmed to "marry" was a man who had been dead for 2000 years. The deterioration of the psyche of a sweet, plump, pink, and happy girl (whose natural drives had inspired her to want a husband and a family and pleasure) was being short-circuited as a “mind-job” was done on a child. The consciousness was being so warped that Teresa’s natural tendencies were being supplanted by supernatural tendencies. The result would be a most unnatural existence.
She soon bought into the teachings that said "happiness and bliss are to be sacrificed and replaced by misery and suffering." She was assured that "to fight all of her desires to live naturally, to give up sex, to give up her desire to love a living man, to abandon her hopes and dreams, to forfeit her own happiness, to be willing to suffer for decades, and to live unnaturally" would be a “good” thing. In fact, to do otherwise—that is, to live naturally—would actually be a “bad” thing in her case...so the programming went.
Once she accepted those lies as truth, their programming and bastardization of the consciousness was complete. Her psyche had been made completely unnatural. So deteriorated was her psyche that Teresa believed that she heard a voice from another world, and it was the voice of the dead man that she had "married" and had come to love. And that voice affirmed the details of her training, assuring her that she really was to give up all natural feelings and hopes and desires, was to love him only and no other man, was to move from her homeland, and was to live among those suffering in the slums of Calcutta and suffer alongside them.
The warp was in, and anyone with any degree of compassion would hear her words as an adult and ask, “My gosh, Teresa. What did they do to you? You were so plump and pink and happy and cheerful. Listen to yourself now”:
Teresa: “I feel dryness, darkness, loneliness and torture.”
Teresa: "I feel the terrible pain of loss."
Teresa: "There is such terrible darkness within me."
Teresa: "The emptiness is so great."
Eventually she would say:
Teresa: "Love—the word—it brings nothing."
Teresa: "I have come to love the darkness."
“My gosh, Teresa. What did they do to you? You were so plump and pink and happy and cheerful.” And why, after seeing the effects of the warping of that speck of consciousness that would eventually be called “Mother Teresa,” would the persons of the planet continue to subject billions to that same brutal form of programming?
Why would they take something so happy and make it so miserable? Why would they take something so natural and replace it with magical, supernatural concepts that result in most unnatural thoughts and unnatural feelings and unnatural behavior? Indeed, it is true: they know not what they do. Please enter the silence of contemplation. (To be continued)
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