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Covid-19: Fear, Anxiety and Voodoo Death

Covid-19: Fear, Anxiety and Voodoo Death

Death counters, case counters, faulty tests to inflate death numbers, footage of patients on ventilators, apparent corpses on the streets in Wuhan, and highly transmissible “variants”.

What do all these things have in common? They cause fear and anxiety. They are devices used to not only weave a narrative but to instill a belief in people’s minds of a new and dangerous disease.

As will become evident, this incessant fear-porn can be likened to a form of “black magic”, causing suffering and death in its own right, which, as well shall see, is a curious yet well-documented and very “real” phenomenon.


The concept of “voodoo death” or “psychic death” has been observed for hundreds of years. It is a phenomenon whereby a person (often a member of a tribe or primitive community) is brought to death by means of a “spell”, or the use of “black magic”. This phenomenon has been observed by anthropologists, doctors and explorers all over the world, in areas such as Australia, New Zealand, Africa, South America and Haiti.

We will now review some of the testimonies recorded by Cannon (1942), starting with that of Dr. D. M. Lambert, a member of the Western Pacific Health Service of the Rockefeller Foundation, who claimed to have observed several cases of men dying from fear. Dr. Lambert recounts a specific incident that happened in Queensland, Australia, involving one Dr. Clarke. Note that “Kanakas”, a rather offensive term, refers to Pacific Islanders employed by British colonies during the 19th and 20th centuries.

[Dr. Lambert] wrote to me concerning the experience of Dr PS Clarke with Kanakas working on the sugar plantations of North Queensland. One day a Kanaka came to his hospital and told him he would die in a few days because a spell had been put upon him and nothing could be done to counteract it. The man had been known by Dr. Clarke for some time. He was given a very thorough examination, including an examination of the stool and the urine. All was found normal, but as he lay in bed he gradually grew weaker. Dr. Clarke called upon the foreman of the Kanakas to come to the hospital to give the man assurance, but on reaching the foot of the bed, the foreman leaned over, looked at the patient, and then turned to Dr. Clarke saying, “Yes, doctor, close up him he die” (i.e., he is nearly dead). The next day, at 11 o’clock in the morning, he ceased to live. A postmortem examination revealed nothing that could in any way account for the fatal outcome.”

In the Australian aboriginal culture, the concept of “sorcery” is a prominent one, and each member of the tribe has recourse to its use by which he may harm an enemy. The medicine man (the healer) is the only one capable of countering such dark influences and is thus deemed the most important member of the community. In aborigine culture, “bone pointing” is the most powerful form of black magic employed, said to have brought death to many a man. Indeed, there are numerous cases of “death by bone pointing” in the literature.

Dr. J. B. Cleland, Professor of Pathology at the University of Adelaide, has written to me that he has no doubt that from time to time the natives of the Australian bush do die as a result of a bone being pointed at them, and that such death may not be associated with any of the ordinary lethal injuries.”

Cannon also relays a testimony given by Leonard (1906), in connection with his observations of tribes of the Lower Niger region:

I have seen more than one hardened old Haussa soldier dying steadily and by inches because he believed himself to be bewitched; no nourishment or medicines that were given to him had the slightest effect either to check the mischief or to improve his condition in any way, and nothing was able to divert him from a fate which he considered inevitable. In the same way, and under very similar conditions, I have seen Kru-men and others die in spite of every effort that was made to save them, simply because they had made up their minds, not (as we thought at the time) to die, but that being in the clutch of malignant demons they were bound to die.”

Cannon then reviews the work of Warner (1941) who worked among primitive aborigines in Northern Australia. Warner identified two distinctive movements of the social group that occurred during the process when black magic sorcery became effective on the victim.

The first was a contraction whereby the people around the victim withdrew their support. In other words, the “bewitched” person’s social structure collapsed, his friends and family no longer remained by his side, and he was left isolated and alone.

The “bewitched” individual being isolated from the rest of the community, left alone to endure their fate which has been all but decided? Does this not conjure up images of the elderly in care homes, isolated and alone, told they are being threatened by a ‘deadly’ virus, and nobody is allowed to see them? I would argue it’s the same mechanism at work here. Cannon goes on to consider the general features of reported “voodoo deaths”.

There is the elemental fact that the phenomenon is characteristically noted among aborigines-among human beings SO primitive, so superstitious, so ignorant that they are bewildered strangers in a hostile world. Instead of knowledge they have a fertile and unrestricted imagination which fills their environment with all manner of evil spirits capable of affecting their lives disastrously. […] Associated with these circumstances is the fixed assurance that because of certain conditions, such as being subject to bone pointing or other magic, or failing to observe sacred tribal regulations, death is sure to supervene.”

Cannon emphasizes the primitiveness and ignorance of such individuals who have succumbed to “voodoo death” and implies that humanity has evolved to be immune from such influences. But is that really true? It could be argued that our modern society is no different from the primitive tribesman, except that we have substituted “evil spirits” for another invisible enemy.

The covid-19 phenomenon has seen the development of a “covidian cult”, with its members obeying senseless “tribal regulations” such as mask-wearing, “social distancing”, mRNA vaccination and the obsessive use of sanitizers.

Seen in this context, the modern-day covidian cult member is no different from the primitive tribesman. He is just as ignorant and just as suggestible. And therefore, he is entirely at the mercy of the sorcerer and his black magic, bone pointing ritual (think positive PCR test).

Dr SD Porteus, studied primitive life extensively in the Pacific Islands and Africa and found that social interaction was of key importance for primitive peoples in rendering themselves resistant to all manner of mysterious and malicious influences. Of course, man’s need for social interaction is well-known, a need (as well as a right) which for many people has been left unfulfilled. Cannon ends off by discussing the power of fear and how it affects one’s physiology.

Fear, as is well known, is one of the most deeply rooted and dominant of the emotions. Often, only with difficulty can it be eradicated. Associated with it are profound physiological disturbances, widespread throughout the organism. There is evidence that some of these disturbances, if they are lasting, can work harmfully.”

He then delves into an explanation of how emotions can impact the sympathico-adrenal system, which, as a consequence of prolonged activation, can cause a major drop in blood pressure, something observed frequently among soldiers during World War One.

The physiological effects of prolonged stress, anxiety and fear are well-known to be destructive and yet this has been downplayed during the last 18 months. Finally, Cannon ends his exploration of “voodoo death” with the pronouncement of its legitimacy.

The suggestion which I offer, therefore, is that “voodoo death” may be real, and that it may be explained as due to shocking emotional stress-to obvious or repressed terror.”

Seen in this context, excess deaths in communities subjected to the covid terror campaign (i.e. with increased access to the internet, TVs, radios, etc) may be considered inevitable, or at the very least, explainable, without the need for a pathogenic agent.

Lester (1972) noted cases in which members of a community were “hexed” and subsequently refused to take in food or water, leading to their eventual demise. He argued that this represented a type of “death by suggestion” – a psychological program so persuasive as to affect the individual’s behavior to the point of irrationality. He also argued that “voodoo death” occurred not only in primitive, superstitious and ignorant “savages” but also in more “advanced” societies.

Needless to say, irrational behavior has been one of the hallmarks of the covid scam. Think about restaurants where people enter wearing a mask only to take it off when they sit down at the table. Think of the sanitizers outside shops and malls, the cheap temperature guns from China, the cloth masks with gaping holes in them.

None of it makes logical sense and it’s not meant to. All of these things serve a purpose, which is to establish rituals and “tribal regulations”, that when broken instill fear and anxiety. ‘I forgot to put my mask on when I went outside, what if the virus made its way into my mouth? Oh God, will I get sick? Am I going to die?

Finally, Lester also notes the work of Engel (1968) who explored the question of why people fall ill when they do and what kind of psychological state induces disease symptoms in the body. Engel discovered a consistent pattern of responses which he named the “giving up-given up complex” and found that a person responding to stress with such a complex was more likely to fall ill and even die.

Lester then uses this model as a way to conceptualize “voodoo death” and its mechanism of occurrence, maintaining that the cause was localized in the psychological state of the individual.


In modern times doctors use the terms “placebo effect” and “nocebo effect” to refer to the phenomenon that occurs when a patient’s beliefs cause his illness to either improve or worsen. According to research, the “placebo effect” accounts for most (if not all) of the benefits of antidepressants – a staggering conclusion considering that millions of people around the world are prescribed these dangerous drugs every year.

One then has to wonder why doctors feel it is OK to risk brain fog, suicide, vomiting, insomnia and the myriad other “side effects” that can be caused by these drugs when a similar benefit can be achieved by the use of sugar pills.

The power of the mind and its ability to affect miraculous healings represents one of the most incredible breakthroughs ever made in the history of medicine and yet it has been grossly ignored by the mainstream establishment. Why? Because it doesn’t fit into the belief box of materialist science, nor does it suit the profit-driven pharmaceutical establishment.

The power of the subconscious mind in influencing health has been detailed extensively by psychiatrist and spiritual teacher, Dr. David Hawkins, PhD. In his book, Healing and Recovery, he writes that:

Often a certain illness gets notoriety on television because a celebrity shares their experience of it. That is followed by an epidemic of that illness because of suggestion. The mind buys into the program, the belief system and the specificity of a certain disease.”

In expanding on the power of the mind, Hawkins maintained that when we buy into a belief, we give it the power of the collective energy of that belief. He thought that this was a powerful factor involved in ‘epidemic’ scenarios where large numbers of people fall ill with similar symptoms.

Using AIDS as an example, Hawkins constructed a framework whereby fear-laden media triggers the release of unconscious guilt from the psyche, which, driven by negative emotions manifests in the body as disease.

Indeed, Hawkins’ views regarding illness were rather interesting, maintaining that unconscious guilt, negative emotions and belief in the specificity of disease were the three main factors involved in the onset of illness. He said of the AIDS phenomenon:

What better disease to bring up all of man’s feelings of sinfulness and guilt, especially about one’s sexuality, which is so common in all cultures, not just ours? [..] What better area to create an epidemic to ensure the belief in it? There is the unconscious guilt, not to mention the conscious guilt about one’s sexuality, the sadness about it, the grief over it, and the fear about the disease itself. All this contributes to setting the stage for a mental belief system…”


The so-called “placebo effect” represents the power of one’s intention in influencing and shaping reality. Though materialist science implies that the world is random and without meaning, that is far from the truth. In actuality, each one of us, as conscious beings, plays an active role in the evolution of the primordial “beingness” from which we all stem. We all have a purpose and a part to play.

Though I am no scientist, I have read enough about modern physics to understand that, at its core, our reality is probabilistic. In other words, the future is never certain. And most empowering of all is the realization that we have the power to influence those probabilities by focusing our intention.

By allowing ourselves to buy into the fear, we become like the naive tribesman who, unaware of his personal power and at the mercy of his own beliefs, sets his intention to die. Unknowingly, he has directly altered the set of probabilities that will determine his future and all that is left to do is wait for the wave function to collapse.

What kind of reality will you create?


Cannon WB. “Voodoo” death. American Anthropologist, 1942;44(new series):169-181. Am J Public Health. 2002 Oct;92(10):1593-6; discussion 1594-5.

Lester, D. (1972). Voodoo Death: Some New Thoughts on an Old PhenomenonAmerican Anthropologist,74(3), new series, 386-390. Retrieved August 22, 2021.

Garrity TF. Psychic Death: Behavioral Types and Physiological Parallels. OMEGA – Journal of Death and Dying. 1974;5(3):207-215.


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