VIDEO SUMMARY · ENGLISH + TURKISH
The soul, the body and the NPC idea
This structured account follows the supplied video text; it is not a verbatim transcript. Spiritual claims are presented as Hazer Tandoğan’s views, not as established findings. No person can be reliably classified as ‘soulless’ from routine, emotional expression, empathy, dreams or spiritual interests. The claims below are not a psychological or medical assessment.
1. The opening question: why come from the spiritual to the material world?
The programme, introduced by the host as presented by Bitojen, opens by asking whether every person has a soul, whether some people might be ‘NPCs’ or soulless beings, and whether anyone could recognize such a difference. The host frames the subject around the soul’s nature, its relation to the body and the idea of ‘energy vampires’. Asked why beings would come from a spiritual realm into a material one, Tandoğan answers: ‘We came here to hack it.’ He later clarifies that he means changing the existing order and moving it closer to what he calls the realm of light—not computer intrusion.
2. NPC: a video-game term extended into an esoteric theory
NPC means ‘non-player character’: a game character not directly controlled by the player, but programmed to perform a defined role. Tandoğan says that some esoteric sources extend the term beyond games, proposing that human-like beings without souls have existed throughout human history. He suggests they might arrive by birth or enter human life in other ways. This is his spiritual framework; the programme offers no evidence or reliable test that establishes such beings exist.
For Tandoğan, the idea cannot be separated from the prior questions: what is a soul, where does it come from, and where might it meet the body? He presents these as matters that spiritual and esoteric traditions interpret differently, rather than as questions settled by a measurable diagnostic method.
3. The soul as light: Pleroma, life energy and mind
Tandoğan notes the popular claim that the soul weighs 21 grams, but says it has not been scientifically established. Turning to Gnostic texts, he describes a distinction between a material realm and a spiritual realm, and refers to beings of light that come from the latter. In his interpretation, the soul is a particle or spark of light from the divine realm—called the pure realm of light or, in Gnostic language, Pleroma—that enters matter and has the potential to transform it.
He says the soul’s full nature cannot be resolved using only the information and measurement systems available in the material world. He compares those limits to a computer that can process only the data available to it. He also offers a personal theory that the universe has been altered and that archonic beings could, if able to copy the soul, prevent its transformative potential. He connects this spiritual interpretation with the Qur’anic account of God breathing of His spirit into Adam. On the question of gender, he notes that some views consider the soul genderless; his own view is that souls may have a gender because he sees the world as structured by duality. He presents that as a personal spiritual opinion and distinguishes soul from life energy.
In his model, life energy, consciousness and mind belong to the material realm and are not interchangeable with the soul. The soul, by contrast, is a distinct energy from a divine source, connected to spiritual and metaphysical existence. These are Tandoğan’s theological and esoteric definitions, not scientific measurements of separate energies.
4. Where is the soul? Heart, aura and the body
Tandoğan says there is no scientific evidence identifying a location in the human body where a soul resides. His own view is that the soul is not confined to one point, although he assigns the heart a special role. He associates the heart and circulation with an energy field around the body, which he describes as torus-shaped and calls an aura. In this model, the heart acts like a gateway or centre of that field, while the soul is distributed through the whole body and integrated with its cells and atoms.
He further proposes that people have multiple energy bodies linked to the biological body through chakras, and that electrons and the nervous system connect the physical and spiritual bodies. The programme distinguishes these spiritual ideas from anatomy: the heart’s electrical activity, the nervous system and cellular biophysics can be studied, but those facts do not establish a soul, aura or chakra system as anatomical structures.
5. The body as an interface between realms
The body, Tandoğan says, is the physical structure through which people experience the material world. He refers to reports of light-like emissions during the joining of egg and sperm and interprets them as related to energy appearing at the beginning of life. The summary also makes the evidentiary limit explicit: light-like observations during cellular processes do not by themselves prove a soul or show that one entered the body.
In his spiritual model, a living being receives life energy as it forms and the soul joins with the body. A body is needed to experience material sensations and emotions through the five senses. He describes the body as a system that gathers information from the material world, while the spiritual self carries experience toward a deeper source. Dreams, astral experiences and other spiritual experiences are interpreted through this framework, but their transfer of information to another realm has not been scientifically demonstrated.
Tandoğan extends the idea to other dimensions. He suggests that each dimension has its own conditions and that a being would need a body suited to them. Humans perceive a body adapted to what he calls the third dimension, while his spiritual model allows for higher-vibration bodies outside ordinary perception. He cautions, in effect, that not perceiving something does not prove it is absent; equally, the unobserved cannot simply be assumed to exist. He compares the soul to a central unit that coordinates different energy bodies and guides spiritual development.
6. The claim that a person could be born without a soul
Asked whether a human can be born without a soul, Tandoğan answers that he believes it may be possible under particular conditions. He proposes that a soul initially joins an embryo, but if a fetus dies in the womb without the family realizing it, another consciousness could later enter the body. He associates this hypothetical replacement with an archonic system and says a family might remain unaware, with the child appearing ordinary as they grow up.
He also says that outward behaviour alone cannot establish that this has happened. The article preserves the distinction clearly: no reliable scientific evidence supports the claim that a consciousness can replace a soul in a body, or that anyone is born soulless. It is an esoteric belief, not a medical or psychological diagnosis.
7. Routine, systems and the NPC interpretation
Tandoğan points to lives organised around familiar routines—school, work, marriage, children, a home—and suggests that some people may seem programmed to repeat a pattern, even when they could choose something different. In his interpretation, NPCs help keep particular social systems running. He uses a network image: people occupy nodes where relationships meet, and some nodes may influence the direction of those relationships.
He also describes dark or ‘blind’ areas in an energy field and links them to soulless beings that could obstruct the movement of people or groups believed to carry a soul. In daily life, people sometimes feel that others delay their progress, disrupt plans or block opportunities. Tandoğan interprets such experiences through NPCs or people influenced by archonic systems. The account notes that routine, resistance to change or conflict with another person does not show that anyone is soulless; social, economic, cultural and psychological explanations are also possible.
8. Religious language, Gnosticism and archons
To frame his view, Tandoğan refers to the Qur’anic concept of waswasa in Surah An-Nas and to older mythologies that describe unseen beings, harmful spirits or forces thought to influence people. He cautions against putting every such being in one category, suggesting that different unseen beings may have been grouped under broad popular labels such as jinn.
He connects some harmful spirits and influencing consciousnesses with archons as he understands them through Gnostic thought. In this interpretation, a divine spark or spiritual light enters material existence to bring change, while archonic mechanisms—compared to software or a virus—interfere with that work. These are his readings of religious and esoteric ideas, not a scientific account of unseen entities.
The programme also mentions online conspiracy claims about public figures whose pupils appear to enlarge until their eyes look entirely black. Tandoğan says he considers the images worth investigating. The account does not treat them as proof of non-human identity or spiritual control: pupil size can change for ordinary physiological reasons, and an image cannot establish whether a person is human, has a soul or is controlled by another being.
9. Why awareness and learning differ
Tandoğan explains differences in perception through what he calls stages in the soul’s evolution. He compares them to school levels: a young child cannot be expected to have the knowledge of a much older person, and students are assessed in relation to their current level. He relates this to a reading of religious responsibility and imagines consciousness progressing through different dimensions or stages.
In this view, people pass through tests, make mistakes and may encounter similar experiences again if a lesson has not been learned. Tandoğan nevertheless says human awareness can grow through education and experience, and that some understanding may emerge only after particular life events. He regards all souls as originating in a divine plan, while their qualities and developmental stages differ. Differences in learning, cognition, interests and educational experience are real, but explaining them as dimensions of the soul is not scientifically established.
10. The speaker’s proposed signs—and why they are not a test
Asked how to distinguish a person with a soul from one without it, Tandoğan lists what he interprets as signs of an NPC: limited emotional responses, little empathy, indifference to others’ suffering, difficulty engaging with spirituality, and an apparent lack of dreaming or curiosity. He compares this to AI systems that may imitate emotional language without evidence that they experience feelings as humans do. He says a person who does not remember dreams is different from a person he claims does not dream.
He says he looks at a person’s treatment of children, animals and nature. Compassion toward living things—even avoiding harm to an insect—is, in his interpretation, a sign of having a soul. He also points to spiritual curiosity, a sense of not fully belonging to the material world, longing for a true home, less attachment to material values and continued questioning about existence. He connects this homesickness with the phrase Kalu Bela. Conversely, he claims that beings he calls soulless do not question or seek to develop themselves.
These are the speaker’s spiritual interpretations, not observable criteria for determining who has a soul. Introversion, emotional reserve, limited dream recall, different beliefs or a preference for routine do not show that a person is soulless. Nor is kindness a scientific measurement of the soul. Such labels can stigmatize people and should not be used as a diagnosis or a reason to distrust or mistreat anyone.
11. Transforming the material world
Returning to the programme’s opening question, Tandoğan says that people with a spiritual nature came here to transform the material realm. He uses ‘hack’ as a metaphor for changing the existing order and bringing it closer to the realm of light. In this account, the soul, divine spark or inner light gives a person the potential to bring about change in material life.
He argues that the beings he calls soulless have no such purpose and instead maintain and feed the existing material order, directing attention toward bodily desires and material rituals. This is part of the speaker’s spiritual worldview. A person’s interest in material things, ritual, spirituality or social routines cannot establish whether they possess a soul.
12. Archons, NPCs and ‘energy vampires’
Tandoğan divides what he calls energy vampires into groups. First are archons and beings he believes are connected to them. He describes them as soulless entities that study the human soul, try to understand and imitate it, and seek to take the soul or its life energy to gain access to the information it carries. He also proposes a hierarchy of souls in humans, animals, plants and trees, with different qualities and roles.
The second group, in his model, consists of NPCs under the archons. He says they lack life energy of their own and draw it from people, comparing the interaction to positive and negative battery terminals. He suggests that spiritually or psychically sensitive people may feel exhausted in crowds because such beings take their energy. He also refers to old stories that picture energy-draining beings as black flying shadows.
Feeling tired in crowds or depleted after social interaction is a real experience, but reliable evidence does not show that another person is taking spiritual energy. Sleep, stress, sensory overload, social anxiety and physical health can all contribute to fatigue. The story preserves Tandoğan’s interpretation without treating it as a demonstrated cause.
This story follows the supplied video text and attributes its spiritual interpretations to Hazer Tandoğan. It does not provide a test for identifying ‘soulless’ people.