Reverse Speech & Demons

Happy Halloween to all this year. Here are some reversals that fit the genre of the Halloween spirit and are a bit spooky themselves. But first we start out with a little humour from comedian Bill Hicks talking about, ‘Backward Messages’ –

SATAN (Structural) see Lucifer – Satan is the fallen version; spiritual longing and loneliness; torment, lost and wandering; intense emotions; anger, temper; electric vibes; strong almost unshakeable destructive behaviour patterns; a person running a Satan metaphor can easily destroy anyone with a few, quick words or a few strong looks. Trance image; a figure of the stereotypical Satan character, frequently cartoon like; red with horns and a tail
demon or 'daemon' is a paranormal, often malevolent being prevalent in religion,occultismliteraturefiction, and folklore. The original Greek word daimon does not carry the negative connotation initially understood by implementation of the Koineδαιμόνιον (daimonion),[1] and later ascribed to any cognate words sharing the root.
In Ancient Near Eastern religions as well as in the Abrahamic traditions, including ancient and medieval Christian demonology, a demon is considered an unclean spirit, sometimes a fallen angel, the spirit of a deceased human, or a spirit of unknown type which may cause demonic possession, calling for an exorcism. In Western occultismand Renaissance magic, which grew out of an amalgamation of Greco-Roman magic,Jewish demonology, and Christian tradition,[2] a demon is a spiritual entity that may beconjured and controlled.

Buer, the 10th spirit, who teaches "Moral and Natural Philosophy" (from a 1995 Mathers edition. Illustration by Louis Bretonfrom Dictionnaire Infernal).
The Ancient Greek word δαίμων daimōn denotes a spirit or divine power, much like the Latingenius or numenDaimōn most likely came from the Greek verb daiesthai (to divide, distribute).[3] The Greek conception of a daimōns notably appears in the works of Plato, where it describes the divine inspiration of Socrates. To distinguish the classical Greek concept from its later Christian interpretation, the former is anglicized as either daemon ordaimon rather than demon.
The Greek term does not have any connotations of evil or malevolence. In fact, εὐδαιμονίαeudaimonia, (lit. good-spiritedness) means happiness. The term first acquired its negative connotations in the Septuagint translation of the Hebrew Bible, which drew on the mythology of ancient Semitic religions. This was then inherited by the Koine text of the New Testament. The Western medieval and neo-medieval conception of a demon (see the Medieval grimoirecalled the Ars Goetia) derives seamlessly from the ambient popular culture of Late (Roman) Antiquity. The Hellenistic "daemon" eventually came to include many Semitic and Near Eastern gods as evaluated by Christianity.
The supposed existence of demons is an important concept in many modern religions and occultist traditions. Demons are still feared as a popular superstition, largely due to their alleged power to possess living creatures. In the contemporary Western occultist tradition (perhaps epitomized by the work of Aleister Crowley), a demon (such as Choronzon, the Demon of the Abyss) is a useful metaphor for certain inner psychological processes (inner demons), though some may also regard it as an objectively real phenomenon. Some scholars[4] believe that large portions of the demonology (see Asmodai) of Judaism, a key influence on Christianity and Islam, originated from a later form of Zoroastrianism, and were transferred to Judaism during the Persian era.

Psychologist Wilhelm Wundt remarked that "among the activities attributed by myths all over the world to demons, the harmful predominate, so that in popular belief bad demons are clearly older than good ones."[5]Sigmund Freud developed this idea and claimed that the concept of demons was derived from the important relation of the living to the dead: "The fact that demons are always regarded as the spirits of those who have died recently shows better than anything the influence of mourning on the origin of the belief in demons."[6]
M. Scott Peck, an American psychiatrist, wrote two books on the subject, People of the Lie: The Hope For Healing Human Evil[7] and Glimpses of the Devil: A Psychiatrist's Personal Accounts of Possession, Exorcism, and Redemption.[8] Peck describes in some detail several cases involving his patients. In People of the Lie he provides identifying characteristics of an evil person, whom he classified as having a character disorder. InGlimpses of the Devil Peck goes into significant detail describing how he became interested in exorcism in order to debunk the myth of possession by evil spirits – only to be convinced otherwise after encountering two cases which did not fit into any category known to psychology or psychiatry. Peck came to the conclusion that possession was a rare phenomenon related to evil, and that possessed people are not actually evil; rather, they are doing battle with the forces of evil.[9]
Although Peck's earlier work was met with widespread popular acceptance, his work on the topics of evil and possession has generated significant debate and derision. Much was made of his association with (and admiration for) the controversial Malachi Martin, a Roman Catholic priest and a former Jesuit, despite the fact that Peck consistently called Martin a liar and manipulator.[10][11] Richard Woods, a Roman Catholic priest and theologian, has claimed that Dr. Peck misdiagnosed patients based upon a lack of knowledge regarding dissociative identity disorder(formerly known as multiple personality disorder), and had apparently transgressed the boundaries of professional ethics by attempting to persuade his patients into accepting Christianity.[10] Father Woods admitted that he has never witnessed a genuine case of demonic possession in all his years
Demons are sometimes included into biblical interpretation. In the story of Passover, the Bible tells the story as "the Lord struck down all the firstborn in Egypt" (Exodus 12:21–29). In Jubilees, however, this same event is told slightly differently: "All the powers of [the demon] Mastema had been let loose to slay all the first-born in the land of Egypt...And the powers of the Lord did everything according as the Lord commanded them" (Jubilees 49:2–4).
In Genesis in the story of the flood, the author explains how God was noticing "how corrupt the earth had become, for all the people on earth had corrupted their ways" (Genesis 6:12). In Jubilees the sins of man is attributed to "the unclean demons [who] began to lead astray the children of the sons of Noah, and to make to err and destroy them" (Jubilees 10:1). In Jubilees Mastema questions the loyalty of Abraham and tells God to "bid him offer him as a burnt offering on the altar, and Thou wilt see if he will do this command" (Jubilees 17:16). The discrepancy between the story in Jubilees and the story in Genesis 22 exists with the presence of Mastema. In Genesis, God tests the will of Abraham merely to determine whether he is a true follower, however; in Jubilees Mastema has an agenda behind promoting the sacrifice of Abraham’s son, "an even more demonic act than that of the Satan in Job.

So what do you think? Any Comments?


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