Conquering Death Through Ritual

Chapter 7 traces the historical development of possession to argue in favor of a literary tradition that undermines the argument that such beliefs were only held by the disempowered. It shows that exorcism and demonic possession have a long history in literary Tantra and therefore must not have been an idea that existed only among the non-elite. The chapter then explores ideas of immortality and the conquering of death in the Sanskrit literary tradition. This sheds light on the corporeal yoga tradition of the Netra Tantra. The first of three chapters on yoga, the Netra Tantra’s sixth chapter offers a detailed description of ritual oblation to escape death. The translated passage offers a look at the natural products offered to the ritual fire. These objects must be protected with enveloping mantras and accompanied by recitation.

Clinical evidence in the phenomenon of Demonic Possession

Purpose: Starting from the classic definition of “demonic possession” (as a psychophysical condition in which a person becomes the victim of a supernatural being of demonic origin), the present research, starting from the study published in 2019 on the proposed clinical classification of this particular phenomenon, is aimed at confirming the theoretical assumption of psychopathological origin, refuting the assumptions of the most significant analytical orientations, such as the ethnopsychiatric, the socio-anthropological, the cultural, the religious and the esoteric, to reaffirm the accuracy of the theoretical approach of the multifactorial model proposed in the previous research. Methods: Clinical interview, based on narrative-anamnestic and documentary evidence and the basis of the Perrotta Human Emotions Model (PHEM) concerning their emotional and perceptual-reactive experience, and administration of the battery of psychometric tests published in international scientific journals by the author of this work: 1) Perrotta Integrative Clinical Interviews (PICI-2), to investigate functional and dysfunctional personality traits; 2) Perrotta Individual Sexual Matrix Questionnaire (PSM-Q), to investigate the individual sexual matrix; 3) Perrotta Affective Dependence Questionnaire (PAD-Q), to investigate the profiles of affective and relational dependence; 4) Perrotta Human Defense Mechanisms Questionnaire (PDM-Q), to investigate the defence mechanisms of the Ego. Results: The preliminary results of the interviews and the anamnestic form would suggest that the phenomenon of demonic possession has a greater tendency to manifest itself in the female group, in the juvenile group (and tends to decrease but not to disappear with the advancement of age) and in the group geographically originating in the centre-south of Italy (due to greater religious influences, popular beliefs and ancestral fideistic representations). Moreover, the subsequent findings would lead to deduce with almost total certainty, concerning the selected sample, that the phenomenon of demonic possession has an absolute prevalence in the believing population, faithful or in any case trusting in the existence of paranormal phenomena per se, even in the absence of objective and/or scientific evidence. Based on the PICI-2 it emerged that the primary emerging disorder turns out to be alternatively the delusional disorder, the dissociative disorder and the obsessive disorder; followed, as secondary disorders, by the delusional disorder (if it is not considered as primary disorder), the schizoid disorder, the borderline disorder and the psychopathic disorder. Even the analysis of functional traits has reported the marked dysfunctional tendency of the classes that refer to self-control, sensitivity, Ego-ID comparison, emotionality, ego stability, security and relational functionality, reaffirming here too the marked dysfunctional tendency of the clinical population. According to the PSM-Q, more than 1/4 of participants present a lack of acceptance of their sexual orientation and a marked tendency to chronicle feelings of shame into dysfunctional sexual behaviours of avoidance or hypersexuality. Still, nine in ten reports having experienced severe psychological or physical abuse at a young age, or intraparental relational imbalance, or otherwise a sexual upbringing that was not open and lacked free communication. According to the PDM-Q, 37.2% are affected by affective dependence, with a greater emphasis on types I (neurotic), V (borderline), III (histrionic), and VII (psychotic) in that order of descent. Finally, the PDM-Q reveals the widespread psychopathological tendency of the ego function framework for the mechanisms of isolation, denial, regression, reactive formation, denial, projection, removal, withdrawal, instinct, repression, and idealization. Conclusions: The present research demonstrates beyond any reasonable doubt the psychopathological nature of the phenomenon of demonic possession, which deserves to be treated pharmacologically and with a psychotherapeutic approach (preferably cognitive-behavioural and/or strategic), according to the symptoms manifested and the severity of the morbid condition.

Modern Practice, Archaic Ritual: Catholic Exorcism in America

The following ethnographic and folkloric analysis of American exorcism practices post-1998 centers on four Catholic priest-exorcists currently active in the United States. After a brief commentary regarding the place of Satanism within contemporary Catholic imagination, this article posits that the Catholic Church’s recent institutional support of its office of exorcist must not be viewed separately from its discursive fear of Satanic cults and larger narratives of religious declension. The current era of exorcism practice in America is chiefly characterized as a response to the media sensationalism surrounding not only prior cases of demonic possession but also of Satanic ritual abuse. Moreover, beyond these explicit issues of religious competition (e.g., Catholics versus Satanic conspirators), the current era of exorcism practice is also implicitly characterized by the changing belief systems of contemporary Catholics. Thus, this article ultimately concerns issues related to religious modernization, the apotropaic use of established religious tradition, popular entertainment and the mediatization of contemporary exorcism cases, institutionalized training curricula and the spaces allowing ritual improvisation, and the vernacular religious consumption of unregulated paranormal concepts that possess no clear analogues within official Church theology.

A Very Nervous Person's Guide to Horror Movies

Films about chainsaw killers, demonic possession, and ghostly intruders. Screaming audiences with sleepless nights or sweat-drenched nightmares in their immediate future. What’s going on here? Presumably, almost everybody has experience with horror films. Almost everybody has sat through a terrifying motion picture and suffered the aftereffects, such as hypervigilance and sleep disturbances. Some people would even characterize themselves as horror fans. But what about the others—the ones who are curious about horror films, but also very, very nervous about them? This book delves into the science of horror cinema in an attempt to address common concerns about the genre. Why is the jump scare so effective and so dreaded? What are the effects of horror films on mental and physical health? Why do horror films so often cause nightmares? Aren’t horror films immoral . . . and stupid, too? Are horror films bad for children and adolescents? What does the current profusion of horror films say about our society? Should we be concerned? Or can horror films be a force for good—do horror films have health benefits, can they be aesthetically and morally valuable, and might they even have therapeutic psychological and cultural effects? The book addresses these questions in short, readable chapters, peppered with vivid anecdotes and examples and supported by scientific findings. It notes that while horror films can have negative effects, they can also help people confront and manage fear.

On the Intersection of Faith Background and Mental Health Beliefs: What MSW Students Learned About Themselves

Students enter college with pre-formed beliefs about the causes of mental health issues, from spiritual explanations (e.g., demonic possession) to biological explanations (e.g., genetics). However, they rarely have thought through how their faith backgrounds influence their beliefs about mental health. MSW students in their clinical concentration year engaged in a class-based assignment in which they explored the question, "Where are you on the spectrum of belief regarding the cause of mental illness?" A qualitative content analysis was completed on 69 student papers collected over five years. Results showed how each student's religious childhood experience shaped his or her view about mental illness causes.

Brain as Transducer: What if the brain is not a self-contained information processor? What if it is simply a transducer?

Evolution has not only produced millions of different species; it has also produced millions of different transducers. Our bodies are encased in transducers that convert distinctive properties of electromagnetic radiation, air pressure waves, airborne chemicals, liquid-borne chemicals, textures, pressure, and temperature into similarly distinctive patterns of electrical and chemical activity in the brain. What if, at some point - perhaps when humans first developed language and consciousness - the random mixing of genes produced a brain that could send signals to and receive signals from an alternate universe? Unlike string theory or theories of parallel universes, the theory that the brain is bidirectional transducer is directly testable, and empirical support for this theory has the potential to profoundly change our understanding both of ourselves and of our universe. It will help to explain, in rational and objective terms, more than 50 odd phenomena that have baffled humans for eons, among them: dreams, hallucinations, schizophrenia, and even claims about bizarre experiences such as demonic possession and communication with the dead. Neuroscience has been hamstrung for half a century by its reliance on the information processing model of the brain - a metaphor that has shed no light on how the human brain actually works. Let’s set aside the metaphors we have used for 2,000 years to "explain" human intelligence. Transduction theory is a testable theory consistent with evolutionary theory and with three core theories of modern physics - string theory, inflation theory, and quantum theory - each of which predicts the existence of alternate universes.

“Do Not Believe Every Spirit”: Discerning the Ethics of Prophetic Agency in Early Christian Culture

In early Christian culture, prophets went into ecstasies while having visions and speaking by means of a spirit (enthusiasm). With the waning of prophetic activity in the second century, enthusiasm was not seen in many communal gatherings. When enthusiasm reemerged in Montanism during the late second century, church leaders claimed that speaking in ecstasy never existed as true prophecy in early Christian culture. They argued that true prophets always prophesied with a sound mind. The ecstasy of Montanism exhibited an unsound mind and looked like demonic possession; thus, Montanist prophecy was rejected as false. This paper theorizes that enthusiasm's absence contributed to the critics of Montanist ecstasy who were not used to enthusiasm and therefore did not recognize it as an early Christian practice.