Ghost,Ghouls and Graves

     Learning the difference bewteen real an fakes, this is a fact that will help you, for it is the ability to educate yourself if the realm of the supernatural. There are too many people out there taking pictures an having a "ORB" showing up an labling it as a ghost. When infact they are more likely a BUG, a WATER DROPLET, a BIT OF DUST. People are too eager to label a shadow on the wall as something an this is the problem, we need people to learn the difference between fake an the real thing.

  -THIS IS NOT A GHOST-

  This little guy I caught on my last ghost hunt at some nearby rail road tracks. He is a prime example of what people are quick to label as a ghost.

{NOTE}

 *** IF THE ORB IS GIVING OFF ITS OWN LIGHT AN REFLECTING OFF ANOTHER SURFACE, OR EMF READING POINTED YOU TO THAT SPOT, BEFORE YOUR CAMERA TOOK THE PICTURE, THEN YES...MAYBE YOUR ORB COULD BE A REAL SPIRIT, BUT DOUBTFUL.

          Another thing to avoid doing is while doing work outdoors {in cooler tempratures} your breath can be your wrose enemy.

                      {{{THIS IS ME BREATHING-COOL LOOKING BUT  ITS A FAKE}}}}}}

                      {{{{ MORE BREATH, SO BE WARY OF MAKING THE SAME MISTAKE }}}}

   In the field you will here words be thrown around and like any other type of job, some words are a little foriegn. Here are a few, this I will update as I come across more.

 BASE CAMP - Is  where all equpiment is set up an most video from ivr`s is sent.

BASE READING- The reading from any measuring device before the investigation of a room begins.

D.V.R- The recorder used for the IVR cameras

 E.M.F.- The feilds that a spirit/ghost can effect

  E.V.P- It is a voice recorded during a investigation, but are only heard after the session is done.

 MATRIXING - {not one I have heard used by many but it is used} - it is when your eyes try to see things that are not there, meaning you see a dark corner/room/doorway and your eyes try to make something out of the dark, that is not really there ...eyes playing tricks.

SWEEP- the action taken by a team member as they either : search the area/ doing evp's/ thermal/ EMF

   All to offen we find our selves hearing sounds an seeing things we do not understand. Some we label as ghosts, an you could be right. Just sometimes it is hard to tell just what it is your dealing with. For there are a few types that are common {and likely more} of ghosts/spirits that roam the old places near and far.

  First I would like to say that there are differences in a ghost and a spirit.

 Ghost- a whisp-like form seen but does not effect much.

***THESE ARE ALSO CALLED PSYCIC IMPERSSIONS- MUCH LIKE A HOUSE/LAND THAT PLAYS A SCENE OVER AN OVER LIKE A MOVIE PLAYING ONE SMALL SCENE OVER AN OVER*****

 Spirit - Has thought an you can see it, it sees you and there fore it can interact with you.

  ~These are the ones you really are able to study.~

   Most of these are your basic folks sadly lost in time due to unfinished business or they do not know they have pasted/died. Knowing this we go out an try to see if we can make contact with these people, for that is what they are-even in death. So there for respect is always given.

  The types to be careful around are polergiests, these are the toublesum type. They are known for throwing things and once and a while hurting someone with their mischief, **pushing /shuving**

 ******** photo from  ~alienseekernews~

SHADOW PEOPLE

 These types are a little different, these types are only seen for a breif time, an mostly from 

"the croner of the eye" an though to photograph. They are called shadow people because their all black  appearance. Communication with these types, as far as I know...is not possible, if someone knows of a reported case please let me know.  

                                            ~thank you ~

     Now for a darker side of things. In the time I have been doing this, I have yet to run into a case dealing with such. That is a case involing a DEMON OR DEMONIC POSSESSION.

             History of Demons {from wikipedia}

The Greek conception of a daemon (< δαίμων daimōn) appears in the works of Plato and many other ancient authors, but without the evil connotations which are apparent in the Septuagint translation of the Hebrew Bible and in the Greek originals of the New Testament. The medieval and neo-medieval conception of a "demon" in Western civilization (see the Medieval grimoire called the Ars Goetia) derives seamlessly from the ambient popular culture of Late (Roman) Antiquity. Greco-Roman concepts of daemons that passed into Christian culture are discussed in the entry daemon, though it should be duly noted that the term referred only to a spiritual force, not a malevolent supernatural being. 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. In some present-day cultures, demons are still feared in 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, though some may also regard it as an objectively real phenomenon.

Some scholars^[2] believe that large portions of the demonology (see Asmodai) of Judaism, a key influence on Christianity and Islam, originated in Zoroastrianism, and were transferred to Judaism during the Persian era.

Etymology

The idea of demons is as old as religion itself, and the word demon seems to have ancient origins. The Merriam-Webster dictionary gives the etymology of the word as Greek daimon, probably from the verb daiesthai meaning "to divide, distribute." The Proto-Indo-European root *deiwos for god, originally an adjective meaning "celestial" or "bright, shining" has retained this meaning in many related Indo-European languages and cultures (Sanskrit deva, Latin deus, German Tiw, Welsh [Duw],]), but also provided another other common word for demon in Avestan daeva.

In modern Greek, the word daimon (Greek: δαίμων) has the same meaning as the modern English demon. But in Ancient Greek, δαίμων meant "spirit" or "higher self", much like the Latin genius. This should not, however, be confused with the word genie, which is a false friend or false cognate of genius.

Psychological history

Psychologist Wilhelm Wundt remarks 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."^[3] Sigmund Freud develops on this idea and claims 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."

Hebrew Bible

Demons as described in the Tanakh are the same as "demons" commonly known in popular or Christian culture.

Those in the Hebrew Bible are of two classes, the se'irim and the shedim. The se'irim ("hairy beings"), to which some Israelites offered sacrifices in the open fields, are satyr-like creatures, described as dancing in the wilderness ^[4], and which are identical with the jinn, such as Dantalion, the 71st spirit of Solomon. (But compare the completely European woodwose.) Possibly to the same class belongs Azazel, the goat-like demons of the wilderness^[5], probably the chief of the se'irim, and Lilith ^[6]. Possibly "the roes and hinds of the field", by which Shulamit conjures the daughters of Jerusalem to bring her back to her lover ^[7], are faunlike spirits similar to the se'irim, though of a harmless nature.

The evil spirit that troubled Saul (I Samuel 16:14 et seq.) may have been a demon, though the Masoretic text suggests the spirit was sent by God.

Some benevolent shedim were used in kabbalistic ceremonies (as with the golem of Rabbi Yehuda Loevy), and malevolent shedim (mazikin, from the root meaning to damage) are often responsible in instances of possession. Instances of idol worship were often the result of a shed inhabiting an otherwise worthless statue;^{[citation needed]} the shed would pretend to be a God with the power to send pestilence, although such events were not actually under his control.

Influences from Chaldean mythology

In Chaldean mythology the seven evil deities were known as shedu, meaning storm-demons. They were represented in winged bull form, derived from the colossal bulls used as protective genii of royal palaces, the name "shed" assumed also the meaning of a propitious genius in Babylonian magic literature.^[8]

It was from Chaldea that the name "shedu" came to the Israelites, and so the writers of the Tanach applied the word as a dylogism to the Canaanite deities in the two passages quoted. But they also spoke of "the destroyer" (Exodus xii. 23) as a demon whose malignant effect upon the houses of the Israelites was to be warded off by the blood of the paschal sacrifice sprinkled upon the lintel and the door-post (a corresponding pagan talisman is mentioned in Isaiah lvii. 8). In II Samuel xxiv; 16 and II Chronicles xxi. 15 the pestilence-dealing demon is called "the destroying angel" (compare "the angel of the Lord" in II Kings xix. 35; Isaiah xxxvii. 36), because, although they are demons, these "evil messengers" (Psalms lxxviii. 49; A. V. "evil angels") do only the bidding of God; they are the agents of His divine wrath.

There are indications that popular Hebrew mythology ascribed to the demons a certain independence, a malevolent character of their own, because they are believed to come forth, not from the heavenly abode of God, but from the nether world ^[9].

Hebrew demons were workers of harm. To them were ascribed the various diseases, particularly such as affect the brain and the inner parts. Hence there was a fear of "Shabriri" (lit. "dazzling glare"), the demon of blindness, who rests on uncovered water at night and strikes those with blindness who drink of it;^[10] also mentioned were the spirit of catalepsy and the spirit of headache, the demon of epilepsy, and the spirit of nightmare.

These demons were supposed to enter the body and cause the disease while overwhelming or "seizing" the victim (hence "seizure"). To cure such diseases it was necessary to draw out the evil demons by certain incantations and talismanic performances, in which the Essenes excelled. Josephus, who speaks of demons as "spirits of the wicked which enter into men that are alive and kill them", but which can be driven out by a certain root,^[11] witnessed such a performance in the presence of the Emperor Vespasian,^[12] and ascribed its origin to King Solomon.

King and queen

In some rabbinic sources, the demons were believed to be under the dominion of a king or chief, either Asmodai ^[13] or, in the older Haggadah, Samael ("the angel of death"), who kills by his deadly poison, and is called "chief of the devils". Occasionally a demon is called "satan": "Stand not in the way of an ox when coming from the pasture, for Satan dances between his horns" ^[14].

According to some texts, the queen of demons is Lilith, pictured with wings and long flowing hair, and called the "mother of Ahriman" ^[15]. "When Adam, doing penance for his sin, separated from Eve for 130 years, he, by impure desire, caused the earth to be filled with demons, or shedim, lilin, and evil spirits."^[16]

Demonology never became an essential feature of Jewish theology. The reality of demons was never questioned by the Talmudists and late rabbis; most accepted their existence as a fact. Nor did most of the medieval thinkers question their reality. Only rationalists like Maimonides and Abraham ibn Ezra, clearly denied their existence. Their point of view eventually became the mainstream Jewish understanding.

Jewish rabbinic literature

Rabbinical demonology has three classes of, demons, though they are scarcely separable one from another. There were the shedim, the mazziḳim ("harmers"), and the ruḥin ("spirits"). Besides these there were lilin ("night spirits"), ṭelane ("shade", or "evening spirits"), ṭiharire ("midday spirits"), and ẓafrire ("morning spirits"), as well as the "demons that bring famine" and "such as cause storm and earthquake" (Targ. Yer. to Deuteronomy xxxii. 24 and Numbers vi. 24; Targ. to Cant. iii. 8, iv. 6; Eccl. ii. 5; Ps. xci. 5, 6.)^[17]

New Testament and Christianity

"Demon" has a number of meanings, all related to the idea of a spirit that inhabited a place, or that accompanied a person. Whether such a daemon was benevolent or malevolent, the Greek word meant something different from the later medieval notions of 'demon', and scholars debate the time in which first century usage by Jews and Christians in its original Greek sense became transformed to the later medieval sense. It should be noted that some denominations asserting Christian faith also include, exclusively or otherwise, fallen angels as de facto demons; this definition also covers the "sons of God" described in Genesis who abandoned their posts in heaven to mate with human women on Earth before the Deluge ^[18].

In the Gospel of Mark, Jesus casts out many demons, or evil spirits, from those who are afflicted with various ailments. Jesus is far superior to the power of demons over the beings that they inhabit, and he is able to free these victims by commanding and casting out the demons, by binding them, and forbidding them to return. Jesus also apparently lends this power to some of his disciples, who rejoice at their new found ability to cast out all demons. ^[19]

By way of contrast, in the book of Acts a group of Judaistic exorcists known as the sons of Sceva try to cast out a very powerful spirit without believing in or knowing Jesus, but fail with disastrous consequences. However Jesus himself never fails to vanquish a demon, no matter how powerful (see the account of the demon-possessed man at Gerasim), and even defeats Satan in the wilderness (see Gospel of Matthew).

There is a description in the Book of Revelation 12:7-17 of a battle between God's army and Satan's followers, and their subsequent expulsion from Heaven to earth to persecute humans — although this event is related as being foretold and taking place in the future. In Luke 10:18 it is mentioned that a power granted by Jesus to control demons made Satan "fall like lightning from heaven."

Augustine of Hippo's reading of Plotinus, in City of God (ch.11) is ambiguous as to whether daemons had become 'demonized' by the early 5th century:

"He [Plotinus] also states that the blessed are called in Greek eudaimones, because they are good souls, that is to say, good demons, confirming his opinion that the souls of men are demons.^[20]

The contemporary Roman Catholic Church unequivocally teaches that angels and demons are real personal beings, not just symbolic devices. The Catholic Church has a cadre of officially sanctioned exorcists which perform many exorcisms each year. The exorcists of the Catholic Church teach that demons attack humans continually but that afflicted persons can be effectively healed and protected either by the formal rite of exorcism, authorized to be performed only by bishops and those they designate, or by prayers of deliverance which any Christian can offer for themselves or others.^[21]

Christianity

Building upon the few references to daemons in the New Testament, especially the visionary poetry of the Apocalypse of John, Christian writers of apocrypha from the 2nd century onwards created a more complicated tapestry of beliefs about "demons" that was largely independent of Christian scripture.

Origin

According to the Bible, the fall of the Adversary is portrayed in Isaiah 14:12-14 and Ezekiel 28:12-19. However, the connection between Isaiah 14:12-14 and the fall is mostly based on mistranslation and tradition. The King James Version (KJV), popular among most Christian sects, reads:

"How art thou fallen from heaven, O Lucifer, son of the morning! [how] art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High" (Isaiah 14:12:-14).

The word "Lucifer" was inspired by the Latin Vulgate, a translation that the authors of the KJV adhered to in several occasions to elucidate Christian traditions (see KJV, "The Project"). Lucifer is a Latin word meaning "light-bearer" (from lux, lucis, "light", and ferre, "to bear, bring"), a Roman astrological term for the "Morning Star", the planet Venus. The word Lucifer was the direct translation of the Septuagint Greek heosphoros, ("dawn-bearer"); (cf. Greek phosphoros, "light-bearer") and the Hebrew Helel, ("Bright one"). The word does not specifically refer to Satan. To the contrary, in context, Isaiah 14:12-14 actually refers to one of the popular honorific titles of a Babylonian king (see Isaiah 14:4 for context); however, later interpretations of the text, and the influence of embellishments in works such as Dante's The Divine Comedy and Milton's Paradise Lost, led to the common idea in Christian mythology and folklore that Lucifer was a poetic appellation of Satan (see Lucifer for more information).

Ezekiel 28:12-19, in context, refers to the King of Tyrus (see Ezekiel 28:2 for context). The passage, however, is popularly attributed as a reference to, or allegory of, Satan, and even by some commentators, an allegory of the fall of Adam.

Many Christian teachings are built upon later Jewish traditions that the Adversary and the Adversary's host declared war with God, but that God's army, commanded by the archangel Michael, defeated the rebels. Their defeat was never in question, since God is by nature omnipotent, but Michael was given the honour of victory in the natural order; thus the rise of Christian veneration of the archangel Michael, beginning at Monte Gargano in 493, reflects the full incorporation of demons into Christianity.

According to tradition, God then cast God's enemies from Heaven to the abyss, into a newly created prison called Hell, where all God's enemies should be sentenced to an eternal existence of pain and misery. This pain is not all physical; for their crimes, these angels, now called demons, would be deprived of the sight of God, this being the worst possible punishment.

An indefinite time later (some biblical scholars believe that the angels fell sometime after the creation of living things), when God created the earth and life, the Adversary and the other demons were allowed to tempt humans or induce them to sin by other means. The first time the Adversary did this was as a serpent in the earthly paradise called the "Garden of Eden" to tempt Eve, who became deceived by Satan's evil trickery. Eve then gave Adam some of the forbidden fruit and both of their eyes were opened to the knowledge of good and evil.

Demonologies

At various times in Christian history, attempts have been made to classify these beings according to various proposed demonic hierarchies.

According to most Christian demonology demons will be eternally punished and never reconciled with God. Other theories postulate a Universal reconciliation, in which Satan, the fallen angels, and the souls of the dead that were condemned to Hell are reconciled with God. This doctrine is today often associated with the Unification Church. Origen, Jerome and Gregory of Nyssa also mentioned this possibility.

In contemporary Christianity, demons are generally considered to be angels who fell from grace by rebelling against God. Some contest that this view, championed by Origen, Augustine and John Chrysostom, arose during the 6th century. Another theory that may have preceded or co-existed with the hypothesis of fallen angels was that demons were ostracized from Heaven for the primary sin of mating with mortal women, giving rise to a race of half-human giants known as the Nephilim. That theory is accepted by some contemporary Christian sects.

There are still others who say that the sin of the angels was pride and disobedience. It seems quite certain that these were the sins that caused Satan's downfall (Ezek. 28). If this be the true view then we are to understand the words, "estate" or "principality" in Deuteronomy 32:8 and Jude 6 ("And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.") as indicating that instead of being satisfied with the dignity once for all assigned to them under the Son of God, they aspired higher.

Hinduism

Hindu mythology include numerous varieties of anthropomorphic beings that might be classified as demons, including Rakshasas (belligerent, shapechanging terrestrial demons), Asuras (demigods), Vetalas (bat-like spirits), and Pishachas (cannibalistic demons).

Asuras

Originally, Asura, in the earliest hymns of the Rig Veda, meant any supernatural spirit—good or bad. Hence even some of the devas (demigods), especially Varuna, have the epithet of Asura. In fact, since the /s/ of the Indic linguistic branch is cognate with the /h/ of the Early Iranian languages, the word Asura, representing a category of celestial beings, became the word Ahura (Mazda), the Supreme God of the monotheistic Zoroastrians. But very soon, among the Indo-Aryans, Asura came to exclusively mean any of a race of anthropomorphic but hideous demons. All words such as Asura, Daitya (lit., sons of the demon-mother "Diti"), Rakshasa (lit. from "harm to be guarded against") are translated into English as demon. These demons are inherently evil and are in a constant battle against the demigods. Hence in Hindu iconography, the gods and demigods are shown to carry weapons to kill the asuras. Unlike Christianity, the demons are not the cause of the evil and unhappiness in present mankind (which occurs on the account of ignorance from recognizing one's true self). In later Puranic mythology, exceptions do occur in the demonic race to produce god-fearing Asuras like Prahalada. Also, many Asuras are said to have been granted boons from one of the members of the Hindu trinity, viz., Brahma, Vishnu and Shiva when the latter had been appeased from penances. All Asuras, unlike the devas, are said to be mortals (though they vehemently wish to become immortal). Many people metaphorically interpret these demons as manifestations of the ignoble passions in human mind.

Evil spirits

On the account of the Hindu theory of reincarnation and transmigration of souls according to one's Karma, other kinds of demons can also be enlisted. If a human does extremely horrible and sinful karmas in his life, his soul (Atman) will, upon his death, directly turn into an evil ghostly spirit, many kinds of which are recognized in the later Hindu texts. These demons could be Grimnex Vetalas, Pishachas, Bhūtas etc.^[22]

Pre-Islamic Arab culture

Pre-Islamic mythology does not discriminate between gods and demons. The jinn are considered as divinities of inferior rank, having many human attributes: they eat, drink, and procreate their kind, sometimes in conjunction with human beings. The jinn smell and lick things, and have a liking for remnants of food. In eating they use the left hand. Usually they haunt waste and deserted places, especially the thickets where wild beasts gather. Cemeteries and dirty places are also favorite abodes. When appearing to man, jinn sometimes assume the forms of beasts and sometimes those of men.

Generally, jinn are peaceable and well disposed toward men. Many a pre-Islamic poet was believed to have been inspired by good jinn, but there are also evil jinn, who contrive to injure men.

Islam

Islam recognizes the existence of the jinn. Jinns are not the "genies" of modern lore, and they are not all evil, as demons are described in Christianity, but as creatures that co-exist with humans. In Islam the evil jinns are referred to as the shayātīn, or devils, and Iblis (Satan) is their chief. Iblis was the first Jinn who disobeyed Allah. According to Islam, the jinn are made from the light of flame of fire (ناَر [nɛ:r] deviation of نور [nu:r] "light") (and mankind is made of clay).

According to the Qur'an, Iblis was once a pious servant of Allah, but when Allah created Adam from clay, Iblis became very jealous, and arrogant and disobeyed Allah.

Adam was the first man, and man was the greatest creation of Allah. Iblis could not stand this, and refused to acknowledge a creature made of "dirt" (man). Allah condemned Iblis to be punished after death eternally in the hellfire. Allah had created hell.

Iblis asked Allah if he may live to the last day and have the ability to mislead mankind and jinns, Allah said that Iblis may only mislead those whom have forsaken Allah. Allah then turned Iblis's countenance into horridness and condemned him to only have powers of trickery.

Adam and Eve (Hawwa in Arabic) were both together misled by Iblis into eating the forbidden fruit, and consequently fell from the garden of Eden to Earth.

The word "genie" comes from the Arabic jinn. This is not surprising considering the story of `Alā' ad-Dīn, (anglicized as Aladdin), passed through Arabian merchants en route to Europe.

New Age / Shamanism

Carlos Castaneda referred to demonic predators called "flyers" which have the appearance of frightening dark shadows and which vampirize human energy. According to this view ancient humans were complete, with much greater energetic resources than effete, decadent, modern humans possess. At the time when agriculture was invented the flyers gave human beings their mind (constant internal dialogue of beliefs, ideas, social mores, expectations, and dreams of success or failure). By playing on this self-reflection, sucking the angry and worried energy it generates, the flyers began to farm human beings for energy, just as humans began farming animals. Modern humans are the hypnotized slaves of these flyers; and the pseudoconcerns of modern society are a flyer mechanism of mind control.

Science

In thought experiments scientists occasionally imagine entities with special abilities in order to pose tough intellectual challenges or to highlight apparent paradoxes. Examples include:

• Descartes’ malicious demon - Cartesian skepticism (also called methodological skepticism) advocates the doubting of all things which cannot be justified through logic. Descartes uses three arguments to cast doubt on our ability to objectively know: The dream argument, the deceiving God argument, and the malicious demon argument. ^[23] Since our senses cannot put us in contact with external objects themselves, but only with our mental images of such objects, we can have no absolute certainty that anything exists in the external world. In the evil demon argument Descartes proposes an entity who is capable of deceiving us to such a degree that we have reason to doubt the totality of what our senses tell us.
• Laplace's demon - A hypothetical all-knowing entity (later called "Laplace's Demon") who knows the precise location and momentum of every atom in the universe, and therefore could use Newton's laws to reveal the entire course of cosmic events, past and future. Based upon the philosophical proposition of causal determinism. (See also causality).
• Maxwell's demon - A demon able to distinguish between fast and slow moving molecules. If this demon only let fast moving molecules through a trapdoor to a container, the temperature inside the container would increase without any work being applied. Such a scenario would violate the second law of thermodynamics.

• Morton's demon - A demon who stands at the gateway of a person's senses and lets in facts that agree with that person's beliefs while deflecting those which do not. Used to explain the phenomenon of confirmation bias.

Psychiatry an American psychiatrist, wrote two books on the subject.

     Peck describes in some detail several cases involving his patients. In People of the Lie: The Hope For Healing Human Evil he gives some identifying characteristics for evil persons whom he classifies as having a character disorder. In Glimpses of the Devil, A Psychiatrist's Personal Accounts of Possession, Exorcism, and Redemption Peck goes into significant detail describing how he became interested in exorcism in order to debunk the "myth" of possesion 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. Possessed people are not actually evil; they are doing battle with the forces of evil. ^[26] His observations on these cases are listed in the Diagnostic and Statistical Manual of Mental Disorders (IV) of the American Psychiatric Association.^[27]

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. ^{[27] [28]} Other criticisms leveled against Peck include misdiagnoses based upon a lack of knowledge regarding dissociative identity disorder (formerly known as multiple personality disorder), and a claim that he had transgressed the boundaries of professional ethics by attempting to persuade his patients into accepting Christianity.

                  ~DEMONIC POSSESSION~

Demonic possession is often the term used to describe the control over a human form by Satan himself or one of his assigned advocates. Descriptions of demonic possessions often include: erased memories or personalities, convulsions, “fits” and fainting as if one were dying.^[1] Unlike in channelling or other forms of possession, the subject has no control over the possessing entity and so it will persist until forced to leave the victim, usually through a form of exorcism. Other descriptions include access to hidden knowledge and foreign languages, drastic changes in vocal intonation and facial structure, sudden appearance of injury (scratches, bite marks) or lesions, and superhuman strength.

Many cultures and religions contain some concept of demonic possession, but the details vary considerably. The Roma people believe that demons can also possess animals, plants, deceased persons or inanimate objects.

The oldest references to demonic possession are from the Sumerians, who believed that all diseases of the body and mind were caused by "sickness demons" called gidim or gid-dim ^[2]. The priests who practiced exorcisms in these nations were called ashipu (sorcerer) as opposed to an asu (physician) who applied bandages and salves^[3]. Many cuneiform tablets contain prayers to certain gods asking for protection from demons, while others ask the gods to expel the demons that have invaded their bodies.

Most illustrations portray these spirits as small, gruesome characters with inhuman distinctiveness. Often referenced as a witch’s “familiars” demons and other evil-spirits employed by witches are also displayed as society’s cast-offs or those beings incapable of caring for themselves thus seeking refuge with a witch. Witches would provide shelter and nourishment via the “witch’s teat” in exchange for the valuable services of the familiars in addition to spells, potions and other attempts by a witch to cause evil or “maleficium” over another.^[4]

Shamanic cultures also believe in demon possession and shamans perform exorcisms too; in these cultures often diseases are attributed to the presence of a vengeful spirit or (loosely termed) demon in the body of the patient. These spirits are more often the spectres of animals or people wronged by the bearer, the exorcism rites usually being comprised of respectful offerings or sacrificial offerings.

The Malleus Maleficarum speaks about some exorcisms that can be done in different cases. Depending on the severity of the alleged possession, solutions range from prayers of deliverance to the Solemn Rite of Exorcism as practiced by the Catholic Church

    For further information on this topic please feel free to go to -

     http://www.deliriumsrelm.com/  {Demonlist}

    http://www.logoschristian.org/    {Demon info}

      This artical is posted due to a friend who wanted to know a technec for communication with a deceased loved one. This something that should not be taken lightly, an with a open heart. For if you are weak of heart or mind, there is no way this will work.

   So read on and I wish you luck in peace in your quest.

     ~ITEMS NEEDED~

     1. LARGE MIRRIOR

     2. COLUNM CANDLE

     3. PHOTOS/PERSONAL EFFECT OF LOVED ONE.

     4. OPEN HEARTED

{{{{NOTE- this my take sevral tries before you will be able to reach the loved one}}}}}}

            Some people feel the intense need to communicate with someone who is dead. Usually, they desire to contact a loved one that they have lost or some simply harbor a fascination with death or the dead. When one wishes to reconnect with the presence of someone they have lost, they may turn to methods involving communication with the dead.

When one is interested in contacting the dead, there are a few techniques that can be followed, according to a Dr. Raymond Moody, who claims to be quite an expert when it comes to near-death experiences, as well as the afterlife. Moody suggests a technique that was used during ancient times for those who wanted to receive a vision. It is said that Nostradamus used this approach when he was foretelling the future. It simply involves a large mirror, as well as a variety of suggestions to ensure a positive and successful line of contact. Below you will find a checklist to follow when you want to attempt communication between the dead.

1) To gain a clear state of mind, one should refrain from consuming products that contain dairy and caffeine the day before an encounter is attempted. Fruits and vegetables should be the only simple foods that are consumed.

2) When attempting to contact the dead, you should position yourself in the quietest section of your dwellings. Watches and jewelry should be removed; loose clothing should be worn. Relaxation is the key for those who wish to contact the dead. Distractions, such as clocks and phones should be unplugged. When complete silence is achieved, a large mirror should be placed in front of you. The mirror should be at an angle that promotes comfortableness.  

3) If you are having trouble reaching an altered state of mind, looking at artwork or listening to calming music can achieve a sense of awareness conducive to this type of act.

4) If you are trying to contact a loved one, you should surround yourself with some of their photographs, as well as their personal items. Touching the objects will bring you closer to who you are trying to contact. Some of the items you may choose to set about you may include family films, photo albums, old letters, glasses, a piece of their clothing, as well as a few of their favorite things. Anything that evokes feelings or memories should be used.

5) Light a candle and put it behind you. When dim light is used, it is best that it be placed behind your body. It is said that twilight hours is the best time to communicate with the dead because many people experience altered states. Some can mirror gaze surrounded by bright lights, but this takes time to get use to, as well as achieve.

6) When you are ready to mirror gaze, you should be in a comfortable, relaxed position. You will gaze into the mirror without trying to see anything; it will be similar to looking at something that is located far from view. You may start to feel a tingling within your fingertips.

7) The mirror may seem cloudy after some time, while others have reported that the mirror becomes darker in color. When things within the mirror do not seem as clear as they did before, you may be ready to experience contact with the dead.

8) Complete silence should still be maintained. Allow yourself to view the images that appear to you within the mirror (if you are lucky to experience this phase). The images that you may encounter will probably last for only less than a minute. Some people are able to view images for as long as 10 minutes, but this may take some time to develop. Sometimes you may not see a thing, but will instead hear the voice of your loved one. Some have claimed to actually feel their touch. Experiences with mirror gazing can be quite varied.

                                   (Artical from- unexplainable.net)