Spirit Possession Perspectives on Pastoral Assessment and Care
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Automatic Writing and the Book of Mormon: an Update
ARTICLES AND ESSAYS AUTOMATIC WRITING AND THE BOOK OF MORMON: AN UPDATE Brian C. Hales At a Church conference in 1831, Hyrum Smith invited his brother to explain how the Book of Mormon originated. Joseph declined, saying: “It was not intended to tell the world all the particulars of the coming forth of the Book of Mormon.”1 His pat answer—which he repeated on several occasions—was simply that it came “by the gift and power of God.”2 Attributing the Book of Mormon’s origin to supernatural forces has worked well for Joseph Smith’s believers, then as well as now, but not so well for critics who seem certain natural abilities were responsible. For over 180 years, several secular theories have been advanced as explanations.3 The more popular hypotheses include plagiarism (of the Solomon Spaulding manuscript),4 collaboration (with Oliver Cowdery, Sidney Rigdon, etc.),5 1. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of the Church of Jesus Christ of Latter-day Saints, 1830–1844 (Salt Lake City: Deseret Book, 1983), 23. 2. “Journal, 1835–1836,” in Journals, Volume. 1: 1832–1839, edited by Dean C. Jessee, Mark Ashurst-McGee, and Richard L. Jensen, vol. 1 of the Journals series of The Joseph Smith Papers, edited by Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian’s Press, 2008), 89; “History of Joseph Smith,” Times and Seasons 5, Mar. 1, 1842, 707. 3. See Brian C. Hales, “Naturalistic Explanations of the Origin of the Book of Mormon: A Longitudinal Study,” BYU Studies 58, no. -
Demonic Influence and Mental Disorders - Chapter 8 of "Counseling and the Demonic" Rodger K
Digital Commons @ George Fox University Counseling and the Demonic Graduate School of Clinical Psychology 1988 Demonic Influence and Mental Disorders - Chapter 8 of "Counseling and the Demonic" Rodger K. Bufford George Fox University, [email protected] Follow this and additional works at: https://digitalcommons.georgefox.edu/ counselingandthedemonic Part of the Counseling Psychology Commons, Other Psychiatry and Psychology Commons, and the Practical Theology Commons Recommended Citation Bufford, Rodger K., "Demonic Influence and Mental Disorders - Chapter 8 of "Counseling and the Demonic"" (1988). Counseling and the Demonic. 12. https://digitalcommons.georgefox.edu/counselingandthedemonic/12 This Chapter is brought to you for free and open access by the Graduate School of Clinical Psychology at Digital Commons @ George Fox University. It has been accepted for inclusion in Counseling and the Demonic by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. CHAPTER EIGHT DEMONIC INFLUENCE AND MENTAL DISORDERS Earlier we saw that demon possession was a widely accepted explanation for disturbed behavior from antiquity through the middle of the nineteenth century. The scientific revolution and the adoption of naturalistic reductionism around the close of the nineteenth century left no room for the supernatural or spiritual. Consequently, what had formerly been viewed as de monic influence became "nothing but" mental illness or mental disorders.1 The belief that demon possession is merely a misunderstand ing of mental illness has created considerable discomfort for persons committed to a biblical worldview; the Bible clearly states that demons are real and that they are evidenced in both 116 Demonic Influence and Mental Disorders powerful and dramatic ways, at least under some circumstances. -
A Psychology of Possession
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Wales Trinity Saint David A PSYCHOLOGY OF POSSESSION DR PETER CONNOLLY Introduction : The Nature of Trance Although widespread, the phenomenon of possession does not appear in all cultures. This suggests that possession is a cultural artefact, either in the strong sense of being nothing more than a cultural creation or in the weaker one of culture moulding and shaping universal psychological processes in socially relevant ways. My own approach to understanding possession lies very much within the framework of the weaker version. The hypothesis I will seek to develop is essentially that the phenomena of possession are best understood in terms of the psychological processes associated with the term ‘trance’. I use this term deliberately and in full awareness of the reservations about its usefulness expressed by some psychologists. Among hypnosis researchers there are three broad approaches to explaining the nature of trance. The first is that which emphasises socio-cognitive factors such as role play and imaginative involvement in suggested experiences. In short, this approach explains away any feature of trance which provides it with a distinctive character. This view would be compatible with what I have called the strong version of cultural artifactualism. Another approach emphasizes that trance is a genuine altered state of consciousness which differs from ordinary consciousness in a variety of ways, most notably in that reflexive, executive or ego consciousness – what many hypnotists call ‘the conscious mind’ – is dissociated from unconscious processes. The third approach is more diffuse, combining the first two explanations and, depending on the writer, perhaps adding a few other elements to produce a kind of multi-variable theory. -
Paranormal and Dissociative Experiences in Middle-Eastern Jews in Israel: Diagnostic and Treatment Dilemmas
PARANORMAL AND DISSOCIATIVE EXPERIENCES IN MIDDLE-EASTERN JEWS IN ISRAEL: DIAGNOSTIC AND TREATMENT DILEMMAS Eli Somer, Ph.D. Eli Somer, Ph.D., is Director of tlle Israel Institute for involve involuntary behavior or influences by forces that are Treatment and Prevention of SU'ess and a Senior Lecturer notconsidered partofthe self. Persons manifesting both phe at the School ofSocial Work at the niversity ofHaifa, both nomena are usually good hypnotic subjects (Ackstein, 1982; in Haifa, Israel Putnam, 1989); amnesia is a central element in both cases (Ellenberger, 1970), and these two types ofexperience can For reprintswrite to Eli Somer, Ph.D., School ofSocial Work, be reproduced expel;mentally in hypnosis (Putnam, 1986; University ofHaifa, Mt. Carmel, Haifa 31905, Israel Richeport, 1992). Castillo (1994) reported that it appears that there are ABSTRACT two factors determining how a particular episode of posses Four Israelijewish persons ofMiddle Eastern cultural heritage pre sion will be perceived in the South Asian (Indian and Sri sentedfor consultationfollowing unsuccessful helpingattlmlpts deliv Lankan) cultural context. First, if the possessing entity is a ered by variousfolk and spiritual healers. Thefour patients suffered human personality, the episode will be perceived as a rare from the following DSM-IV defined problems: Post-traumatic Stress mental illness, and psychiau'ic treaunent will be sought. In Disorder, Dissociative Disordernot Othe>wise Specified, Schizophrenia most possession cases in South Asia, the possessing agent is - paranoid type, and Histrionic Personality Disorder coupled with manifested as a ghost, a demon, or a god. In the case ofbene a Conversion Disorder with Seizures. The patients construed their volent possession by a god or a goddess, treatment is usual suffering in cultural idioms implicating supernatural experiences. -
Espíritos Entre Nós (James Van Praagh)
James Van Praagh Espíritos Entre Nós 2009 Sextante SUMÁRIO INTRODUÇÃO 7 Um Infância cheia de espíritos 11 Dois Deixando o corpo 20 Três Curso básico sobre espíritos 37 Quatro Mortos e vivos49 Cinco O mundo dos espíritos 61 Seis Tudo é energia 82 Sete Como os espíritos se comunicam 105 Oito Alguns viram assombração 121 Nove Para fazer contato 139 Dez Proteção 162 Onze Uma vida iluminada 182 AGRADECIMENTOS SOBRE O AUTOR INTRODUÇÃO Você está lendo este livro porque tem muita curiosidade sobre os espíritos, a comunicação com eles ou a vida após a morte. O interesse por esses assuntos é enorme nos dias de hoje. Um número cada vez maior de pessoas deseja ter conhecimentos aprofundados sobre o tema. Acredito que a sociedade evoluiu espiritualmente, a ponto de abandonar noções pré-concebidas e de abrir a mente para entender a verdade sobre o mundo que chama de espiritual. Quando o meu primeiro livro, Conversando com os espíritos, chegou ao topo da lista dos mais vendidos do jornal New York Times, em 1997, foi considerado um verdadeiro fenômeno editorial. Sua modesta tiragem de 6 mil exemplares subiu rapidamente para 600 mil nos dois meses seguintes. Atribuo o início desse sucesso à minha participação no programa de entrevistas Larry King Live, do canal CNN, no dia 13 de dezembro de 1997. Foi a primeira vez que um médium apareceu como convidado no programa de Larry e que mensagens vindas dos mortos foram transmitidas para uma audiência internacional. As linhas telefônicas ficaram congestionadas enquanto eu estava no ar, e as pessoas continuaram ligando dias depois da transmissão do programa. -
The Science of Mediumship and the Evidence of Survival
Rollins College Rollins Scholarship Online Master of Liberal Studies Theses 2009 The cS ience of Mediumship and the Evidence of Survival Benjamin R. Cox III [email protected] Follow this and additional works at: http://scholarship.rollins.edu/mls Recommended Citation Cox, Benjamin R. III, "The cS ience of Mediumship and the Evidence of Survival" (2009). Master of Liberal Studies Theses. 31. http://scholarship.rollins.edu/mls/31 This Open Access is brought to you for free and open access by Rollins Scholarship Online. It has been accepted for inclusion in Master of Liberal Studies Theses by an authorized administrator of Rollins Scholarship Online. For more information, please contact [email protected]. The Science of Mediumship and the Evidence of Survival A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Liberal Studies by Benjamin R. Cox, III April, 2009 Mentor: Dr. J. Thomas Cook Rollins College Hamilton Holt School Master of Liberal Studies Winter Park, Florida This project is dedicated to Nathan Jablonski and Richard S. Smith Table of Contents Introduction ............................................................................................... 1 The Science of Mediumship.................................................................... 11 The Case of Leonora E. Piper ................................................................ 33 The Case of Eusapia Palladino............................................................... 45 My Personal Experience as a Seance Medium Specializing -
The Spirits of Ouija: Four Decades of Communication by Patrick Keller
December 28, 2013 The Spirits of Ouija: Four Decades of Communication By Patrick Keller From our 2nd Annual Thanksgiving Ouija Session. There are a few great people out there who have served as inspiration for my recent interest in spirit communication through the Ouija, and I’ve blogged about these folks before. If you happen to be looking for books on the topic, you probably won’t find many. I should rephrase that last statement. If you’re looking for serious books by people with experience and years of research, and not written out of fear, you’ll only find a few. Karen A. Dahlman’s latest book, The Spirits of Ouija: Four Dacades of Communication is one of them. I loved the book! Here is my review. Karen A. Dahlman, who is a true Ouija-ologist, begins by giving the reader a brief history of the Ouija Board and the misconceptions that many have, thanks to Hollywood for the most part. As I mentioned in a recent post, Karen and I tend to share the same opinion when it comes to fear and the Ouija. In chapter 2 of her book, Karen says: “Fear is a big reason for Ouija being cast off into an oblivion of negativity. People often fear what they don’t understand. It is easier to fear something than to take the time to learn about it. Fear is first and foremost created by assumptions. Assuming that all communications with the Beyond, coming from outside our typical experiences and the world of our everyday senses and faculties, is critically labeled ridiculous or blasphemous, is narrow-minded in itself. -
Seances with Tibetan Spirit-Mediums in Nepal by PER-ARNE BERGLIE
Spirit-possession in Theory and Practice— Seances with Tibetan Spirit-mediums in Nepal By PER-ARNE BERGLIE This paper is a short study of the séances and trance-performances of three Tibetan spirit-mediums (dpa' bo) from a refugee-community in Nepal. For each dpa' bo a summary of personal thoughts and beliefs concerning possession is provided, followed by an example of how a séance was structured. In a concluding section the inner experiences of the mediums during the séance will be related and a few comments given. For further details on this type of spirit-mediumship and for relevant background-material, the reader is referred to some previous studies by the present author (Berglie 1976, 1978, 1980). The field-work on which this study is based was carried out in a Tibetan refugee-village in Nepal during 1970 and 1971. dBang phyug He was a man about forty years old. He was married and had one son. He was suffering from tuberculosis, but worked as a porter or doing various odd jobs. He was born in Eastern Tibet. Before he let himself be possessed at a séance, he had to send away his rnam shes, "consciousness". This had to be effected immediately before possession took place, as the moment when the body was "empty", i.e. without rnam shes and before it was possessed by a god, was considered extremely dangerous. Evil spirits and demons of various kinds were always thought to be trying to disturb the séances. In this case a demon could very well seize the opportunity to enter the spirit-medium's "empty" body, pose as a god and thereby create great dangers for the spirit-medium as well as for those seeking help. -
A Glimpse at Spiritualism
A GLIMPSE AT SPIRITUALISM P.V JOITX J. BIRCH ^'*IiE term Spiritualism, as used by philosophical writers denotes the opposite of materialism., but it is also used in a narrower sense to describe the belief that the spiritual world manifests itself by producing in the physical world, effects inexplicable by the known laws of natural science. Many individuals are of the opinion that it is a new doctrine: but in reality the belief in occasional manifesta- tions of a supernatural world has probably existed in the human mind from the most primitive times to the very moment. It has filtered down through the ages under various names. As Haynes states in his book. Spirifttallsiii I'S. Christianity, 'Tt has existed for ages in the midst of heathen darkness, and its presence in savage lands has been marked by no march of progress, bv no advance in civilization, by no development of education, by no illumination of the mental faculties, by no increase of intelligence, but its acceptance has been productive of and coexistent with the most profound ignor- ance, the most barbarous superstitions, the most unspeakable immor- talities, the basest idolatries and the worst atrocities which the world has ever known."' In Egypt, Assyria, Babylon, Greece and Rome such things as astrology, soothsaying, magic, divination, witchcraft and necromancy were common. ]\ loses gives very early in the history of the human race a catalogue of spirit manifestations when he said: "There shall not be found among you any one that maketh his son or his daugh- ter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. -
PUBLISHED for the PROPRIETORS, at 110, St
Journal of Psychical, Occult, and Mystical Research, “ Light! More light '."—Goethe. “Whatever doth make manifest is light.”—Pa rtf. tlol. —January to Jcccmbcr, 1900. ONDON: PUBLISHED FOR THE PROPRIETORS, At 110, St. Martin’s Lane, W.C. LONDON : THE FRIARS PRINTING ASSOCIATION, LIMITED, 2(>A, TUDOR STREET, E.U. Digitized by Google INDEX. Invisible Interlopers, 112 fter-Death States. By ‘Quaestor ,Vita* ’31), 70,S3 Toaster, The Meaning of, 209 After-Death States. By Thomas Atwood, Ego,’Some Experiences of the. By Charles Inward Light, 237 A 175,196, 221 Dawbarn, 332, 344 ' Agnostic Journal,’ 613 Ego, The Nature and Possibilities of the, 393 unior Spiritualists’ Club Conversaziones, 168, 592 American Contemporaries, Our, 130 Egypt: Recent Discoveries, 480, 489 American Spiritualists’ Convention, 534 Electronic, 2 Eminent Experimenters’ Opinion on Mediumship, AndnS, Fate of. A Clairvoyant Vision, 462 J^aradja, Princess, Experiences of, 379, 513 Animals and Immortality, 321, 359 405 Animals, Clairvoyant Powers of, 46, 347 Episodes, Recent. By ‘ An Old Correspondent,’ 353, 367, 382, 493, 498, 530 Animism and Sir William Crookes, 62, 95, 223 Everitt, Mr. and Mi’s., Tour in the North, 479, 554 Animism or Spiritualism ? 346, 413 eading Articles— Evil, The Mission of, 338, 374, 388, 421 Advent-tide, 574 Animistic Theory, 82, 123,124, 322 Experiences of Joseph Barker, 394 LAnother Good Confession, Rev. S. E. Cooney, Answers to Questions, by the Controls of Madame M.A., 538 Montague, 135 Experiences of Rev. Arthur Chambers, 547 A Solemn Hour, 620 Answers to Questions, by the Controls of Mrs. E. W. Experiences of Princess Karadja, 379 Bible Spiritualism. -
Bangor University DOCTOR of PHILOSOPHY a Revised Epistemology for an Understanding of Spirit Release Therapy Developed in Accord
Bangor University DOCTOR OF PHILOSOPHY A revised epistemology for an understanding of spirit release therapy developed in accordance with the conceptual framework of F. W. H. Myers Palmer, Terence Award date: 2012 Awarding institution: Bangor University Link to publication General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Download date: 30. Sep. 2021 A REVISED EPISTEMOLOGY FOR AN UNDERSTANDING OF SPIRIT RELEASE THERAPY DEVELOPED IN ACCORDANCE WITH THE CONCEPTUAL FRAMEWORK OF F.W.H. MYERS By Terence James Palmer A thesis submitted for the degree of Doctor of Philosophy School of Theology and Religious Studies College of Arts and Humanities University of Wales, Bangor. 2012 i Abstract In this thesis I argue the case for a revised epistemology that will enable medical practice to understand more fully the relevance and validity of Spirit Release Therapy (SRT), as a clinical approach to releasing alleged discarnate spirits from the living, in its application for the treatment of a wide range of psychological and physiological disorders. -
Mark Crooks, on the Psychology of Demon Possession: the Occult
On the Psychology of Demon Possession: The Occult Personality Mark Crooks** Institute of Mind and Behavior Abstract: The notions of possession within psychiatry, psychology, anthropology, parapsychology, and demonology are evaluated as to their relative de/merits. The sheer quantity of evidence as to the phenomenology (descriptive facts) of possession means it transcends any dismissal as anecdotal in kind (e.g., the academically archetypal Biblical possession case involving the swine stampede — a so-called “poltergeist,” here redefined as pan-demon-ium — following the expulsion of the Legion demons). Copious empirical data concerning possession are the same for all contending interpretations, so the prime question is which interpretation has the simplest, most comprehensive explanatory hypothesis. There is a great logical and empirical rigor that may be attached to the traditional conception of demonology. A stereotyped antithesis between science and superstition is suggestive but an alternative, actual dichotomy obtains between good and better hypotheses, which map the same evidential field of facts shared by Biblical demonology and its competing interpretations of possession. “Satan stealthily creeps on us, and by degrees allures us by clandestine arts, so that when we go astray we know not that we are going astray. Thus gradually we slide, until at length we rush headlong into ruin.”—John Calvin (1549). By Way of Introduction Utilizing the traditional criteria of empirical proof and explanation, demonology can be ** This manuscript was first published in The Journal of Mind and Behavior, Volume 39, Number 4, 2018. I dedicate this paper to my two intellectually empathic souls, Stephen Harrison and John Smythies, who both charitably supported me in my first philosophical and publishing endeavors.