"Volume Two echoes the series' progressively perilous shift toward the supernatural, a track like 'Danger Danger' pivoting from the evocation of bike-riding best buds toward the debut of a demoniacal monster in a parallel universe," said Neph Basedow in The Austin Chronicle.
|
|
New Chapters in the Warfare of Science: Demoniacal Possession and Insanity. Reprinted from the "Popular Science Monthly," February and March, 1889. New Chapters in the Warfare of Science: Diabolism and Hysteria. "Popular Science Monthly," May and June, 1889.
|
|
131 as opening a way to go beyond rational social consciousness.W Paulett, G S Bataille (2015) p. 67 and p. 101 Julia Kristeva in turn considered horror as evoking experience of the primitive, the infantile, and the demoniacal aspects of unmediated femininity.
|
|
A facsimile of the Trophæum Mariano-Cellense manuscript, along with an English translation, colour illustrations and critique of Freud, was published in 1956 by Ida Macalpine and Richard A. Hunter: Schizophrenia, 1677: A Psychiatric Study of an Illustrated Autobiographical Record of Demoniacal Possession.
|
|
It is also notable for describing "bondage" as doing sacrifice rituals and selfishness of any form, and for defining "demoniacal" as the life of performing fasts or muttering prayers while harboring "cruel desire, hatred and hypocrisy". The text presents answers resonant with the Advaita Vedanta school of Hinduism.
|
|
During World War I, Lhermitte studied spinal injuries and became interested in neuropsychiatry. This led to publications on visual hallucinations of the self. A deeply religious man, he explored the common territory between theology and medicine, and this led him to interesting studies on demoniacal possession and stigmatisation.
|
|
New York: Charles Scribner's Sons, 1900. German pianist and composer Theodor Kullak (1818–1882) calls it a "bravura study for velocity and lightness in both hands. Accentuation fiery!"Huneker (1900) Leichtentritt calls the piece a "magnificent tone- painting’’ [prachtvolles Tongemälde] and "elemental sound experience" [elementares Klangerlebnis]: Chopin scholar Robert Collet believes that the study "has more than a hint of something elemental, demoniacal and even sinister.
|
|
Dugdale seems to have been hysterical, and with the aid of his relations to have traded on the credulity of his visitors. A number of pamphlets were written, some denouncing him as a cheat, and others supporting the theory of his demoniacal possession. After the lapse of considerably more than a year the fits left him, and up to 1697, when he was last heard of, he had only had one unimportant return of them.
|
|
Tarkovsky felt the same, saying that "with Solonitsyn I simply got lucky". For the role of Andrei Rublev he required "a face with great expressive power in which one could see a demoniacal single-mindedness". To Tarkovsky, Solonitsyn provided the right physical appearance and the talent of showing complex psychological processes. Solonitsyn would continue to work with the director, appearing in Solaris, The Mirror, and Stalker, and in the title role of Tarkovsky's 1976 stage production of Hamlet in Moscow's Lenkom Theatre.
|
|
The family was regularly cold and hungry, and Madeleine describes that "at regular intervals father came home, drunk and demoniacal, to sober up, repent, and become again that courteous gentleman, the kindly parent, the loving husband of his brief sober periods." In spring, the family's situation worsened further as they were forced to move to the worst neighborhood in town. The neighboring women, while ostensibly employed in other businesses, worked additionally as prostitutes. These women became Madeleine's only companions throughout her teenage years as she and her older brother never returned to school.
|
|
Since holy relics were regarded as cures, the church grew richer at times of epidemics. In the 16th century the blame for disease was often placed on heretics and witches who were widely tortured. But only in the 19th century was scientific hygiene widely introduced. ;Chapter 15 From "Demoniacal Possession" to Insanity In Greek and Roman times, the idea of insanity as brain disease was gradually developed, but this was forgotten by a church who believed in diabolic possession, despite the efforts of some religious orders to keep scientific doctrines alive.
|
|
After the war Bentine decided to become a comedian and worked in the Windmill Theatre where he met Harry Secombe. He specialised in off-the-wall humour, often involving cartoons and other types of animation. His acts included giving lectures in an invented language called Slobodian, "Imaginative Young Man with a Walking Stick" and "The Chairback", with a broken chairback having a number of uses from comb to machine gun and taking on a demoniacal life of its own. Peter Sellers told him this was the inspiration for the prosthetic arm routine in Dr Strangelove.
|
|
Through the Middle Ages, another cause of dramatic symptoms could be found: demonic possession. It was thought that demoniacal forces were attracted to those who were prone to melancholy, particularly to single women and the elderly. When a patient could not be diagnosed or cured of a disease, it was thought that the symptoms of what would now be diagnosed as mental illness, were actually those of someone possessed by the devil. After the 17th century, the correlation of demonic possession and hysteria were gradually discarded and instead was described as behavioral deviance, a medical issue.
|
|
Taylor's thesis was that Hitler was not the demoniacal figure of popular imagination but in foreign affairs a normal German leader. Citing Fritz Fischer, he argued that the foreign policy of the Third Reich was the same as those of the Weimar Republic and the Second Reich. Moreover, in a partial break with his view of German history advocated in The Course of German History, he argued that Hitler was not just a normal German leader but also a normal Western leader. As a normal Western leader, Hitler was no better or worse than Stresemann, Chamberlain or Daladier.
|
|
According to American journalist Ron Rosenbaum, Trevor-Roper received a letter from Lisbon written in Hebrew stating that the Stern Gang would assassinate him for The Last Days of Hitler, which they considered portrayed Hitler as a "demoniacal" figure but let ordinary Germans who followed Hitler off the hook, and for this he deserved to die.Rosenbaum, Ron Hitler: The Search for the Origins of His Evil, (1999) page 63 Rosenbaum reports that Trevor-Roper told him this was the most extreme response he had ever received for one of his books.Rosenbaum, Ron Hitler: The Search for the Origins of His Evil, (1999) pp. 63 & 66.
|
|
His research work is about the history of canonization and of sainthood in the Early Modern Times and about the history of Female Mystics in the 17th century. He is also interested in the history of demoniacal possession in the same period. He published an history of the Peace Prayer attributed to saint Francis of Assisi ("Lord, make me an instrument of your peace"), in which he demonstrated that this text, well known as the Prayer of Saint Francis and become in half a century one of the most famous worldwide prayers, appeared, anonymously, in 1912, in France, and has been wrongly attributed to saint Francis around 1925.
|
|
The Mudha, literally the ignorant, is one who egoistically conceives that the body or caste or Ashrama or actor or enjoyer or such is what matters. Tapas, states the text is the act of burning in the knowledge that the unchanging truth is Brahman and the universe is Maya. Demoniacal is that, asserts the Upanishad, where one practices austerity and Japa (muttering mantras) while simultaneously living a life that harbors "cruel desire, hatred, pain and hypocrisy" of any kind. Sannyasi, defines the text, is that person who has given up "I and mine", who is convinced that "I am Brahman" and everyone, everything is Brahman, there are no multitudes, there is just oneness.
|
|
Sounds like Manowar meets Cathedral, > interspersed with moments of melodic reflection. ; Filthy Little Secret > A very Lovecraftian tale about the guardian of an extraordinarily gifted > beauty: a beauty who slips beyond the veil of the underworld at night to dam > the rift between our world and the abyss. This she achieves by fucking > everything that comes close to breaching the gap, therefore satiating > demoniacal urges that want, quite literally, to rend our world apart. The > twist comes when her guardian fails to resist his own desire for the beauty > who, at all costs, must remain pure and untouched in our world in order that > her erotically-charged spirit remain firmly hilted in the other.
|
|
Ritter appeared to disavow part of his original work of 1940 by the addition of a footnote to the third edition of Machstaat und Utopie published in 1943. There Ritter praised More for his understanding of "the demoniacal forces of power" against which More had appealed to the strength of Christian morality; hence, More rightly did not reduce all politics to a "friend-foe" mentality.Schwabe, Klaus "Gerhard Ritter" pages 83-103 from Paths of Continuity Washington, D.C. : German Historical Institute, 1994 page 101. The historian Klaus Schwabe observes that Ritter's disapproval of the term "friend-foe" was a not-so-veiled criticism of Carl Schmitt, who had popularized the term a decade before (Schmitt had supported the Nazi regime).
|
|
In 1961, A. J. P. Taylor produced a book entitled The Origins of the Second World War,Taylor, A.J.P Origins of the Second World War Simon & Schuster 1961 which paints a completely different picture of how Nazi foreign policy was shaped and executed. Taylor's thesis was that Hitler was not the demoniacal figure of popular imagination but in foreign affairs a normal German leader, and compared the foreign policy of the Weimar Republic to that of Hitler, i.e., wanting the destruction of the Treaty of Versailles and wanting her former territories back but by peaceful means, not aggressive. His argument was that Hitler wished to make Germany the strongest power in Europe but he did not want or plan war.
|
|
Duncan published in 1612 Institutiones Logicæ, to which Burgersdijck, in the preface to his own Institutiones Logicæ (second edition 1634), acknowledged himself much indebted, and which indeed seems to have served as a model to the latter work; also (anon.) in 1634, Discours de la Possession des Religieuses Ursulines de Loudun, an investigation of the supposed cases of demoniacal possession among the Ursuline nuns of Loudun. The phenomena had been attributed to the sorcery of Urbain Grandier, curé and canon of Loudun, who had been burned at the stake in consequence. Duncan explained them, at much risk to himself, as the result of melancholy. He is said to have been shielded from the vengeance of the clergy only by the influence of the wife of the Maréchal Urbain de Maillé-Brézé, then governor of Saumur.
|
|
He became active in the Zionist movement and in 1941 became president of the Cleveland Zionist District. In the 1940s, he served as the information director of the Jewish Agency and following the establishment of the State of Israel in 1948, he served on the Israeli delegation to the United Nations. Regarding this period, he wrote in his book Israel's Defense Line: > Our Jewish community faced a challenge in 1942. Numbed and helpless > bystanders as Adolf Hitler waged his demoniacal war against the Jewish > people, embittered by our failure to rouse the democracies to deter Hitler, > to rescue and open doors to those who might be saved, American Jews assumed > their responsibility during World War II. Despite the opposition of the > Department of State, they made a commitment to establish an independent > Jewish state where Jews could live in freedom and security.
|
|
London also used the expression "the people of the abyss" in his later dystopian novel The Iron Heel (1907). The novel is set in the United States; the "people of the abyss" are described as "men, women and children, in rags and tatters, dim ferocious intelligences with all the godlike blotted from their features and all the fiendlike stamped in, apes and tigers, anemic consumptives and great hairy beasts of burden, wan faces from which vampire society had sucked the juice of life, bloated forms swollen with physical grossness and corruption, withered hags and death's-heads bearded like patriarchs, festering youth and festering age, faces of fiends, crooked, twisted, misshapen monsters blasted with the ravages of disease and all the horrors of chronic innutrition--the refuse and the scum of life, a raging screaming, screeching demoniacal horde" (quoted in Theodore Dalrymple, "The Dystopian Imagination," in Our Culture, What's Left of It (Chicago: Ivan R. Dee, 2005)}, p. 106.
|
|
The Churel, also spelled as Churreyl, Chudail, Chudel, Chuṛail, Cuḍail or Cuḍel (, ) is a mythical or legendary creature resembling a woman, which may be a demoniacal revenant said to occur in South Asia and Southeast Asia, particularly popular in India, Bangladesh and Pakistan. The churel is typically described as "the ghost of an unpurified living thing", but because she is often said to latch on to trees, she is also called a tree-spirit. According to some legends, a woman who dies during childbirth or pregnancy or from suffering at the hands of her in-laws will come back as a revenant churel for revenge, particularly targeting the males in her family. The churel is mostly described as extremely ugly and hideous but is able to shape-shift and disguise herself as a beautiful woman to lure men into the woods or mountains where she either kills them or sucks up their life-force or virility, turning them into old men.
|
|