When A Person’s Paranoia Turns To A Delusion of Satan
After making a brief review of my recent readings which I have completed in the last past several years it became obvious to me that my experience with difference and change was driving my book selections. During the middle to end of the summer of 2015, I started experiencing electromagnetic frequency stimulation during my early morning routine and workouts. As it became increasingly more difficult for me to continue my routine I slowly began to put on weight. I would like to ask the question, “Why would someone fear this image above?”
In my readings of the Bible and the image of Satan which I went on to further study in the book entitled “Origins of Satan; How Christians Demonized Jews, Pagans, and Heretics,” I came to recognize the things we call Satan are nothing more than those people, places, and things that represent our difference. Not only did the Christians demonize the Jews but the Jews demonized the Christians. Here is a quote from Elaine Pagels book:
“What fascinates us about Satan is the way he expresses qualities that go beyond what we ordinarily recognize as human. Satan evokes more than the greed, envy, lust, and anger we identify with our own worst impulses, and more than what we call brutality, which imputes to human beings a resemblance to animals (“brutes”). Thousands of years of tradition have characterized Satan instead as a spirit. Originally he was one of God’s angels, but a fallen one. Now he stands in open rebellion against God, and in his frustrated rage he mirrors aspects of our own confrontations with otherness. Many people have claimed to see him embodied at certain times in individuals and groups that seem possessed by an intense spiritual passion, one that engages even our better qualities, like strength, intelligence, and devotion, but turns them toward destruction and takes pleasure in inflicting harm. Evil, then, at its worst, seem to involve the supernatural — what we recognize with a shudder, as the diabolic inverse of Martin Buber’s characterization of God as ‘wholly other.’”
The scary thing about human nature is the fact that our history illustrates periods of intense hostility that engender and demonstrate those qualities that we characterize with these symbols we attribute to Satan. Examples of profound paranoid delusion which have been carried out in the name of politics and religion demonstrate nothing more than individual differences. If you think about it simplistically; man versus woman, homosexual versus heterosexual, Jew versus Pagan, the Salem Witches versus the Priestly Order. Today witch trials are still being conducted. In Tanzania, there has recently been an outbreak of hysteria regarding women who are being attacked by vigilante groups with the claim they are witches. From January 2017 to June 2017, 479 lives were lost because a Tanzanian culture believed these females were “witches.” Tanzanian vigilante groups targeting women as witches are currently being investigated by local police. “Such incidents,” it was reported, “must be strongly condemned. We still need to educate people who harbor outdated beliefs to think that women are always behind witchcraft,” Bisimba told the Thomson Reuters Foundation. To read further click on the link below.
Other books point to my personal experiences with someone or something suffering, what I believe to be, a paranoid delusion. For example, a book I went in search of most recently “Idols of Perversity; Fantasies of Feminine Evil in Fin-de-Siècle Culture” by Bram Dijkstra discusses “at the turn of the century, an unprecedented attack on women erupted in virtually every aspect of culture: literary, artistic, scientific, and philosophic. Throughout Europe and America, artists and intellectuals banded together to portray women as static and unindividuated beings who functioned solely in a sexual and reproductive capacity, thus formulating many of the anti-feminine platitudes that today still constrain women’s potential.” This book goes on to state,
“When women became increasingly resistant to men’s efforts to teach them, in the name of progress and evolution, how to behave within their appointed station in civilization, men’s cultural campaign to educate their mates, frustrated by women’s “inherently perverse” unwillingness to conform, escalated into what can truthfully be called a war on woman — for to say “women” would contradict a major premise of the period’s anti-feminine thought. If this was a war largely fought on the battlefield of words and images, where the dead and wounded fell without notice into the mass grave of lost human creativity, it was no less destructive than many real wars. Indeed, I intend to show that the intellectual assumptions which underlay the turn of the century’s cultural war on woman also permitted the implementation of the genocidal race theories of Nazi Germany……. Some of the most vicious expressions of male distrust of, and enmity towards, women can be found in the writings of the medieval church fathers which late-nineteenth-century writers liked to quote. These tireless purveyors of culture were also forever delving into the large fund of anti-feminine lore to be found in classical mythology and the Bible.”
Further, my studies in psychoanalysis have gone on to prove that through the use of myth, symbol, idol, image, and imaginary many psychoanalysts have gone on to postulate theories involving man’s paranoid delusion of women. Carol Kohn’s “lucidly demonstrates in her writing Sex and Death in the Rational World of Defence Intellectuals, an aspect of the lethal results of the social embodiment, or the acting-out, of unanalyzed phantasies belonging to the male imaginary. Writing the article after she attended a workshop on nuclear weapons, nuclear strategic doctrine, and arms control conducted by distinguished “defense intellectuals,” Kohn shows how the “rational” language of nuclear strategic analysis is blind to its source in unconscious phantasies arising from a male wish for parthenogenesis.”
“There is one set of domestic images that demands separate attention — images that suggest men’s desire to appropriate from women the power of giving life and conflate creation and destruction. The bomb project is rife with images of male birth….This idea of male birth and its accompanying belittling of maternity — the denial of women’s role in the process of creation and the reduction of “motherhood” to the provision of nurturance — seems thoroughly incorporated into the nuclear mentality….In light of the imagery of male birth, the extraordinary names given to the bombs that reduced Hiroshima and Nagasaki to ash and rubble — “Little Boy” and “Fat Man” — at last became intelligible. These ultimate destroyers were the progeny of the atomic scientists — and emphatically not just any progeny but male progeny. In early tests, before they were certain that the bombs would work, the scientists expressed their concern by saying they hoped the baby was a boy, not a girl — that is, not a dud….The entire history of the bomb project, in fact, seems permeated with imagery that confounds man’s overwhelming technological power to destroy nature with the power to create — imagery that inverts men’s destruction and asserts in its place the power to create new life and a new world. It converts men’s destruction into their rebirth.”
Furthermore, reading Bruno Bettelheim’s “Symbolic Wounds” further proved my desire to understand this perverse scenario, the desire of men to appropriate for themselves the female genitalia and that desire to possess it created a rite of passage, the ritualization of penile sub-incision in aboriginal ceremonies. This goes to prove that “rudimentary forms of religious beliefs and rituals were probably the first inventions of the human mind once it ceased to be occupied solely with physical survival.” To further quote regarding the ritual:
“Penile subincision is the surgical procedure of cutting into the underside of a circumcised penis in order to expose the urethra partially. In the aboriginal tribes known as the Kunapipi or Gunabibi, we have seen this procedure as primarily a fertility rite and occurs in areas where both circumcision and subincision are practiced. The original meaning of the name is not clear but the name translates to the “Mother” or “Old Woman.” The aboriginal tribe’s use of the term “Old Woman” is used to denote status rather than chronological age. It has also been said that Kunapipi has other meanings including, “whistle-cock,” meaning subincision wound, and “the uterus of the mother.” Even people who practice only circumcision and not subincision use the same name for both Kunapipi rite and subincision. Certain aspects of this ritual described below indicate that the incised penis symbolizes a mythical snake and that its incisure again represents the uterus. It has been concluded that both the female and the male organs, essential in the process of fructification. (Fructification as meaning possessing both the male and female organs like an angiosperm.) These rites seem to present one of the most characteristic examples of a ritualization of men’s desire to play a greater role in procreation.
Discusssing the origin of the Kunapipi, the aboriginals’ convection that all sacred objects and ceremonies originally belonged to women. One of the many myths tells how originally the men “had nothing: no sacred objects, no sacred ceremonies, the women had everything.” So, one day the men stole the women’s “sacred objects” (reproductive organs making the women vaginaless) and took them back to their own camp. The mythical sisters, on finding that their sacred objects had disappeared, decided that perhaps it was just as well that the men had taken them, since the men could now carry out most of the ritual fro them while they busied themselves chiefly with raising families and collecting food. In this way, their true function as fertility mothers became established, though women continued to play an important part in sacred rites, including the Kunapipi.
The men know that the objects of the sacred rituals (ie: fertility and everything connected with it) belonged to women not only in the mythical dream times but, according to the distribution of tasks in procreation, belongs to them even nowadays. An aboriginal tribe members discusses the ritual stating, “But really we have been stealing what belongs to them (the women), for it is mostly all woman’s business; and since it concerns them it belongs to them. Men have nothing to do really, except to copulate and donate sperm cells. It belongs to the women All that belonging to those Wawilak, the baby, the blood, and yelling, their dancing, all that concerns the women; but every time we have to trick them. Women can’t see what men are doing, although it really is their own business, but we can see their side…..in the beginning we had nothing, because men had been doing nothing; we took these things from the women.” This latter is … reiterated in the Djanggawul Myth cycle, which stresses peculiarly female attainments: the power of reproduction, and the phenomenon of menstruation.” When the men quip themselves with tremendous bark penes their act might be interpreted as a consequence of, or an effort to cover up or deny, their feelings of inferiority.”
All this paranoia stemming from feelings of inferiority and difference have constantly contributed cross-culturally to man’s hatred and proliferated in crimes of racism, genocide, and rape. It is also a contributing factor to the implantation and use of electro-magnetic frequency in American culture. This is my argument and my testimony to acts of hatred that have been used to target and decommission me and probably many other people for the purpose of some paranoid delusion. It’s cruel and unusual punishment and it needs to be stopped.
To further my argument, I believe that these devices, because they run on electro-magnetic frequency, must run in proximity to the individual and the receiver it is targeting. Therefore it is my belief that someone has infiltrated my neighborhood, street, vicinity, and harbors hatred against females and my family.
Sources:
Bettelheim, Bruno. (1962). Symbolic Wounds: Puberty Rites and the Envious Male. New York. Collier. Bruno Bettelheim was an Austrian-born psychologist, scholar, public intellectual, and author who spent most of his academic and clinical career in the United States. He was an early writer on autism. Bettelheim’s work focused on the education of emotionally disturbed children.
Cohn, C. (1987). Sex and Death in the Rational World of Defence Intellectuals. In Signs, Vol. 12, №4, Within and Without: Women, Gender, and Theory. (Summer 1987), pp. 687–718. Carol Cohn is the founding director of the Consortium on Gender, Security and Human Rights and a Lecturer of Women’s Studies at the University of Massachusetts Boston. Cohn is recognized for addressing issues of gender in global politics, particularly conflict and security issues.
Dijkstra, Bram. (1986). Idols of Perversity; Fantasies of Feminine Evil in Fin-de-Siècle Culture. New York. Oxford University Press. Bram Dijkstra is a retired professor of English literature and the author of seven books on literary and artistic subjects. He also curates are exhibitions and writes catalog essays for San Diego art museums. He joined the faculty of the University of California, San Diego in 1966 and taught there until he retired and became an emeritus professor in 2000.
Jacobs, Amber. (2007). On Matricide: Myth, Psychoanalysis, and the Law of the Mother. New York. Columbia University Press. (pp. 20–22). Dr. Jacobs references Cohn’s work which can also be found in the journal Signs (citation listed above). Her research background is in literature, feminism, psychoanalysis, Ancient Greek myth, and tragedy. Her current work involves re-readings and expansions of psychoanalytic theories to accommodate new forms of subjectivities in the context of social, cultural, and technological change.
Pagels, Elaine. (1995) Origins of Satan: How Christians Demonized Jews, Pagans, and Heretics. New York. Random House. Elaine Pagels is an American religious historian. She is the Harrington Spear Paine Professor of Religion at Princeton University. She is one of the authors whose works I most enjoyed formerly reading because of my love of the study of theology and religious history.
Tanzania ‘witch killings claimed 479 lives from January — June 2017. Africanews.com. Last updated: 01/08/2017. Retrieved on May 2, 2021. https://www.africanews.com/2017/08/01/tanzania-witch-killings-claimed-479-lives-from-january-june-2017-report//
