Note on this edition: this is an electronic version of the 1999 book ...

68Demonic Texts and Textual Demonshave an intimate relationship. The main difference here with the ancient beliefsis that in the modern attitude the conflicting influences of the unknownare perceived as “intruders from the unconscious,” rather than as supernatural,exterior agents. 57 It is possible to see the demonic as a particular interpretationand modification of the daimonic, developed in a dualistic systemof thought; for example, the demonic is situated as “low,” as opposed to“high,” and “evil” as opposed to “good.” It is necessary at first, however, toapproach the daimonic, in order to get a background for the ambiguities surroundingdemons and the demonic.The traditional Western imagery of the demonic is condensed in presentationsof Hell, that “seething cauldron.” Overt sexuality, bestiality anduninhibited sadistic fantasies are just some of the elements figuring in thisrich and controversial heritage. In May’s terms, the emphatically negativeinterpretation dominating our sense of “the demonic” tells us about our difficultiesin dealing with the ambivalent daimonic. “The daimonic,” accordingto May, “is any natural function which has the power to take over the wholeperson. Sex and eros, anger and rage, and the craving for power are examples.”58 Such self-representations which do not acknowledge the central roleof body and emotions, or different needs and cravings (in our thought aswell as in life) are particularly threatened by these areas. “The daimonic canbe either creative or destructive and is normally both,” adds May. 59 In a confrontationwith such a phenomenon, the construction of the self as rationalisticand fully autonomous, is questioned both in the areas of its sovereignty,and in its logic; any clear-cut boundaries do not fit any more, and thelogic of “either/or” is replaced by mixed categories and “truths” that dependon acts of interpretation. The daimonic presents human thought, emotionand action as fundamentally interrelated.The existentialism in May’s and Diamond’s theories manifests itself inthe weight they put on choice. If daimonic forces are represented, and recognised,they come into awareness; in this way, it should be possible to stopbetween stimulus and response, and reach toward integrated decisions bypreferring a particular response among several possible ones. Freedom isthus not the opposite of determinism. “Freedom is the individual’s capacityto know that he is the determined one,” writes May; 60 it is possible to approachrelatively free choices only if one knows as much as possible aboutthe different factors influencing oneself at the moment of decision. As Iemphasised in the previous chapter, the daimonic traditionally signifies anexperience of limited autonomy; the tragic and epic works of classical Greekpoetry portray their characters as crediting their “irrational” actions to theof medieval “demono-manias,” and referred to these areas in his writings and lectures.(See Freud 1990, 379-81 [“Editor’s <strong>Note</strong>”]; also in SE 19, 69-71.)57 Diamond 1996, 60-65; see also Freud 1923/1978 (SE 19, 69-105).58May 1969/1989, 123. Italics in the original.59 Ibid.60May 1967, 175. Italics in the original.