Angels, Demons and all the Hosts

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ANGELOLOGY M. M. NINAN _____________________________________________________________________________ Freud “A system of wishful illusions together with a disavowal of reality, such as we find nowhere else...but in a state of blissful hallucinatory confusion. “ Freud in “Civilization and Its Discontents”, reduced the "oceanic experience" of mystics to "infantile helplessness" and a "regression to primary narcissism." The 1976 report Mysticism: “Spiritual Quest or Psychic Disturbance” by the Group defined religion as a regression, an escape, a projection upon the world of a primitive infantile state. Albert Ellis,PhD the creator of Rational Emotive Therapy, stated: “Spirit and soul is horseshit of the worst sort. Obviously there are no fairies, no Santa Clauses, no spirits. What there is, is human goals and purposes...But a lot of transcendentalists are utter screwballs.” “The elegant therapeutic solution to emotional problems is quite unreligious ...The less religious they [patients] are, the more emotionally healthy they will tend to be" “However diligent research in these areas has given totally different conclusions. Controlled studies have also found that "The notion that religion exerts a negative influence on mental health in patients was not generally supported by our findings" (Pfeifer and Waelty, 1995). In fact, a meta-analysis of religiosity and mental health found them to be positively related. Church-affiliated individuals showed greater happiness and satisfaction with marriage, work and life in general. Studies of the self-reported relationship between quality of relationships with divine others (e.g., Christ, God, Mary, etc.) and several measures of wellbeing also found a significant positive association. While there does seem to be a relationship between religiosity and psychopathology in the seriously mentally ill, for the vast majority of the population, spirituality and religion are associated with positive characteristics of mental health. Similarly, mystical experiences and spiritual practices are positively associated with mental health variables. ” 227
ANGELOLOGY M. M. NINAN _____________________________________________________________________________ http://www.spiritualcompetency.com/dsm4/lesson1_1.asp ‘Multiple Personality Disorder - Demons and Angels or Archetypal aspects of the inner self’ Dr Haraldur Erlendsson ……… Personalities or Possession? When alter personalities are asked about whom they believe they are, they say they are: children (86%), helping spirits (84%), demons (29%), another living person (28%), dead relatives (21%) and a person with opposite sex (63%). The two largest case series that have looked into this are by F W Putnam (1986) who described 100 cases and C A Ross (1989) who described 236 cases. Even though the majority of alters claim not to belong to the individual the prevailing opinion is that these are in fact parts of the individual. DSM-IV defines Possession Trance as a single or episodic alteration in the state of consciousness characterized by the replacement of customary sense of personal identity by a new identity. This is attributed to the influence of a spirit, power, deity, or other person. Later in the definition DID (MPD) is excluded. However this is difficult - the definition is based on a belief attributing the state to a spirit etc. and this is very common in MPD. If the different personalities claim to have a history very different from the main personality, should we take them at face value? After asking a series of questions like: Is anyone there? Who are you? Since when have you been there? Where were you before? What effect have you been having on the main person? Why have you not moved on? When the answer clearly states the belief that they are an entity coming from outside the person, should we take the answers at face value? Should we use the answers given to differentiate between Possession and Multiple Personality Disorder? Maybe the diagnosis of MPD should include the notion of Possession Trance. The problem here is that not many clinicians are comfortable with the notion of afterlife and entities from different worlds of existence. 228
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ANGELOLOGY M. M. NINAN ____________
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