Previous William Thomas Sherman Info Page postings, quotes, observations, etc.
The most fundamental of serious threats criminal spiritual people pose is that they will pretend to be authority, and when you consider their expertise at mind control, illusion creation/magic (ala such as of David Copperfield and Blackstone Jr. sort -- but done by spirit people), unknown (to us) spirit world technologies, (what we might call) the spirit people scare factor, and how impressionable and given to unreason many are and would be to all of these powers, it is no wonder how phenomenal the hold criminal spirit persons have over regular (flesh and blood) people is and can be.
It is necessary to understand also that so much of bad behavior including hostility and viciousness has its origins directly or indirectly in the machinations of criminal spirit people, that in a sense is their business. Such devises are fully calculated and intended to bring about the shocking, aggravating, angering, and or tragic results; while in the process cause confusion and have blame transposed and shifted with egregious injustice on different persons and levels among those who might involved. It is one of the most lamentable and completely absurd failures of would-be modern psychology to be unaware of or ignore this fact; finding causes and explanations for behaviors that are deliberately incited and orchestrated by veteran criminal spirit person; whose purpose in short and as much as anything else is to corrupt people, and by this means weaken them; thus making it easier for such to at last enslave and take over the lives of individuals, families, associations, communities.
Spiritual, intellectual, rational, thoughts are shared, traded, transmitted, communicated through writing, and in a detailed way not possible with other mediums. It comes then as no surprise to learn that they, and their followers, disparage and or generally don't like people reading and writing in any serious and or properly thoughtful way; preferring instead the hooting, howling and sophistry of oral rhetoric.
People in secular history are, except in our romantic imaginations, generally strangers or at best tentative friends, while the Bible -- or other bona fide religious tradition -- makes it seem as we ourselves are part of what went on in history beyond mere race and recent culture. And for Christians, through Christ we are part of this both godly and natural family. Godly because it is moral and insists on due justice (and mercy.) Natural because it survives physically in sacred or most beloved scripture, but that, even so, is only a shadowbox or private theater of the divine. And granted, let's say it is not a scientific vision but only a wishful one. But what more could be wished but that with life we could be (at least for efficiency and pragmatic purposes if nothing else) brothers and sisters, fathers, mothers, sons and daughter? Secular brotherhood by comparison reaches it nadir in arts and in warfare but ultimately these will not hold when we are not actual brothers and sisters. And even if we lose a lot of the Bible's details, it is still and as more important to imbibe and retain its spirit of devotion and continuity. The words of the Bible itself are just words or better than words for only so long -- until those words are brought together in the deeds of Christ -- which deed transcends all scripture and scientific history (or if it does not then no history can be trusted for much.) But a Christ who is and of the truth, and no other, and which apodeictically implies honesty, forthrightness, and sincerity.
Of course, this higher understanding in turn has a major bearing on to how you treat someone royally, and that is what you are supposed to do if you love (as opposed to use) someone. And on such a basis all manner of nobles and aristocracies (including such as are possible to conceive of for and in the plant, animal, geological, and celestial realms) can be created -- yet only such as are consistent with the love, sincerity and trustworthiness of a Christlike person; that is to say a person of deeds that are, above all humane, truthful and courageous. And similarly, with other religions, when they have a viable vision that is aesthetic, upright, graceful, and heart supported (and which heart is persevering in these things) then I can adopt and be beholden to and respectful of that vision as well.
Moreover, if sorcerers call forth ghosts, and even make what seem the souls of the dead to appear; if they put boys to death, in order to get a response from the oracle; if, with their juggling illusions, they make a pretence of doing various miracles; if they put dreams into people's minds by the power of the angels and demons whose aid they have invited, by whose influence, too, goats and tables are made to divine,— how much more likely is this power of evil to be zealous in doing with all its might, of its own inclination, and for its own objects, what it does to serve the ends of others! Or if both angels and demons do just what your gods do, where in that case is the pre-eminence of deity, which we must surely think to be above all in might? Will it not then be more reasonable to hold that these spirits make themselves gods, giving as they do the very proofs which raise your gods to godhead, than that the gods are the equals of angels and demons?...
...If, on the one hand, they are really gods, why do they pretend to be demons? Is it from fear of us?
In that case your divinity is put in subjection to Christians; and you surely can never ascribe deity
to that which is under authority of man, nay (if it adds anything to the disgrace) of its very enemies.
If, on the other hand, they are demons or angels, why, inconsistently with this, do they presume to set
themselves forth as acting the part of gods? For as beings who put themselves out as gods would never
willingly call themselves demons, if they were gods indeed, that they might not thereby in fact
abdicate their dignity; so those whom you know to be no more than demons, would not dare to act as
gods, if those whose names they take and use were really divine. For they would not dare to treat with
disrespect the higher majesty of beings, whose displeasure they would feel was to be dreaded. So this
divinity of yours is no divinity; for if it were, it would not be pretended to by demons, and it would
not be denied by gods...
~ Tertullian (c.160–220 AD), Apology
These people not only interfere and sabotage our relationships, business transactions, and correspondence, but it is SO ridiculous that they eat literally into our physical beings as well, and this in a multifarious variety of ways; some spiritual, some biological, some cultural, some technological. The thought that occurs often to me, time and again, then is am I the only one who sees all this as (as much as anything else) an inexcusable and unconscionable waste of time? All this for the beloved ghoul; so that he can be the center of attention: he gets attention, he wants attention, ad nauseum, etc. etc.. The master of megalomania. I told him I do not relate to this, but it is simply impossible to get these people to understand that minding one's own business makes sense; in this way they are incorrigible.
And we affirm indeed the existence of certain spiritual essences; nor is their name unfamiliar. The philosophers acknowledge there are demons; Socrates himself waiting on a demon's will. Why not? Since it is said an evil spirit attached itself specially to him even from his childhood— turning his mind no doubt from what was good. The poets are all acquainted with demons too; even the ignorant common people make frequent use of them in cursing. In fact, they call upon Satan, the demon-chief, in their execrations, as though from some instinctive soul-knowledge of him. Plato also admits the existence of angels. The dealers in magic, no less, come forward as witnesses to the existence of both kinds of spirits. We are instructed, moreover, by our sacred books how from certain angels, who fell of their own free-will, there sprang a more wicked demon-brood, condemned of God along with the authors of their race, and that chief we have referred to. It will for the present be enough, however, that some account is given of their work. Their great business is the ruin of mankind. So, from the very first, spiritual wickedness sought our destruction. They inflict, accordingly, upon our bodies diseases and other grievous calamities, while by violent assaults they hurry the soul into sudden and extraordinary excesses. Their marvellous subtleness and tenuity give them access to both parts of our nature. As spiritual, they can do no harm; for, invisible and intangible, we are not cognizant of their action save by its effects, as when some inexplicable, unseen poison in the breeze blights the apples and the grain while in the flower, or kills them in the bud, or destroys them when they have reached maturity; as though by the tainted atmosphere in some unknown way spreading abroad its pestilential exhalations. So, too, by an influence equally obscure, demons and angels breathe into the soul, and rouse up its corruptions with furious passions and vile excesses; or with cruel lusts accompanied by various errors, of which the worst is that by which these deities are commended to the favour of deceived and deluded human beings, that they may get their proper food of flesh-fumes and blood when that is offered up to idol-images. What is daintier food to the spirit of evil, than turning men's minds away from the true God by the illusions of a false divination? And here I explain how these illusions are managed. Every spirit is possessed of wings. This is a common property of both angels and demons. So they are everywhere in a single moment; the whole world is as one place to them; all that is done over the whole extent of it, it is as easy for them to know as to report. Their swiftness of motion is taken for divinity, because their nature is unknown. Thus they would have themselves thought sometimes the authors of the things which they announce; and sometimes, no doubt, the bad things are their doing, never the good. The purposes of God, too, they took up of old from the lips of the prophets, even as they spoke them; and they gather them still from their works, when they hear them read aloud. Thus getting, too, from this source some intimations of the future, they set themselves up as rivals of the true God, while they steal His divinations. But the skill with which their responses are shaped to meet events, your Croesi and Pyrrhi know too well. On the other hand, it was in that way we have explained, the Pythian was able to declare that they were cooking a tortoise with the flesh of a lamb; in a moment he had been to Lydia. From dwelling in the air, and their nearness to the stars, and their commerce with the clouds, they have means of knowing the preparatory processes going on in these upper regions, and thus can give promise of the rains which they already feel. Very kind too, no doubt, they are in regard to the healing of diseases. For, first of all, they make you ill; then, to get a miracle out of it, they command the application of remedies either altogether new, or contrary to those in use, and straightway withdrawing hurtful influence, they are supposed to have wrought a cure. What need, then, to speak of their other artifices, or yet further of the deceptive power which they have as spirits: of these Castor apparitions, of water carried by a sieve, and a ship drawn along by a girdle, and a beard reddened by a touch, all done with the one object of showing that men should believe in the deity of stones, and not seek after the only true God?
~ Tertullian (c.160–220 AD), Apology
Not long ago, I discovered Medieval Ghost Stories (2006) by Andrew Joynes; which is a both useful and entertaining book; whether from a historical or literary standpoint. Some may find it of interest to learn that many of the plots and characters of the Hammer horror films have their origins in Celtic, Scandinavian and related medieval lore.
Now are some of these stories possibly based on true occurrences? It is hard to say, it may be so, but the given tale as related distorts the original facts -- or perhaps doesn't. Yet if they are all simply imagined -- what imaginations they had! (5 stars.)