Crazy In Love: The Story of a Gay Demon

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Aggadic tales from the Persian tradition describe the shedim, the mazziḳim ("harmers"), and the ruḥin ("spirits"). There were also lilin ("night spirits"), ṭelane ("shade", or "evening spirits"), ṭiharire ("midday spirits"), and ẓafrire ("morning spirits"), as well as the "demons that bring famine" and "such as cause storm and earthquake". [49] [30] According to some aggadic stories, demons were under the dominion of a king or chief, usually Asmodai. [50] Kabbalah [ edit ] For Ross Adams, who plays gay character, Scott Drinkwell, on the show – Justin’s story was hugely influential. Psychologist Wilhelm Wundt remarked that "among the activities attributed by myths all over the world to demons, the harmful predominate, so that in popular belief bad demons are clearly older than good ones." [145] Sigmund Freud developed this idea and claimed that the concept of demons was derived from the important relation of the living to the dead: "The fact that demons are always regarded as the spirits of those who have died recently shows better than anything the influence of mourning on the origin of the belief in demons." [146]

a b Jeffrey Burton Russell Lucifer: The Devil in the Middle Ages Cornell University Press, 1986 ISBN 9780801494291 p. 37 This series also features AU stories about the characters by Melathia the Lamia, who ships the lead characters right alongside the reader, allowing irresistible fan service as well as a fascinating perspective on the role of fan fiction. 2. Always Human by Ari (walkingnorth) Oh." I nodded trying to play off how embarrassing this whole situation was for both of us. I should have asked Storm or Rose about it before getting him a gift. In Kabbalah, demons are regarded a necessary part of the divine emanation in the material world and a byproduct of human sin ( Qliphoth). [51] After they are created, they assume an existence on their own. Demons would attach themselves to the sinner and start to multiply as an act of self-preservation. [35] (p185) Medieval Kabbalists characterize such demons as punishing angels of destruction. They are subject to the Divine will, and do not act independently. [35] (p182)

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Somehow, I intuited that these attractions made me different from other little boys. I sensed that it was very wrong of me. I wanted to but knew I’d best not tell a sole, certainly not my grandmother of German Lutheran heritage nor my father, a former, for-real Texas cowboy and a Marine veteran of the WW II Pacific campaign. My sneaking suspicion that these feelings were very wrong became reality when my grandmother found out nonetheless. Demonology - JewishEncyclopedia.com". www.jewishencyclopedia.com. Archived from the original on 2018-12-29 . Retrieved 2018-12-11. At various times in Christian history, attempts have been made to classify demons according to various proposed demonic hierarchies. Belief in demons remains an important part of many modern religions and occultist traditions. Demons are still feared largely due to their alleged power to possess living creatures. In the contemporary Western occultist tradition (perhaps epitomized by the work of Aleister Crowley), a demon (such as Choronzon, which is Crowley's interpretation of the so-called "Demon of the Abyss") is a useful metaphor for certain inner psychological processes (inner demons), though some may also regard it as an objectively real phenomenon. a b c Melville, Charles, and Gabrielle van den Berg, eds. Shahnama Studies II: The Reception of Firdausi's Shahnama. Vol. 5. Brill, 2012.

It was a secret. It was my secret, mine alone to know, mine to keep. There would be consequences were anyone else to find out. I feared that I would get such a hiding as no unrepentant, English-public-school-sixth-former ever had. This was bad. I was never going to get into Heaven. Travis Zadeh Commanding Demons and Jinn: The Sorcerer in Early Islamic Thought Wiesbaden: Harrassowitz Verlag, 2014 p-142-149 Further information: Daemon (classical mythology), Agathodaemon, Cacodemon, Daimonic, and Eudaimonia Mephistopheles (a medieval demon from German folklore) flying over Wittenberg, in a lithograph by Eugène Delacroix. The Greek terms do not have any connotations of evil or malevolence. In fact, εὐδαιμονία ( eudaimonia, which literally translates as "good-spiritedness") means happiness. By the early centuries of the Roman Empire, cult statues were seen, by Pagans and their Christian neighbors alike, as inhabited by the numinous presence of the Greco-Roman gods: "Like pagans, Christians still sensed and saw the gods and their power, and as something, they had to assume, lay behind it, by an easy traditional shift of opinion they turned these pagan daimones into malevolent 'demons', the troupe of Satan. Far into the Byzantine period, Christians eyed their cities' old pagan statuary as a seat of the demons' presence. It was no longer beautiful, it was infested." [10] The term had first acquired its negative connotations in the Septuagint translation of the Hebrew Bible into Greek, which drew on the mythology of ancient Semitic religions. This was then inherited by the Koine text of the New Testament.

“I was made to undergo praying in tongues, exorcisms, having demons cast out of me, and being anointed with holy oil”

Friedl,E.(2020).Religion and Daily Life in the Mountains of Iran: Theology, Saints, People.Vereinigtes Königreich:Bloomsbury Publishing. p. 86 VanderKam, James C. (1999). The Angel Story in The Book Of Jubilees in: Pseudepigraphic Perspectives: The Apocrypha And Pseudepigrapha In Light Of The Dead Sea Scrolls. pp.151–170.

Campbell Thompson, R (1 Feb 2000). Semitic Magic: Its Origins and Development. New York: Weiser books. ISBN 9781609253813. Iranian Studies: Volume 2: History of Persian Literature from the Beginning of the Islamic Period to the Present Day.(2016).Niederlande:Brill. p. 23The Algonquian people traditionally believe in a spirit called a wendigo. The spirit is believed to possess people who then become cannibals. In Athabaskan folklore, there is a belief in wechuge, a similar cannibal spirit. There’s actually an excellent reason. It’s virtually unheard of to see an openly gay entertainer sing about being in love and having positive gay sexual experiences, let alone one as famous as Lil Nas X — who didn’t come out until after he was already famous. He is clearly determined to make his own outing into a positive, inspiring act, and making music about his queer identity is part of that. The classical religious imagery in the video functions precisely the way religious imagery always has for many queer people — as a way of inserting queer subtext and overlaying figurative storytelling onto more socially acceptable biblical narratives. Remember, queer people have historically been denied access to salvation through legitimized readings of the Bible and stories like the fall of Adam and Eve — not to mention the constant reminders from most Christian churches that they consider being gay a sin. In response, they’ve inserted subtextual interpretations into biblical stories and readings of characters, and passed those subtextual readings down through the centuries. Hanneken Henoch, T. R. (2006). Angels and Demons in the Book of Jubilees and Contemporary Apocalypses. pp.11–25.

As Maxwell Spinn, the “Secretary of Making People Love You” (read: propaganda), attempts to improve Immanuel’s image among the Tauligians, the Dear Leader and his bodyguard, Jean Jacques De Jeneve, get to know each other better… and can romance be far behind? 7. Small World by Wonsun JinInitially, I assumed that Justin was American,” Ross tells us. “What I didn’t realise is that this still happens, that this is still very prevalent now.” Ross highlights just why stories like Justin’s are so important, and Justin himself could not have said it better, “Representation matters.” Pseudo-Dionysius the Areopagite described evil as "defiancy" and does not give evil an ontological existence. He explains demons are deficient creatures, who willingly turn themselves towards the unreal and non-existence. Their dangerous nature results not from the power of their nature, but from their tendency to drag others into the " void" and the unreal, away from God. [11]