Day 141: The Paranormal Series Part 11 - Demons in the Afterlife part 2

Day 131: The Paranormal Series - Ghosts and Demons Part 1
Day 132: The Paranormal Series – Ghosts and Demons Part 2
Day 133: The Paranormal Series – Ghosts and Demons Part 3
Day 134: The Paranormal Series Part 4 - A Psychic’s Gate Keeper (part 1)
Day 135: The Paranormal Series Part 5 - A Psychic’s Gate Keeper (part 2)
Day 136: The Paranormal Series Part 6 – The being that died as Fear (part 1)
Day 137: The Paranormal Series Part 7 – The being that died as Fear (part 2)
Day 138: The Paranormal Series Part 8 – The being that died as Fear (part 3)
Day 139: The Paranormal Series Part 9 – The Enlightenment Being
Day 140: The Paranormal Series Part 10 - Demons in the Afterlife part 1

This blog is a continuation from part 1 and is based on the following Interview:

Demons in the Afterlife - Part 1

“ what is fascinating is that if one look at the relationship with ones own mind, there are demons in your own mind. What is interesting is that even within the relationship to ones own mind, there is the same negative, damming, relationship to demons in your own mind in the sense that one keep them on the outskirts of your consciousness, your awareness. One do not even approach them, face them, look at them, understand them. Why do they exist within me? What is their reason, their purpose? How can you assist the demons of your own mind essentially. so within this all it has to be understood and questioned, in why it is why the demons in the heaven existence were never really in fact assisted and supported at all and that is both within the heaven context and within human beings within this world. Why on both sides, I mean the demon dimension were essentially in the middle of it all, that there was no assistance and support for the demons within the demon dimension. The same within the world system, within humanity – why is it really in fact, despite everyone knowing that the world system is the direct root cause and origin of poverty, of famine, of starvation, of violence, of wars within this physical existence – that there is no change to that very system. That there is no effort made in physically, practically having human beings that are facing poverty and starvation and famine and wars and violence and the consequences of that exalted into a physical life equality and oneness on this earth. The answer to all of this exists in how and what was the demons and the demons dimensions relationship to heaven. What was the benefit of them existing and to whom was that benefit afforded? Same within within world system, what benefit are those that are existing in poverty and starvation and famine and war and violence and who is benefiting from that? If we were in any way really genuine about this LOVE, about this absolute benevolence, shouldn't that love supersede or be stronger than the apparent evil or darkness that the demons presented?

                                                                                         - Demon communicating through the Interdimensional Portal

I forgive myself for accepting and allowing myself to cling onto hope that all beings on earth who experience pain and suffering within this world system, will be assisted by some god or someone else or some force.
I forgive myself for accepting and allowing myself to use a believe in a god or some supreme being  that they will change the world problems and therefore I do not have to take responsibility for the world system and the problems thereof – because there is something or someone out there and that this something is part of some grand divine plan, which I am not privy of and thus I can sit back in my comfortable life while beings suffer, knowing and using beLIEf so justify me not directly changing the world system, here in actuality.

I forgive myself for accepting and allowing myself to continue demonise those who I perceive as being outcasts of life’ while not realising that it is my participation and creation of this world system that directly cause them within their life time line to become who they are and yet I act ignorant to my part and participation, in out casting beings into roles of victimisation and enslavement.

I forgive myself for accepting and allowing myself to use the world Love, so say that I Love all of humanity or I Love or living beings, however at the end of the day when it comes to putting Love into practical application by actually changing the lives for all of these beings that I love to have dignified lives, when action is required I sink back into apathy and justification.

I forgive myself for accepting and allowing myself to not realize that words like Love and Light are useless unless we can actually change this physical reality as the practical change and practical application of actions of Love
 
I forgive myself for accepting and allowing myself to cling onto the feel good experience of words like Love, while at the same time ignoring that my mind demons still exist within me, and that I have not changed and that the truth of me exist as various demons, which I have not been able to wish away or ignore away through the use of words like love, light, jesus, god etc…

I forgive myself for not accepting and allowing myself to realize that words and ideas like love and light has not changed or made a  difference to the demonic nature of man, due to my own fear of having to admit that the only way I will change me or this world is if I directly change myself and change the fear and emotional polarity systems that cause me to have to say ‘I Love you’ or ‘I send love and light to you.’

I forgive myself for accepting and allowing myself to believe that there are angels, guides and masters that apparently come from the heavenly existence to ‘assist’ mankind, when they have not even assisted their own kind which would be the demonic beings.

I forgive myself for accepting and allowing something like a ‘lower frequency band’ to influence my perception of another being and influence how I treat this being because he/she exists in and of ‘lower frequency bands’.

I forgive myself for accepting and allowing myself to not step in and assist the demons, simply because they existed in the lower frequency bands – this limiting myself as a being whom I claim to be standing for what is best and standing in Love and Light.

I forgive myself for accepting and allowing myself to send beings that I do not understand or like away to be treated and punished and contained just like the demon exorcists did with demons, where the demons were cast from the body – instead of understanding the demon, communicating with the demon or being, getting to know them and mostly getting to the bottom of or understanding how this being or demon came to be who they are.

Over 60pc Afghans suffer from mental health problems

Kept in chains: Mental illness rampant in Somalia

Day 116: Capitalism Part 4: Identifying the reason why we do not acknowledge the problems within Capitalism

 Journalism and misdirected Responsibility

The following article is taken from: http://www.bbc.co.uk/news/magazine-22554709

Do white people have a future in South Africa?
"Apartheid South Africa looked after white people and nobody else. Now some of its white communities face a level of deprivation, or of violence, which threatens their future in the country.
Everyone here, regardless of colour, tells you that white people are still riding high.
They run the economy. They have a disproportionate amount of influence in politics and the media. They still have the best houses and most of the best jobs.
All of this is true but it is not the only picture.
Look below the surface and you will find poverty and a sense of growing vulnerability.
The question I have come to South Africa to answer is whether white people genuinely have a future here.
The answer, as with so many similar existential questions, is "Yes - but…"

BBC World Affairs Editor John Simpson examines the challenges facing white South Africans
You are twice as likely to be murdered if you are a white farmer than if you are a police officer”
It seems to me that only certain parts of the white community really have a genuine future here: the better-off, more adaptable parts.
Working-class white people, most of them Afrikaans-speakers, are going through an intense crisis. But you will not read about it in the newspapers or see it reported on television because their plight seems to be something arising out of South Africa's bad old past - a past which everyone, black and white, would like to forget.
According to one leading political activist, Mandla Nyaqela, this is the after-effect of the huge degree of selfishness and brutality which was shown towards the black population under apartheid.
"It is having its effect on whites today, even though they still own a share of South Africa's wealth which is entirely disproportionate," he said.
That may all be true. But the people who are suffering now are the weakest and most vulnerable members of the white community.
Ernst Roets, a leading Afrikaans campaigner from the AfriForum organisation, took me to a squatter camp outside the country's capital, Pretoria. A white squatter camp.
It has been set up on the property of a sympathetic white farmer and is called, optimistically, Sonskyn Hoekie - Sunshine Corner.
There are broken-down cars and bits of discarded furniture everywhere. Beyond the wooden shacks lie ditches and pools of dirty, stagnant water where mosquitoes breed. Two basic toilets serve the whole camp.
According to Roets there are 80 white squatter camps - many of them bigger than this - in the Pretoria area alone. Across South Africa as a whole he believes there could be as many as 400,000 poor whites in conditions like these.
Sonskyn Hoekie has no water and no electricity. The inhabitants live on two hand-out meals of maize porridge a day, which is provided by local volunteers. There is no social security for them, no lifeline - any more than there was for non-whites when apartheid ruled.
Viewpoint: Does race matter in South Africa?
"I don't want to live in a place like this," said Frans de Jaeger, a former bricklayer, who with his beard and wrinkled face looks like one of the old Voortrekkers.
"But I can't get out."
His wife died suddenly of cancer a few years ago and it sent him into a downward spiral of binge drinking and destitution.
Semi-skilled white people have little chance of getting a job when so many black South Africans are unemployed.
There is another group of white Afrikaners, far higher up the social scale, who are deeply threatened - in this case, literally. Virtually every week the press here report the murders of white farmers, though you will not hear much about it in the media outside South Africa.
In South Africa you are twice as likely to be murdered if you are a white farmer than if you are a police officer - and the police here have a particularly dangerous life. The killings of farmers are often particularly brutal.
Ernst Roets's organisation has published the names of more than 2,000 people who have died over the last two decades. The government has so far been unwilling to make solving and preventing these murders a priority.
Average annual black income in 2011: $2,300
Mixed-race (coloured): $4,300
Asian: $7.700
White: $17,500
Source: South African Institute of Race Relations
I went to a little town called Geluik - happiness. A few weeks ago gunmen burst into the farm shop there and opened fire, killing one farmer outright and injuring one of his sons and a shopworker.
They stole next to nothing. It seemed to be a deliberate, targeted killing. Soon afterwards the son died of his injuries.
Belinda van Nord, the daughter and sister of the men who died, told me how dangerous the lives of white people in the countryside have become. The police, she said, had seemed to show little interest in this case.
In the little graveyard where her father and brother are buried there are two other graves of farmers murdered recently. The wonderful landscape which surrounds it has become a killing ground.
There used to be 60,000 white farmers in South Africa. In 20 years that number has halved.
In the old days, the apartheid system looked after whites and did very little for anyone else. Nowadays white people here are on their own.
Those who fit in and succeed will certainly have a future. As for the rest, there are no guarantees whatsoever."

In the above news paper article I noticed the standard journalistic view and explanation of a problems such as 'white poverty in South Africa' as being consistent with what one could say is a typical Journalistic approach to explaining away the responsibility and the actual causes of problems  - through means such as blame, ridicule and ultimately acceptance. Have you ever read an article that goes beyond the presentation of situations to the point of thoroughly investigating who and what is responsible -together with the solutions to stopping the problem in question? No - neither have I and these journalistic debates that do border on 'thorough investigations and name calling of the people behind why there is suffering and abuse - well  - have any of these facts revealed by journalists  - ever been used to direct a solution? No. There might be people, journalists  organisations and even politicians that may speak parts of the truth - but no where in our history has any person, group or organization ever been allowed or allowed themselves to take the truth to the stage of implementing sustainable solutions.

Conspiracy theorists could say that to speak or reveal the truth could mean a journalist's death or loss of job/career. For sure - if one look at the corporations that back journalism, politics and social media - ofcourse one is able to see that the organisations that profit at the highest levels from Capitalism, Corporations and Greed - are obviously not going to shoot themselves in the foot - especially if the members involved happen to actually agree with the principles by which capitalism functions. So on the one hand we have people, activists, organisations, politicians and journalists that may report and speak about 'taboo topics', where they attempt to lift the veil on world deception - by having tv shows and documentaries about the problems - but then what? Where does the truth go once it is revealed? Everything stays the same - so one has to ask yourself why is it if more and more people are 'spreading the word' and becoming more aware of the problems  - is it that there are never enough people to stand up together, and discuss sustainable solutions together, to eventually through democracy as 'one man one vote' be the change in balance between what is not best and what is best? I am always seeing people reacting to pictures on facebook of animals and child abuse, war and poverty - but I don't ever see any people discuss the problem behind why these things occur, let alone what solutions are required globally and by and through the individual to change the abuse.

Looking at the above news article - what I noticed was that it is loaded with sarcasm, blame and again finger pointing - where the journalist him/herself really do not have anything else to say and are only allowed to speak within the context of fueling already existent public mistrust and anger. Is this productive at all? Are we saying that we will keep pouring salt in the wound but are really to limited and backwards in our personal capacity and evolution as the human species to ever look at why the wound was caused in the first place? And when we do discuss the cause of the wound we discuss it in the abstract - like it is happening over there, to 'them' -and therefore generation after generation we are allowing abuse on this planet to escalate. Because - if one look closely you will notice that this is what journalism is essentially about - they do not reveal anything new and in the cases of reports on deception within the world - and these reports are always followed by counter reports and documentaries/investigations of fraud within the governments who use these tainted or falsified events to sway public experience - such as in the case on 9/11, the Boston bombings, Saddam Hussein etc. We as the public never really actually know what the truth is or what the lies are - so we give up and brush it off as 'bad journalism' or 'the dam system' or those dishonest people' - but do not realize that we as the individuals are the reason why these organisations, politicians. corporations and journalists are able to lie to our faces - because we keep accepting the system and even fighting for the system that they protect by swaying public opinion/experiences. Therefore we might react to what is happening within the system, yet obviously the corporations and governments and politicians are not going to change the corruption and greed if they realize that they can get away with it and that essentially the public are ultimately in favor of the outcome of deception.

Therefore as I mentioned previously, the news paper article: if you take a look it outlines the usual facts, opinions and hidden and obvious points of racial blame and out-casting  Nothing will change after this article was written and this is again how capitalism as a flawed system continues to flourish because the individual within the Psyche of ourselves - our mental designs - have come to accept the Money system as it is and for the most part  - will fight to keep the money system as it is. So if you read an article about more and more people being pushed into poverty, and all the the journalist does is assist you in your emotional reactions of annoyance and compounding of the experience of blame towards others - without directing your thinking process towards a solution instead of programming your reactions to apathy  hope and blame - then we sit with the problem we have now where no matter what happens in the world - the human is already brainwashed into apathy.  Ultimately this article as an example, leaves the reader feeling like we need to make the best of our lives within the current system - because corruption is going to keep happening - and here are the people we can blame, but don't bother with solutions, only focus on making yourself HAPPY. Now we have not only become apathetic towards the problem - but we have become better consumers as we are impulsed towards the only outcome after reading such dark material - which is to make the best of what one has - especially if life for others is so tragic. So, in this situation, the  Psychology behind Crimes against Life - is the part that is played through those who present messages in the media and the human as emotion/feeling, mental and energy body on which these individuals/organizations play to keep the system of greed acceptable.


Come join us in discussing sustainable global economic solutions: The Equal Money System and Equal Money Capitalism. Take part in the development of the goals and join us on the forum for discussions:

http://equalmoney.org/

http://economistjourneytolife.blogspot.com/2012/12/day-162-equal-money-capitalism-way.html#.UZunDLVTDXk

Day 73: International Crime Research: Serial Killers, Mass Murderers and Sociopaths Part 10: Learning to Kill

My Self-Forgiveness will focus on the following Article:

The Qualitative Report Volume 9 Number 2 June 2004: Sipping Coffee with a Serial Killer: On Conducting Life  History Interviews with a Criminal Genius

Author: J. C. Oleson


In each blog I will walk self-forgiveness on different parts of the Article, discussing the developmental aspects of somebody who 'learns to kill':

"As part of my Ph.D. research on criminal genius, I conducted 44 semistructured interviews. One of the 44 subjects, in particular, stood out. This noteworthy individual claimed that he had killed 15 people. His story was particularly interesting because – unlike most social research involving  serial killers – he claimed that he had never been arrested or convicted for  his homicides. Compelled by his account, I met with this subject on five additional occasions, and gradually compiled his criminal life history.
Ethical and legal considerations limited inquiry into several dimensions of this subject’s life history, but over time, an interesting and richly textured narrative emerged. This article first describes the life experiences of this offender and then describes the methodological choices that shaped the research.
Because criminologists have historically focused their research on vulnerable populations such as juveniles or prison inmates (Barnes & Teeters, 1959), almost nothing is known about the patterns of criminal behavior among gifted  adults with exceptional cognitive abilities (Blackburn, 1993).
Intrigued by this enigmatic topic, I studied the crimes of geniuses – offenses committed by people with IQ scores of 132 or higher (Simonton, 1994). I relied upon the self-report questionnaire (Huizinga & Elliott, 1986; Thornberry & Krohn, 2000) to inventory the offenses of my subjects. The selfreport instrument is one of the only means to effectively study hidden offending (Hood & 193   The Qualitative Report June 2004 Sparks, 1970). Using a newly designed self-report questionnaire, I collected extensive self-report data from 424 subjects in three different groups of geniuses:
1. Members of the International Society  for Philosophical Enquiry [ISPE], an international elite high  IQ society with a 150 IQ  [99.9 percentile] admissions threshold
2. Undergraduate and graduate students  at prestigious American and British universities
3. High IQ inmates incarcerated in American and British correctional facilities.

 Sampling from these groups allowed me to tap all three categories of genius described by Towers (1990): the outsider (the gifted individual, who joins a high IQ society to find the mental stimulation that he or she cannot find through professional or social avenues), the conformist (the gifted individual, who finds sufficient mental stimulation through work and peers), and the dropout (the gifted individual, who cannot or will not abide by the norms and laws of society).
 The questionnaire included 17 demographic questions, 72 different offense items (ranging in seriousness from the abuse of work privileges to homicide committed outside wartime), and asked subjects about the books, movies, and famous figures that had shaped their lives.

 I did not want my study to be a dry recitation of crime rates and correlations. Numbers and statistics alone could not capture the social realities of the offenses that I was documenting (Bryman, 1988). To do so, I needed qualitative results. I needed to write my subjects’ stories, to describe their thinking and feeling, and to convey some of the sensual aspects of their crimes.
I settled for conducting semi-structured interviews with 44 subjects (Brenner, Brown, & Canter, 1985). I purposively selected interview subjects (Jupp, 1989), trying to gather qualitative data across the entire spectrum of offending. All 44 of the interviews were fascinating. Still, the interviews that I conducted with the subject I called “Mr. X” stood out from the others, intriguing me.

When I met with the subject I called Mr. X, I was overwhelmed by the sentiment. Mr. X, who was not much older than I was, had been raised in a similar family environment and had been educated in some of the same gifted education programs as me. It  made it frightfully easy to imagine myself in his shoes and to picture myself making the same choices that he had unwittingly made. In trying to understand what had led Mr. X to embrace crime, I was – I believe – simultaneously trying to understand  what had insulated me from it (Patton, 2002, p. 11-12).
 The six interviews that I conducted with Mr. X generated a wealth of qualitative data. Because research access to elite groups (like people with genius-level IQ scores) is often incredibly difficult to negotiate (e.g., Fussell, 1983; Nader, 1972), criminologists know virtually nothing about the crimes of the elite. It is exceptionally rare to find an elite, who will discuss undetected offenses. To find an elite, who is willing to discuss undetected offenses – including murder, – is unprecedented.

 I will first recount the criminal life history of Mr. X. His account is broken into sections set off with evocative epigrams drawn from literature and philosophy that help to set the tone of his story.

 Mr. X 

At 31 years old, he was a young urban professionals, who rose from the ranks of the X Generation (Coupland, 1991) to succeed in the cutthroat job markets of California during the dot-com 1990’s.
 
 He dressed in conservative labels, wore an old Rolex, scuffed, expensive leather shoes, and drove a nondescript luxury sedan. He was exceptionally bright, articulate, and had been educated at a prestigious university.  He had  scored a 162 on a self-administered IQ test, placing him in the 99.995 percentile (Jensen, 1980), catapulting him well beyond the 132 IQ minimum threshold of “genius” (Simonton, 1994).

 We met on six separate occasions. During the second interview, he began to describe his offenses and the antecedents that (he believed) led him to the commission of these crimes. By gradually collecting the details of this man’s life throughout the six interviews, I was able to  assemble his life history (Atkinson, 1998; Sarbin, 1986; Shaw, 1930). It was a remarkable history. Indeed, Mr. X was not entirely the affable genius he seemed to be. X had been shot three times. X also acknowledged smuggling thousands of kilograms of cocaine into the United States.
 
 While “serial killer” is a term typically used to describe individuals compelled to kill for sexualized power-seeking reasons (Egger, 1998; Hickey, 1991; Norris, 1988; Wilson & Seaman, 1990), if X’s claim was true, he qualified as a serial killer within the law enforcement taxonomy proposed by Douglas, Burgess, Burgess, and Ressler, “Serial murder is defined as three or more separate  events in three or more separate locations with an emotional cooling-off period between homicides” (1992, p.21).
 In addition to murder and drug smuggling, X admitted to illegally manipulating bank accounts, forging official documents, fencing stolen goods and automobiles, and perjuring himself under oath.
 
 And he’d gotten away with it.
 

Growing Up Different  

 "Farrington (1994) identified several antecedent risk factors that appear to predispose young people to juvenile delinquency and adult criminality, including low intelligence, socio-economic deprivation, and poor parental supervision. The stereotype of the common criminal (Sarbin, 1969) – the young man calcified by years of deprivation and abuse into a remorseless criminal – appears to be, at least in part, supported by criminological research (e.g., Agnew, 1992; Shaw & McKay, 1972)."

I forgive myself for accepting and allowing myself to condition the world into believing that people of low intelligence, socio-economic deprivation, and poor parental supervision are more likely to become criminals, instad of looking at how and why we as a society and as the parents and care takers of the human race allow such things as low intelligence, socio-economic deprivation, and poor parental supervision.

I forgive myself for accepting and allowing an economic system that determines the life of all beings on this planet, to the consequential outflow of somebody taking the lives of other beings, simply from a point of suppressed rage, based on a shitty life experience which was caused by things like poverty, separation, unequal education, depravation, greed and abuse within a family system, caused by the parents being under constant pressure due to their own financial worries and emotional pressure experienced from the life experienced they were pressured into.

I forgive myself for accepting and allowing a world where we value sensationalism so much, over that of life that we will value - the energetic experience we get from reading about serial killers more than any form a self honest realization, that our world not only produces beings that suffer under 'low intelligence, socio-economic deprivation, and poor parental supervision' - but that this in many cases results in being lashing out at and into society, where they abuse and harm others, who are essentially also innocent within it all - instead of finding solutions once and for all to stop these generational, societal cycles of abuse.

I forgive myself for accepting and allowing a society where we pride ourselves in apparently having intelligent people - but at the cost of an education system that divides children into groups, where only specific groups are catered for, and these groups get effective or semi effective educations, while the other groups become dumbed down due to the education system not providing for them - and within this capitalistic system -we realize if we dare to be self honest that if you are not thinking like a machine ready to survive in the world of working and money - then you will not even be able to feed yourself.

I forgive myself for creating intellectualized titles and categories for people that are of 'low intelligence, socio-economic deprivation, and poor parental supervision', instead of calling this a crime against life, and as criminologist, writing and communicating firstly about these crimes, before blabbering in self importance about these beings as if I am somehow superior to them in that God bestowed me with some special, 'ability' to watch as these beings are subjected to abuse and harm, so that I may write papers about how pathetic these beings are as they exist as characters in a story.

I commit myself to make self-education available to all, where the emphasis is the purification of the individual into Life that all can Live to the fullest and I commit myself to make it possible for each to walk this journey to life, no matter where you come from as long as you have the willpower to write yourself to freedom.

I commit myself to propose a change to the current economic system, into one that will stop all these cycles of abuse and re-form how humanity has functioned thus far as the starting point of ourselves as simplistic self interest and greed.