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Welcome, Well, go well do para Truth.
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What's going on? Paratruthers. Welcome to another episode of Paratruth Reborn.
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My name is Justin and today we're playing a replay
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of our episode from Paratruth Radio entitled Evil Archaeology. This
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is a peer recorded show on one of seven point
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seven FM New Orleans and United Public Radio Network. We're
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gonna go to the show and we hope you enjoy.
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Today we have a very special guest. Her name is
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doctor Heather Lynn. She is a historian, a renegade archaeologist,
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and defender of classical education. A professor of humanities by
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day and ardent truth seeker by night, Heather is on
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a mission to uncover and share the lost wisdom of antiquity,
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challenging the accepted narrative found in our history books. Author
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of multiple books and articles on fringe topics ranging from
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history to philosophy, Heather's research includes hidden history, ancient mysteries, mythology,
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be account, symbolism, paleo contact, and consciousness.
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And without further ado, we're going to go to the
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line with doctor Heather Lynn.
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Doctor Heather Lyn, Welcome to Paratruth Radio. How are you
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this evening.
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I'm well, thank you so much for having me.
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Thank you for joining us. We've been excited to talk
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to you. So I think I wrote that I really
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just want to get an idea here of what it
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was that really had you decide on evil archaeology for
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a book. You know, what was it that took you
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on this journey and made you think, oh, this is
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gonna be a great book for people.
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Uh?
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And really, what kind of reader is this book geared toward?
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Well, I guess my inspiration. I would like to say
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that it was something, you know, a little deeper than
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what it actually was. My inspiration was the movie The Exerci.
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In the beginning scene from the book and movie, Uh,
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there's a scene from an archaeological excavation in Iraq and
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at the site, a priest archaeologist feels this strong wind
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blowing and it's foreshadowing the arrival of the demon Pazuzu
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of Mesopotamia. And the demon statue featured on the cover
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of the book is actually, uh, the Pazuzu, which is
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the demon that possessed the character in the movie. And
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you know it's I was brought up Catholic and I
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was not really supposed to be watch that movie at
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any point in time. And you know, I did see it,
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and it just it was there in my reference, and
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you know, life goes on, and I hadn't seen it
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for a while, and as an adult, I saw it
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and I picked up on that beginning sequence that I
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hadn't connected before, you know, because of my line of work.
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I found it a little interesting and I started to
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then ponder the relationship between demons of ancient Mesopotamia and
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the modern era. And I wondered if demons of the
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ancient world could still be with us today. It was
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sort of a you know, a passing thought. But it
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wasn't long after seeing the movie then that I read
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a news story about a man in North Carolina who
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changed his name to Puzuzu so that he could honor
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that particular demon. And he went on, you know, he
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was actually discussed because he was a murderer and he
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cannibalized his neighbors, and he was involved in these horrific
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crimes that he believed he was taking part in as
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a way to worship. And you know, while these Mesopotamian
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demons and this sort of thing, and I thought, so
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that's just you know, weird and interesting. And it was
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interesting timing, of course, since it was fresh on my mind.
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And I started thinking about that, and I thought, you know,
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clearly this individual is responsible for his own actions, but
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he claimed to be inspired by these demons to do
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these things. And I considered the Latin for inspiration, you know,
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the inspirare meaning to breathe or blow into, and how
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it was originally used to describe when a supernatural being
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imparted an idea onto someone. And so I thought about
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this question of possession, and I wondered, well, what is
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possession but an evil spiritual entity inhabiting a willing person
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and encouraging them to do evil things. And so I
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started toying with the idea, well, what is this fine
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line between something like inspiration something that would be possession?
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And I wondered about, how do we view these sorts
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of activities now, and how did the ancients view this,
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because there have always been, you know, people who've done
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these horfect things and crimes and the idea of evil,
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and I just started wondering about that. So I don't
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know that I had a particular demographic in mind when
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I wrote the book I just most of the time
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what I do when I write is just follow my
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own questions and ponderings and interests, and hopefully what I
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do is I present something that other people may find
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as interesting as I do. I work on it as
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a as a journey of exploration, and I try in
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my work to present it as such. So I don't
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easily have a either an agenda or a point that
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I want to get across, you know. I just I
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look at things with the questions, and then I also
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know where my expertise lie and where they don't. So
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with that that I listened to help for the input
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in some ways of people that might be you know
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better well burst in things like forism. So, for instance,
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I interviewed Bill Bean, an exorcist, on his views on
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this sort of thing, you know. So I looked at
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it as more of an exploration into the origin of
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evil and the connection between how that was shaped in
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the past and involved and how it may be at
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played today.
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Okay, all right, well here's a question for you. A
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lot of serial killers have used symbols, for example, not
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necessarily for power per se, but for the symbolism itself,
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like the pentagram. You know, Charlie manson The Nightstalker, several
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others have used the symbolism zodiac used symbols as well
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a lot of times that we you know, we talk
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about demonic possession here on Paratruth, but we also talk
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about out how maybe us as humans giving these particular
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things power over spiritual entities, actually doing these things can
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can have the same effect. What are your thoughts on that?
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I think so, I think that that is, you know,
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probably one of the things that I explored in the book,
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in the research was the idea between the tangible actual
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reality of something like a demon versus what we put
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onto things, so such as like amulets or symbols, you know.
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I tried to use an approach sometimes refer to as
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cognitive archaeology, so that I could look at the meanings,
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concept characteristics, and symbols and description of things to you know,
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not just look at assigning blame or you know, but
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trying to have a more complex or nuanced look at
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these matters, but also at the same time not ruling
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out the question of, you know, the spiritual components. Could
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there actually be something more to this and is it
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something that when we're looking at symbols and as the
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result language the concept of linguistics. Are we just limiting
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ourselves by the language we're using, or is it actually
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enhancing or is it completely complicating matters? And so in
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some ways it's like you could look at these issues
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and think, well, we're using these different terms to describe
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this maybe demon or you know, an entity or you know, well,
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at the same time, the ancients might have been using
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that particular term to describe an illness, and so it
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may sound like splitting hairs, but it in some ways
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it would seem like when you take Okham's razor and
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you just maybe look a little more closely and take
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some of that symbolism out, or you know, some of
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the maybe ornamental value of it, it becomes a little
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more like we're all talking about the same thing, and
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we've all and when I say all, I mean through
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different cultures, even religions, on a different time period, that
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we are sharing this experience and whatever it may be,
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whether it's the way someone's behaving differently or horrific acts
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that we can't understand that defy our comfort level of
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what we may feel is the natural order, however you
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want to frame it, there's something there that across languages
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and experiences and beliefs that we just know, and we
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as people develop ways to describe these things, and we
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can call them demons, evil entities, some call them just
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angels in general, or spirits or you know, there's so
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many different ways to look at it. Gin or even
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if they're not ablepomorphized, they could just be a symbol
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of an animal or as you said, a pentagram or
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something actually tangible. Either way, I think that there is
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a very simple, not not easy, but simple threads that
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can be kind of seen holding everything together. I think
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that we're all on the same page about something and
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the language is what it is that maybe we need
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to you know, look more deeply into. So that's kind
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of what I found with symbols, because symbols are you know,
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a form of language as well. How much power do
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we give those symbols And that's another question that considers,
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you know, words have a lot of meaning as do
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you know, amular for these sorts of things, even if
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it's just how we feel about them, those feelings can
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turn into action that have very real physical consequences, you know,
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So that leaves us with a lot of different questions
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and things. So you know, people can talk all day
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about how many angels can fit on the you know,
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tip of a needle or or what have you. But
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these are very real questions that have practical, you know,
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consequences that, oh, is something evil, what is evil? Does
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this match my religion or morality, et cetera eta. At
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the end of the day, while those are very important
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theological discussions, we know evil when we see it, and
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you know, we have to sort of have these symbols,
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have these these terms so that we can function in
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the society as well. And that's what what I believe
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has happened since the beginning. Is if you look at
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the ancient Mesopotamian you know, demonology a lot of primitive medicine,
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and so while they had all of these different names
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for demons, they had a lot of symptoms for the
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possessions and they were really diseases. But at the same
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time they for anthropomorphized the disease. And for example, if
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you had cancer, they you need to have these symptoms,
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and instead of calling it cancer, they might have named
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it after Lamastu, you know, one of the demons. So yes,
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the anthropomorphise but you know, what is that ors something there?
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And I think you know, it's it's served a practical
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purpose because it's gotten us in, you know, so far
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in development to where we are today that they actually
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laid the groundwork for modern medicine. And so, you know,
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symbols are very important, and whether or not they can
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by themselves have some sort of independent, imbued power, you know,
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it's hard to really say. I don't think I'm qualified
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answer that, but I will say that the what people
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put onto them, the meanings that they put onto that
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a very real and tangible consequences, and so it's very
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important to even consider it things.
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So with that said, like considering, we talk a lot
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about how there are various ways that people can accidentally
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open doors to the spiritual realm. And so with your
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conversations with like the Exorcists and the interviews, did you
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find anything maybe they said anything regarding whether or not
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superstition really plays into many of the demonic possessions that
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they actually take call to or is it, I mean.
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Well not necessarily. Yeah, that's something interesting because the idea
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of superstition, you know that that's a really interesting concept
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in and of itself, because it's easy to dismiss something
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of the superstition. But at the same time, where where
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did we Where did we come up with these ideas.
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It's almost like a maybe genetic memory or some sort
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of folk knowledge that tells the hmm, let's put on
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the brakes before we start doing these things. And so
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you know. But in terms of you know, my discussions
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with various exorcists, the idea of gabbling, that's a very
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popular idea. Nobody that I spoke to when researching this
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book at all said that dabbling would be a good idea,
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and that includes psychologists. So if you're looking at it
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from the perspective of a religious point of view even
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versus just maybe a more secular and psychological point of view,
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something with regard to to perstition or something like that.
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Either way, if you are concerned about letting some sort
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of negativity in, that idea of dabbling is just really
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not recommended, at least not what I found that it's
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something that does open doorways, and if it doesn't, actually,
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from the perspective of extorsist that I spoke to, they
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agreed that it can open spiritual or metaphysical doorways. By contrast,
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the psychologists that I spoke to both said that it
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can open doorways on a subconscious level, which to me,
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you know, is very closely aligned with that metaphysical or
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spiritual component. So it just maybe again another idea of
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the linguistic difference, but kind of a leaf coming to
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the same conclusion that for whichever reason, however you may
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have developed the methodology to reach that conclusion, is probably
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not a good idea to dabble because it can open
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doors and those doors are perhaps you know, subjective. However,
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somebody wants to describe that, whether again the spiritual doors
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or if it's a subconscious doors, some would argue those
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are one and the same, and that would just be
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a you know, that question of splitting the mind, the
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idea of mind the mind body, and that maybe that's