Demonology in the narrowest sense purports to be the study of demons, evil spirits, and a diversity of supernatural entities considered malevolent. As a reflection in the concept of Crypto-Criminology, a field that studies hidden or concealed aspects of criminal behavior, such a sphere of inquiry pertains to the vast realm of illicit human behavior. This means behavior is not easily understood. Metaphorically speaking, in the mirror of personal intentions, it is the reflection of the probable infinity of human motivations. For a narcissistic echo of wickedness, or badness, or criminality, etc., in the broadest sense of Gonzo Theory, “crypto” per se is that which is hidden. From the Greek word for that assertion, imitates the concealed aspects in the depths of human thinking. Since there is no definitive, precise and well-established criteria for complete and comprehensive reasons why people do bad things, the realm of criminology is open to interpretation by one perspective after the other.
In cryptography for instance, the multifaceted endeavors at deciphering secret messages is an art form with daunting intrigues. Similarly, but not exactly, so is the vast field of criminology. Hence, the crypto part is at work. With demon hunting as a topic for criminological discussion, a portion of such inclusion points out the enormous number of persons adhering to a rich array of ideological doctrines. While some religious ideologies seem extreme, others appears more benign. Nonetheless, a basic feature of each addresses a multidimensional conception of the world in which alternate realities are claimed. Varying aspects of the supernatural dominions come into play. A recent study regarding religious affiliation, one fact source suggests roughly 80% of the U.S. population believe or claim to believe in a spiritual doctrine. As such, religious ideology is a dominant factor.
From evangelical creeds to mainline protestant affiliations, including people of Jewish faith, as well as Muslims, Mormons, Hindus and so on, ideological dogma is widespread. This is offered as a means of understanding the thinking processes that may be influenced by metaphysical bias. In addition, this ties into the mysterious nature of criminality and the means by which investigative processes attempt further delineation of the adherent cause and effect. For the sake of ghosts, goblins and gremlins, the intricacy of human thinking is extraordinarily complicated. Significantly, ideation is relentlessly influenced by the individual’s belief system.
If 4 out of 5 believe in some aspect of supernaturalism, then 1 out of 5 have differing perspectives on the nature of reality. Of that, there are many possibilities, some of which falls within the viewpoint of skepticism. A healthy sense of skeptical inquiry is not just potentially a positive inclination, but a necessary tool in the face of rising anti-intellectualism. Add to this mix of ideological ramifications, a 2014 survey that suggested two-thirds (2/3) of the U.S. population believed in demonic possession. For some researchers who thought the opposite, that beliefs were declining, surveys apparently show increases. Growing trends across the social mainstream appear to abound in all manner of the mysticism.
Taken together, religious perceptions coupled with demonic forces, investigative queries provoke a deeper analysis. If 80% of the population believe in some form of religiosity, spirituality or otherworldliness, and nearly 67% accept the possibility of human demonic occupation, questions should arise. One significant questions comes to the forefront immediately. That is, what is the scientific validation in terms of evidentiary authenticity? Another concern is, can one accept another person’s opinion as superbly credible? In addition, given religious influence, does the underlying belief system or ideological doctrine influence personal bias in adverse ways?
Yes, ideology, unless scrupulously controlled and balanced objectively, influences investigative processes. As such, personal bias has a bearing on the scope, sequence, structure, and design of inquiries. Outside the realms of the hard sciences (astronomy, biology, chemistry, physics, etc.) conjecture devolves to broad unsubstantiated generalizations. Individual and group believability in “paranormal” alternate “realities”, cultic or occultic affiliations aside, generally achieve credibility throughout mainstream society. Sometimes, public policy is affected by personal agendas for private enrichment and contrary to the greater good.
From hunting witches to “satanic panic” to fighting “monsters” and opposing “dominions of evil”, poorly applied metaphors mask the deeper affinity for battling mysterious devils. Books, movies, both fiction and non-fiction, news reporting and so on, regurgitate the clichés, the stereotypes, and the never-ending obsession with the “forces of evil”. Lecherous beasts and wicked monstrosities lurk in the shadowy recesses of fearfulness to serve as scapegoats for human ignorance, arrogance and selfish proclivities. For the escape of scientific reality, logical deduction and efficacy of rational analysis, beyond biased self-interests, demonology mirrors another elemental factor in the complex spheres of crypto-criminology. As related to intentional premeditated ideation, thinking is purposeful for individual benefit.
From the classical perspective of criminology, free will is the primary underlying factor in the motivational processes. From malice aforethought in the purposeful ideation of the individual, through premeditation and subsequently the finality of intent, choices are made from a “cost-benefit” analysis perspective. In the complexity of neural instigation, the intricate nature of the mental complexity defies precise and definitive delineation. To say human thinking is complicated, is simply the starting point by which the investigator realizes there are no easy answers.
In crypto-criminology, the emphasis is on the unknown. What is puzzling about the “why” question of behavioral events remains largely in the deep darkness of the human psyche. Again, “crypto” refers to hidden, cloaked in secrecy, not in readily understandable, and pretty much devoid of distinct validation. Along with that, “cryptozoology” is the study of creatures not scientifically proven to exist. For some in the investigative realm of various endeavors, such inquiry falls in the range of pseudoscience. Others might differ.
For the cryptozoologist, the focus tends toward myth, folklore and legend. Therein, resides an interesting point of conjecture when it comes to criminology as another example. Among a few practitioners from extensive real-world experience, the field of criminology, and by including the arena of “criminal justice”, are likewise ongoing explorations in pseudoscience. Once again, generally speaking, particularly those in academia who are not real-life practitioners may disagree ruthlessly. Vicious arguments erupt almost instantly as such accusations.
The intrigue deepens. For those who want to pretend or even believe they are “scientists” from the dominions of “social studies”, it is a harsh realization to discover that “criminal behavioral analysis” is guesswork based on opinion, supported by less than scientific means. Meanwhile, as the rage, resentment, and rabid animosity goes back and forth, all manner of inquiry continues. With the issue of demonology, the inquisitor confronts human thinking processes and the extraordinary influence of ideologies. Beliefs influence thinking and bias is difficult to control.
This provokes the skeptical notion as to how much credence one gives to assertions by alleged experts given the potential for personal disposition and prejudice. Possibilities for less authenticity and increased susceptibility to magical thinking become greater with each successive generation. One online forum points to a scary trend that suggests a growing “cult of ignorance”. A scope of “anti-intellectual elitism” characterizes the American landscape. In several surveys, 90% of test takers could not pass a basic civics test or a U.S. citizenship quiz. In academia, that is not untypical of either students or faculty, which is intriguing in the modern era.
As one investigator lamented, there is a serious issues of “dumbing down” in America. Cited as a “cult of ignorance”, the assertion of an alarming trend toward anti-intellectual thinking permeates every layer of society. In that regard, the point made here is the devolving capacity for analytic reasoning through a process of logical deduction. An inability to apply basic rational concepts to problem solving invites a societal environment of burgeoning stupidity. Aside from the usual antics of social media idiocy, including so-called news reporting, rumor, gossip, and emotion-driven opinion replace serious investigative scientific methodology.
More often than not, seemingly well-educated people, or the arrogant pretentiousness of allegedly schooled persons, are no guarantee of mature intellectual enlightenment. On the contrary, “smart” people get fooled every day and believe in a wide range of superstitious inclinations. People with post-graduate degrees promote their schooled proficiency and yet fall prey to all kinds of fake news, cons, and schemes, egregious fallacies of inference, and hasty generalizations based on emotional reactivity. Mythically stimulated magical thinking embellishes upon the biases of individual gullibility, from the classroom to the boardroom to the halls of government.
Every day, a politician can be heard saying something completely stupid, irrelevant, and condescending. Without evidence of factual authenticity, an issue of selfishness becomes a campaign slogan with insufficient evidence to back it up and eventually turns into public policy. To believe in something devoid of evidentiary substantiation, that reinforces an ideology, promotes a particular doctrine, and supports preconceived notions, sounds like an act of “faith”. As such, faith is an essential tenet of religion. It expresses a viewpoint that is hopeful in things that cannot be readily discerned by the concreteness of materiality.
While some will argue as to the essential viability of faith from a doctrinal perspective, the relevance addresses matters of belief. For that, people will believe anything, manifest all manner of deception, and ensure their adherence to their cognitive bias. In addition, whatever it takes, most will insist their point of view is without question, and otherwise demand credibility without sufficient facts in evidence. This goes back to the issues relative to “cultic” affinities for varying degrees of ignorance and brings into focus the fascination many have for the supernatural, as well as the extraterrestrial. For a long time now, as suggested by one article, American social engagement has been characterized by a significant affinity for “anti-intellectualism” and an entrenchment in mythic illusions. Various ideological extremes underscore this claim. Across society, science suffers egregiously among the mainstream.
Then come the monsters, the demented and the sickos, which allude to the notion of evil. All manner of beastly metaphors conjured the reactionary incantations in the aftermath of a horrendous event. For some classical criminologists, and in this case, the notion of “crypto-criminology”, there is no such thing as “ghosts, goblins or gremlins”. That applies to monsters and so forth, as well as the sordid forms of evil. Most often, when that word is used to describe a murdering criminal, no one can definitively state what “evil” means. From the perspective of a few, it means “demonic forces” somehow took over a person, with the subsequent heinous results.
Once possessed, the demonic infestation “causes” the host body to do all kinds of dastardly deeds. That might include why some people convince themselves to run for public office when, in actuality, they are not competent for such public service. Just jesting about that last statement. Regardless, the believability of external forces outside the person is an ancient speculation. Most things are not all that new in terms of human nature and the consequences of behavioral antics. For an assertion of evil and the reflection it bears in crypto-criminology, such a thing is nothing more than the illicit and illegal things people do.
Evil is a shortcut to describe immoral and criminal behavior. Nonetheless, many ascribed that affiliation to the purposes of expressing the influence of the supernatural, the occult, or other associated manifestations from another dimension. Additionally, as one college thesis proposal offered, American media of all types demonstrate an affinity for believing in the potency of unseen influence or entities. From comic books to television, movies, and a variety of story genres, horror tales are very much at the forefront. Demonic archetypes appear in many forms throughout mainstream social media. Symbolism is everywhere and superstitions abound.
In one survey conducted in 2014 by a major research firm, approximately 80% of respondents identified themselves as “superstitious” in some regard. Looking to an externality of cause-effect relationships creates a disharmonious juncture between emotional fiction and logical reason. As inferred by the surveyors, and subsequently by major social interests, beliefs can be used by the believers to significantly influence his or her behavior; for those who are weak, cowardly, emotional, immature, or otherwise refuse to self-evolve, potentially bad choices and poor decision making are the result. Beliefs are potent and believers convince themselves of the reality they select. Willful seduction to the “dark side” is easy; being grown up, knowledgeable, and mature is much more challenging. The wisdom of differentiation to wiser pursuits is tougher. Individually, one must insist upon persistent self-evolution in personal maturation.
In 200,000 years, a rough, playful figure of human existence, a question posited: is the human civilization more advanced, more literate, more self-sufficient, and more magnanimous? So-called civilization from that historical precipice transitioned about 6,000 years ago. Within the last 200 years, the advent of industrialization created further alterations. Naturally, factoring in the probability of the “exceptionality principle”, there are always exceptions; a further augmentation of the original questions includes the state of human nature. Has that changed?
No, to answer quickly and without equivocation, the basic primal and carnal, albeit selfish intentions, freely chosen and particularly selected, have not changed. Wicked, malevolent, demonic, and malicious intentions permeate every aspect of social engagement. Without the respite in the solitude of self-evolving individuality, some would not transform. Yet, a few do take command of themselves and change. Unfortunately, to the detriment of the many, most make choices contrary to their own betterment or the enrichment of the species.
In an opinion article from a major business-oriented national news organization in 2011, a Shakespearean admonition proclaimed that human nature does not change very much over time. With descriptive references to ambition, jealousy, hate, fear, incompetence, indecision, ignorance, and so on, predatory and greedy behaviors remain. Likewise, a cursory glance around the globe finds similar behavioral aspects just as rampant and unabated in other cultures. Selfishness, steeped in the archetypical scapegoating of the supernatural is all very human.
In a surreal portrayal of the intentions to rush headlong into hell, artists of one persuasion or another fictionalize the replication of real-life gluttony. Such inventive and salaciously creative mockery shocks for a nanosecond and then vanishes in the foolhardy cerebral numbness of the many. Sadly, the pomposity of stupidity, particularly among politicians, the most devious of the human species, flushes to lost memory repeatedly through the ages.
Unless a valiant warrior of significant exceptionality demands personal transformation, the vast majority prefer the primeval subsistence of parasitic self-worship. Pride, envy, anger, dejection, avarice, gluttony, and larceny, all metaphorically reflect the inner images of the willful resistance. To ascend to higher planes and vast reaches of imagined transmutation, the few climb the heights of the challenges, forsaking the demons that haunt every effort of thoughtful intention. Acts of treason come to mind, as contemplation forsakes the hard work of advancing the human species beyond that of cave dwellers in the treachery of tribal "cannibalism". To become a well-differentiated personality, the individuation process is intensive.
In ancient times, healers drilled holes in a person’s skull to allow demons to escape. Today, instead of drilling a person’s head, a psychologist or psychiatrist might “drill” the conceptualization of some demonic form. Modern “demons” on the inside are now some kind of “diagnosis. In a contemporary sense, the demonic archetypes of primeval times have transformed into the psychic “monsters” that fit neatly into a theoretical vortex. On the inside looking out, the humanistic monstrosity begs its exorcism to the reality of rational consensus.
In other words, the metaphorical application has changed from an anthropomorphic dimensional being to a psychological diagnosis, with a chemically contrived prescription. In the superficiality of contrived generalization, the archetypal reflection continues to confound easy explanation. As opposed to calling out Amadeus by name, and performing an exorcism, a supernatural mutation occurred over the centuries. Nonetheless, the demons are still present in every imaginary invention human thinking can conjure.
Today, the exorcism is a “therapy session” and the demonic form might be called hypersexuality disorder. Of course, this is only offered as a metaphorical point of conjecture. Supposedly, more intellectually prone, modern humans transform their demons in diverse ways. Of course, one might challenge the notion of the human species as more advanced. In a science publication on the net, the belief in demon possession is still very prevalent in the so-called modern world. While horror movies and literary genres are taut the fictional aspects, many religious affiliations do not discount the possibility of demonic afflictions.
While pondering the current state of human kind, a determined inquirer might wonder as to the limited progress made over the past couple hundred thousand years. In spite of techno advancements, supernatural fascination remains. An observer of the human condition is likely to infuse bias in such observations and draw a tentative conclusion based on personal beliefs. For that, the generalization of theoretical assessment is highly prejudicial.
As such, a perfect state of objectivity is challenging, and opinion, particularly anecdotal references, remains subject to skepticism. In the social studies arena, all efforts of “scientific” justification devolve repeatedly to individual conjecture through opinion, rumor, and gossip. Ideological prejudice influences conclusions drawn in a theoretical context, and investigative design is likewise affected. Regardless, one might accept that not much has transpired in terms of basic human nature. Demonology is a reflection of special interest in crypto-criminology.
