EVIDENCE OF OCCULT OPPRESSION AND SUBJECTION. Part 1 of 3
We must distinguish between general oppression and occult oppression and subjection. The symptoms may be similar in many respects, but in several important aspects they are not. The marks of occult involvement are easily distinguished to one experienced in this particular area of deliverance.
As a result of failing to distinguish between occult oppression and general demonic oppression issuing from other causes, many who have had prayer for deliverance have not been permanently set free. As we will show, those who have been involved in occultism have opened a "door" of access to oppressing spirits which they themselves must close by positive action and faith on their part. Moreover, liberation from occult oppression or subjection requires proper understanding of its peculiar nature and cause, the specific method of deliverance required, and the spiritual responsibilities of the one who has received deliverance from occult oppression.
General oppression, whether mental, physical, or spiritual, may result from any one of several causes. For example, it may result from some traumatic experience, sin, weakness, emotional crisis, resentment, hate, pride, fear, or illness. Occult oppression and subjection, however, always result from an individual's involvement in some form of fortunetelling, magic practice, spiritism, or false religious cult, either as practitioner, or, as is most often the case, as subject, follower, or participant.
Moreover, experience has shown that it is possible for a person to be "passively" subjected or oppressed, even though he has never actively participated in the occult. The Biblical basis for this fact is Exodus 20:3-6: God's "curse" falls upon "the children unto the third and fourth generation" of those who violate His commandment by calling upon other gods (demonic spirits and powers), which they do through involvement in the occult, for the purpose of breaking through the bounds which God has set for man.
The magnitude of the sin of occult involvement, which is an abomination to God (Deuteronomy 18:12), is confirmed by its deep power of enslavement, not only upon the participants themselves, but even upon their descendants. The reality of such passive oppression and subjection has been shown in the preceding study.
Both from Scripture and from experience it is evident that evil spirits who oppress human victims are of various kinds, and work in a variety of ways. There are blind spirits, deaf spirits, epileptic spirits, deceiving spirits, and lying spirits; spirits of pride, intellectualism, lust, infirmity, insanity, homosexuality, suicide, fear, apathy, anger, discord, strife, hate, resentment, depression, stubbornness, misunderstanding, gossip, obscenity, and many others. Oppression may be subjective, such as insanity, lust, or loss of health through disease and affliction; or objective, in which case the victim may be plagued by demonic apparitions and voices, or troubled by discord and strife through vexation by evil spirits.
These malevolent spirits are definite personalities, not mere habits, diseases, psychological conditions, or states of mind. Just as human beings vary in personality, power, ability, appetites, intelligence, and purpose, so do the demonic spirits. Their primary intention, as disembodied spirits, is to oppress or possess a person appealing to their particular nature or appetites, in order to hide, as it were, behind these traits, habits, weaknesses, and mental or physical conditions, and thereby escape detection.
An individual given to sexual looseness and excess, for instance, opens the door to demonic control in this particular area of his life by a spirit of lust with this characteristic appetite. The same would be true concerning a person who has a violent temper which he does not bring under control, or those who are given to pride, jealousy, hate, depression, gluttony, drug addiction, or any other weakness of character, mind or body. Demonic spirits seek to oppress those whose make-up, character, temperament, appetites, and moral, mental, or physical weaknesses are most harmonious to themselves. They bury themselves in the very structure of the person and actually identify with the personality of the victim insofar as possible.
This is why it is difficult for the novice to discern, or the medical doctor, psychologist, and psychiatrist to admit, the reality and activity of demonic spirits in such victims. The latter reduce such diseases as epilepsy, cancer, blindness and deafness, as well as abnormal personality and behavior problems, to functional or organic disorders. Hence, the presence and activity of demonic spirits in their victims are often described by other terms such as: complexes, habits, drives, hallucinations, delusions, delirium tremens, insanity, epilepsy, melancholia, masochism, homosexuality, schizophrenia, mania, depression, psychoneurosis, psychosis, compulsions, drug addiction, disease, and so on. Not that the terms are entirely inaccurate, but in many cases they are inadequate. They do not go deep enough in identifying the conditions and phenomena connected with the work of the powers of darkness in the lives of the oppressed.
Likewise, the parapsychologist describes the various manifestations of demonic powers by such terms as clairvoyance, telepathy, extrasensory perception, eidetic imagery, hypnotic suggestion, precognition, telesthesia, psychic phenomena, and so forth. He holds that such paranormal abilities and powers are merely manifestations and projections of the human subconscious or psyche, or that they can be explained in some other natural and rational manner as a rule.
Thus, the presence and activity of such personal entities as demonic spirits are not easily perceptible to the analytical investigators of the paranormal, for the precise reason that Satan does not publicly announce his presence and work in an individual by handing out "calling cards"!
However, growing numbers of psychologists, psychiatrists, and physicians are beginning to see and admit that they can no longer dismiss demonic oppression as mere religious delusion or pagan superstition. They are finding it to be a dreadful reality, and that there are definite limits beyond which medicine and psychiatry cannot penetrate to bring the necessary liberation to the suffering individual.
In one instance, the church which a certain person pastored was contacted by a Christian psychologist asking for prayer for the deliverance of one of his patients. He recognized that the woman was bound and oppressed by Satan and that he was unable to help her with mere technical knowledge and skills. After the church prayed in faith for her liberation in the Name of Jesus, the psychologist reported that she had been set free. He was then able to counsel effectively with her, which he had been unable to do previously.
Dr. William S. Reed, a well-known American surgeon, was reported to have said that he, as a surgeon, was convinced that many psychological and physical illnesses are the result of demonic attacks upon the individual; that on the basis of Mark 16:17, he himself used exorcism (casting out of evil spirits) when guided to do so; and that modern medicine and psychiatry should seriously consider the ministry of exorcism.
Often the connections between occult involvement and the oppression which results are so subtle that people are completely unaware of the insidious relationship until it is pointed out. For instance, who would have connected the chronic physical illness of Mrs. L. with her visit to a fortune teller? Mr. R. did not believe that his playing with the ouija board had any adverse spiritual effects upon him until it was manifested in his inability to exercise faith to receive the Holy Spirit. For many years Mrs. T. was unaware that her persistent marital problems and apathy toward life began the day after her participation in a seance. And who would have seen the cause of the chronic phobias and doubts of another person who had been healed as an infant by an occult or magic healer?
Mr. B. regularly visited fortune tellers, but did not realize until it was shown him that this accounted for an uncontrollable spirit of lust, from which he could not escape, and also explained his pride, indifference, immaturity, and hate. A brutal, demon possessed child, subject to periods of violent rage, was the result of the parents' participation in the occult, but this was unknown until counseling revealed the cause. Mrs. C. suffered from severe depression and thoughts of self destruction, little realizing that her participation in seances was the cause.
Miss W. had been committed to a mental institution at one time, spent much money visiting doctors, psychologists, and psychiatrists, and had sought help and counseling from many sources concerning her psychotic condition, all to no avail. Little did she realize that it resulted from her past fortunetelling practices and other occult connections. Likewise, Mrs. G. was unaware that her visits to the fortune tellers were responsible for the "voices" she heard and demonic apparitions she saw, until this was shown her in counseling. Who would have seen a connection between the morbid depression and extreme negativism of Mr. V. and his visits to meetings of Spiritualists and other religious cults such as Theosophy and Rosicrucians, even though he only went out of curiosity?
Homosexuality and fear of crowds were the result of another individual's involvement in the practice of table-tipping and consulting the ouija board as a child. The rapid mental and physical deterioration of another victim of occult oppression was traced to submission to hypnotism and treatment by "Concept Therapy." Mrs. D. found through counseling that her depression and lack of desire for spiritual things followed her visit to a fortune teller. Although he had prepared for the ministry, Mr. T. later fell back into the world, was divorced, and lost interest in Christianity. He was then surprised to learn that his troubles stemmed from his practice of self-hypnosis, astrology, and other occult interests.
The removal of warts by magic charming and involvement in other magic practices has resulted in alcoholism, oppression by sex spirits, and other forms of demonic oppression in some cases. The parents' participation in occult practices resulted in a young man and a young woman being oppressed by demonic apparitions and vexed with other problems. Palm reading was the cause of one woman's serious domestic problems, and another's oppression in which she heard voices and saw a ghostly apparition.
Water dowsing explained the resistance of one man to the Scriptural teaching concerning the Holy Spirit. It was also the cause of another's vexation with a serious problem over which he could not achieve victory, and resulted in insanity to still another who practiced this ancient heathen method of divining. Playing with the ouija board and visits to fortunetellers led Mrs. F. to attempt suicide. The consequence of having a burn "blown" away by magic charming was severe depression for Mrs. R. The relation between the mental illness of Mrs. A. and her practice of table-tipping as a child seemed remote until she experienced immediate liberation upon confessing this occult sin and receiving prayer for deliverance.
Another, who could have no assurance of salvation, due to oppression by a deceiving spirit, was delivered when she was shown the connection between her mental suffering and a healing she had received from a psychometric healer who diagnosed her illness by touch. Chronic asthma was the consequence of involvement in magical practices, from which a sufferer was set free upon learning of the cause. Liberation from severe mental, physical, and spiritual oppression came to another who fell victim to the insidious powers of darkness after visits to Spiritualists' meetings, while another was set free from psychic subjection which resulted from occult practices, when shown the source and nature of her extrasensory powers.
The examples from this certain pastor’s files could be multiplied, for there are few families in which at least one member has not had contact with occult spirits in one form or another, with its resultant oppression or subjection. Although few people are aware of the various forms in which occult oppression and subjection express themselves, there is no doubt that occult involvement always results in bondage. This conclusion is based on a pastor’s experiences in deliverance. First he had established the connection between the occult involvement and the bondage, then the oppressed individual confessed his occult sins and commanded Satan to depart. The result is always the same: the person is delivered. In instances where the individual was also psychically subjected (having extrasensory powers, seeing apparitions, hearing spirit voices, and so on), these experiences have immediately ceased, thereby proving their occult source.
A distinction should be made between "subjection" and "oppression" resulting from occult involvement. Subjection means that malevolent spirits have brought the victim under the domination and control of the powers of darkness. The victim has been made subject to, or enslaved by, such things as sexual lust, violent temper, drugs, uncontrollable thoughts, resistance to divine things, compulsive behavior, lying, hate, religious delusions, self-pity, or forms of occultism. A person thus subjected often becomes psychic himself, and is so enslaved by occultism that he lacks the will, and sometimes even the desire, to be set free.
Oppression resulting from occult involvement means that the victim has been afflicted with some form of mental, physical, emotional, or psychic ailment or distress such as depression, fear, mental illness, disease, pain, apathy, marital discord, compulsive thoughts of suicide, apparitions, and so forth.
The characteristics listed in the rest of this study are evidences of occult subjection and oppression. Some of these symptoms may result from other causes, but the existence of any of these manifestations usually indicates the presence and activity of demonic spirits, as well as the need for deliverance.
Occult subjection and oppression may be classified for clarification into five categories: Mental and Emotional; Psychic; Spiritual; Physical; Material, Domestic, and Social.
A. Mental and Emotional Disturbances and Abnormalities.
Contrary to common wisdom, many psychoneuroses, psychoses, and other mental and emotional abnormalities result, not from functional or organic causes, but from occult involvement. Some of the following symptoms could be classified as "psychic" disturbances or abnormalities in character; however, we will purposely be limiting our later discussion of "psychic" subjection and oppression to the strict parapsychological sense of the term, namely, to extrasensory functioning, such as clairvoyance, telepathy, and precognition, and to such psychic phenomena as apparitions or poltergeist activity. Note further that "mental and emotional" does not necessarily imply "inward," but many of the following mental and emotional disturbances and abnormalities will also affect the outward behavior of the oppressed individual.
1. Psychoses indicative of occult oppression or subjection.
Symptoms in this category include serious, prolonged depression or melancholia; resignation to failure or misfortune; habitual gloominess, morbidity and negativism, boredom and indifference (ennui), as well as apathy in general.
Persons thus afflicted are often more interested in their own inward thoughts than in what goes on around them, and may respond in an abnormal, dull manner to others and to reality. They manifest extreme introversion; that is, they live within themselves and take no interest in their surroundings. At times they shun others, withdrawing and spending long periods of time alone, sometimes in a darkened room with the shades drawn, in a morose state of mind. Excessive weeping may also accompany this condition, as well as self-accusation of sins, frequently with thoughts of self-destruction. Such individuals often lack normal emotional response and contact with reality. They live in a private world where little affects them except their own fantasies and dreams.
In some oppressed persons, this state of depression alternates with a directly opposite mood of extreme joy, happiness, exhilaration, and optimistic outlook. This mental disorder, known as manic-depressive psychosis, is characterized by extreme, sudden changes in mood, fluctuating up and down, often without warning.
Delusions, so-called hallucinations, and psychic oppression are frequently present in victims of occult involvement who have become psychotic. There may be compulsive thoughts of violence and aggression, and destructive emotions of hate, rage, resentment, jealousy, suspicion, envy, malice, and other antisocial abnormalities. Great excitement and perturbation over trivial matters, and other indications of mania are often seen, as well as unpredictable impulses, moods, actions, and other psychopathic indications of insanity.
There is often found in such persons a continual "flight of ideas." The individual goes off on one tangent or another, often without completing a thought, and there is a general incoherence of thoughts and ideas. Generally, they are irresponsible, unpredictable, and undependable. Unreasonable attitudes or demands are characteristic of demonic activity in such persons.
As a result of occult involvement, some individuals are in subjection to extreme and uncontrollable passions and appetites. Vile language, sexual allusions or displays are common, together with inexplicable character or personality changes toward moral degeneracy. There may be found such sexual aberrations as homosexuality, masochism, self-abuse, promiscuity, sadism, abnormal sexuality, uncontrollable lustful thoughts and images, and suggestive behavior and dress.
The presence and activity of demonic powers is also indicated by enslavement to evil habits such as drug addiction, gluttony (compulsive eating), addiction to alcohol or tobacco, compulsive gambling, and many other forms of excess and intemperance.
2. Psychoneuroses indicative of occult oppression and subjection.
A neurotic person exhibits symptoms such as persistent, chronic fear or dread. Generally, there is a morbid anxiety that something dreadful is about to happen, or that one has not done something he ought to have done, or has done something that he should not have done, and so on. There are often feelings of apprehension, consternation, panic and hysteria, or evidence of strong nervous tension. The individual often works and lives at a frenzied pace, frequently suffering insomnia and extreme restlessness. Other abnormalities seen in neurotics include difficulty in making decisions, inability to adjust normally to certain situations, and the need of constant guidance and reassurance by others because of personal feelings of inadequacy and immaturity, or the fear of failure. Extreme hypersensitivity, irritability, and impatience are common. The individual is often ill-humored, argumentative, defiant, negative, always "on the defensive," and highly critical of others in an effort to justify his own deep feelings of inadequacy.
The most pathetic and difficult forms of neurotic oppression to deal with are the deep-rooted feelings of self-pity and the abnormal desire for attention found in some individuals. They dread being alone for any length of time and have need of constant companionship and conversation. They often feel mistreated, misunderstood, misrepresented, and disliked by others. Frequently, they develop some psychosomatic ailment or disease as a result of the subconscious desire for attention, in order to find escape through sickness from the problems and perplexities of life. Such persons, called "hypochondriacs," seek to control and manipulate others by the shrewd use of their illness. Their households and families are forced to adjust to their abnormal life and whims, sacrificing everything for their personal comfort. Edited. Shared.
To be Continued.
God willing, more will be posted soon. All glory to Jesus alone.
❤️EVIDENCE OF OCCULT OPPRESSION AND SUBJECTION. Part 1 of 3
We must distinguish between general oppression and occult oppression and subjection. The symptoms may be similar in many respects, but in several important aspects they are not. The marks of occult involvement are easily distinguished to one experienced in this particular area of deliverance.
As a result of failing to distinguish between occult oppression and general demonic oppression issuing from other causes, many who have had prayer for deliverance have not been permanently set free. As we will show, those who have been involved in occultism have opened a "door" of access to oppressing spirits which they themselves must close by positive action and faith on their part. Moreover, liberation from occult oppression or subjection requires proper understanding of its peculiar nature and cause, the specific method of deliverance required, and the spiritual responsibilities of the one who has received deliverance from occult oppression.
General oppression, whether mental, physical, or spiritual, may result from any one of several causes. For example, it may result from some traumatic experience, sin, weakness, emotional crisis, resentment, hate, pride, fear, or illness. Occult oppression and subjection, however, always result from an individual's involvement in some form of fortunetelling, magic practice, spiritism, or false religious cult, either as practitioner, or, as is most often the case, as subject, follower, or participant.
Moreover, experience has shown that it is possible for a person to be "passively" subjected or oppressed, even though he has never actively participated in the occult. The Biblical basis for this fact is Exodus 20:3-6: God's "curse" falls upon "the children unto the third and fourth generation" of those who violate His commandment by calling upon other gods (demonic spirits and powers), which they do through involvement in the occult, for the purpose of breaking through the bounds which God has set for man.
The magnitude of the sin of occult involvement, which is an abomination to God (Deuteronomy 18:12), is confirmed by its deep power of enslavement, not only upon the participants themselves, but even upon their descendants. The reality of such passive oppression and subjection has been shown in the preceding study.
Both from Scripture and from experience it is evident that evil spirits who oppress human victims are of various kinds, and work in a variety of ways. There are blind spirits, deaf spirits, epileptic spirits, deceiving spirits, and lying spirits; spirits of pride, intellectualism, lust, infirmity, insanity, homosexuality, suicide, fear, apathy, anger, discord, strife, hate, resentment, depression, stubbornness, misunderstanding, gossip, obscenity, and many others. Oppression may be subjective, such as insanity, lust, or loss of health through disease and affliction; or objective, in which case the victim may be plagued by demonic apparitions and voices, or troubled by discord and strife through vexation by evil spirits.
These malevolent spirits are definite personalities, not mere habits, diseases, psychological conditions, or states of mind. Just as human beings vary in personality, power, ability, appetites, intelligence, and purpose, so do the demonic spirits. Their primary intention, as disembodied spirits, is to oppress or possess a person appealing to their particular nature or appetites, in order to hide, as it were, behind these traits, habits, weaknesses, and mental or physical conditions, and thereby escape detection.
An individual given to sexual looseness and excess, for instance, opens the door to demonic control in this particular area of his life by a spirit of lust with this characteristic appetite. The same would be true concerning a person who has a violent temper which he does not bring under control, or those who are given to pride, jealousy, hate, depression, gluttony, drug addiction, or any other weakness of character, mind or body. Demonic spirits seek to oppress those whose make-up, character, temperament, appetites, and moral, mental, or physical weaknesses are most harmonious to themselves. They bury themselves in the very structure of the person and actually identify with the personality of the victim insofar as possible.
This is why it is difficult for the novice to discern, or the medical doctor, psychologist, and psychiatrist to admit, the reality and activity of demonic spirits in such victims. The latter reduce such diseases as epilepsy, cancer, blindness and deafness, as well as abnormal personality and behavior problems, to functional or organic disorders. Hence, the presence and activity of demonic spirits in their victims are often described by other terms such as: complexes, habits, drives, hallucinations, delusions, delirium tremens, insanity, epilepsy, melancholia, masochism, homosexuality, schizophrenia, mania, depression, psychoneurosis, psychosis, compulsions, drug addiction, disease, and so on. Not that the terms are entirely inaccurate, but in many cases they are inadequate. They do not go deep enough in identifying the conditions and phenomena connected with the work of the powers of darkness in the lives of the oppressed.
Likewise, the parapsychologist describes the various manifestations of demonic powers by such terms as clairvoyance, telepathy, extrasensory perception, eidetic imagery, hypnotic suggestion, precognition, telesthesia, psychic phenomena, and so forth. He holds that such paranormal abilities and powers are merely manifestations and projections of the human subconscious or psyche, or that they can be explained in some other natural and rational manner as a rule.
Thus, the presence and activity of such personal entities as demonic spirits are not easily perceptible to the analytical investigators of the paranormal, for the precise reason that Satan does not publicly announce his presence and work in an individual by handing out "calling cards"!
However, growing numbers of psychologists, psychiatrists, and physicians are beginning to see and admit that they can no longer dismiss demonic oppression as mere religious delusion or pagan superstition. They are finding it to be a dreadful reality, and that there are definite limits beyond which medicine and psychiatry cannot penetrate to bring the necessary liberation to the suffering individual.
In one instance, the church which a certain person pastored was contacted by a Christian psychologist asking for prayer for the deliverance of one of his patients. He recognized that the woman was bound and oppressed by Satan and that he was unable to help her with mere technical knowledge and skills. After the church prayed in faith for her liberation in the Name of Jesus, the psychologist reported that she had been set free. He was then able to counsel effectively with her, which he had been unable to do previously.
Dr. William S. Reed, a well-known American surgeon, was reported to have said that he, as a surgeon, was convinced that many psychological and physical illnesses are the result of demonic attacks upon the individual; that on the basis of Mark 16:17, he himself used exorcism (casting out of evil spirits) when guided to do so; and that modern medicine and psychiatry should seriously consider the ministry of exorcism.
Often the connections between occult involvement and the oppression which results are so subtle that people are completely unaware of the insidious relationship until it is pointed out. For instance, who would have connected the chronic physical illness of Mrs. L. with her visit to a fortune teller? Mr. R. did not believe that his playing with the ouija board had any adverse spiritual effects upon him until it was manifested in his inability to exercise faith to receive the Holy Spirit. For many years Mrs. T. was unaware that her persistent marital problems and apathy toward life began the day after her participation in a seance. And who would have seen the cause of the chronic phobias and doubts of another person who had been healed as an infant by an occult or magic healer?
Mr. B. regularly visited fortune tellers, but did not realize until it was shown him that this accounted for an uncontrollable spirit of lust, from which he could not escape, and also explained his pride, indifference, immaturity, and hate. A brutal, demon possessed child, subject to periods of violent rage, was the result of the parents' participation in the occult, but this was unknown until counseling revealed the cause. Mrs. C. suffered from severe depression and thoughts of self destruction, little realizing that her participation in seances was the cause.
Miss W. had been committed to a mental institution at one time, spent much money visiting doctors, psychologists, and psychiatrists, and had sought help and counseling from many sources concerning her psychotic condition, all to no avail. Little did she realize that it resulted from her past fortunetelling practices and other occult connections. Likewise, Mrs. G. was unaware that her visits to the fortune tellers were responsible for the "voices" she heard and demonic apparitions she saw, until this was shown her in counseling. Who would have seen a connection between the morbid depression and extreme negativism of Mr. V. and his visits to meetings of Spiritualists and other religious cults such as Theosophy and Rosicrucians, even though he only went out of curiosity?
Homosexuality and fear of crowds were the result of another individual's involvement in the practice of table-tipping and consulting the ouija board as a child. The rapid mental and physical deterioration of another victim of occult oppression was traced to submission to hypnotism and treatment by "Concept Therapy." Mrs. D. found through counseling that her depression and lack of desire for spiritual things followed her visit to a fortune teller. Although he had prepared for the ministry, Mr. T. later fell back into the world, was divorced, and lost interest in Christianity. He was then surprised to learn that his troubles stemmed from his practice of self-hypnosis, astrology, and other occult interests.
The removal of warts by magic charming and involvement in other magic practices has resulted in alcoholism, oppression by sex spirits, and other forms of demonic oppression in some cases. The parents' participation in occult practices resulted in a young man and a young woman being oppressed by demonic apparitions and vexed with other problems. Palm reading was the cause of one woman's serious domestic problems, and another's oppression in which she heard voices and saw a ghostly apparition.
Water dowsing explained the resistance of one man to the Scriptural teaching concerning the Holy Spirit. It was also the cause of another's vexation with a serious problem over which he could not achieve victory, and resulted in insanity to still another who practiced this ancient heathen method of divining. Playing with the ouija board and visits to fortunetellers led Mrs. F. to attempt suicide. The consequence of having a burn "blown" away by magic charming was severe depression for Mrs. R. The relation between the mental illness of Mrs. A. and her practice of table-tipping as a child seemed remote until she experienced immediate liberation upon confessing this occult sin and receiving prayer for deliverance.
Another, who could have no assurance of salvation, due to oppression by a deceiving spirit, was delivered when she was shown the connection between her mental suffering and a healing she had received from a psychometric healer who diagnosed her illness by touch. Chronic asthma was the consequence of involvement in magical practices, from which a sufferer was set free upon learning of the cause. Liberation from severe mental, physical, and spiritual oppression came to another who fell victim to the insidious powers of darkness after visits to Spiritualists' meetings, while another was set free from psychic subjection which resulted from occult practices, when shown the source and nature of her extrasensory powers.
The examples from this certain pastor’s files could be multiplied, for there are few families in which at least one member has not had contact with occult spirits in one form or another, with its resultant oppression or subjection. Although few people are aware of the various forms in which occult oppression and subjection express themselves, there is no doubt that occult involvement always results in bondage. This conclusion is based on a pastor’s experiences in deliverance. First he had established the connection between the occult involvement and the bondage, then the oppressed individual confessed his occult sins and commanded Satan to depart. The result is always the same: the person is delivered. In instances where the individual was also psychically subjected (having extrasensory powers, seeing apparitions, hearing spirit voices, and so on), these experiences have immediately ceased, thereby proving their occult source.
A distinction should be made between "subjection" and "oppression" resulting from occult involvement. Subjection means that malevolent spirits have brought the victim under the domination and control of the powers of darkness. The victim has been made subject to, or enslaved by, such things as sexual lust, violent temper, drugs, uncontrollable thoughts, resistance to divine things, compulsive behavior, lying, hate, religious delusions, self-pity, or forms of occultism. A person thus subjected often becomes psychic himself, and is so enslaved by occultism that he lacks the will, and sometimes even the desire, to be set free.
Oppression resulting from occult involvement means that the victim has been afflicted with some form of mental, physical, emotional, or psychic ailment or distress such as depression, fear, mental illness, disease, pain, apathy, marital discord, compulsive thoughts of suicide, apparitions, and so forth.
The characteristics listed in the rest of this study are evidences of occult subjection and oppression. Some of these symptoms may result from other causes, but the existence of any of these manifestations usually indicates the presence and activity of demonic spirits, as well as the need for deliverance.
Occult subjection and oppression may be classified for clarification into five categories: Mental and Emotional; Psychic; Spiritual; Physical; Material, Domestic, and Social.
A. Mental and Emotional Disturbances and Abnormalities.
Contrary to common wisdom, many psychoneuroses, psychoses, and other mental and emotional abnormalities result, not from functional or organic causes, but from occult involvement. Some of the following symptoms could be classified as "psychic" disturbances or abnormalities in character; however, we will purposely be limiting our later discussion of "psychic" subjection and oppression to the strict parapsychological sense of the term, namely, to extrasensory functioning, such as clairvoyance, telepathy, and precognition, and to such psychic phenomena as apparitions or poltergeist activity. Note further that "mental and emotional" does not necessarily imply "inward," but many of the following mental and emotional disturbances and abnormalities will also affect the outward behavior of the oppressed individual.
1. Psychoses indicative of occult oppression or subjection.
Symptoms in this category include serious, prolonged depression or melancholia; resignation to failure or misfortune; habitual gloominess, morbidity and negativism, boredom and indifference (ennui), as well as apathy in general.
Persons thus afflicted are often more interested in their own inward thoughts than in what goes on around them, and may respond in an abnormal, dull manner to others and to reality. They manifest extreme introversion; that is, they live within themselves and take no interest in their surroundings. At times they shun others, withdrawing and spending long periods of time alone, sometimes in a darkened room with the shades drawn, in a morose state of mind. Excessive weeping may also accompany this condition, as well as self-accusation of sins, frequently with thoughts of self-destruction. Such individuals often lack normal emotional response and contact with reality. They live in a private world where little affects them except their own fantasies and dreams.
In some oppressed persons, this state of depression alternates with a directly opposite mood of extreme joy, happiness, exhilaration, and optimistic outlook. This mental disorder, known as manic-depressive psychosis, is characterized by extreme, sudden changes in mood, fluctuating up and down, often without warning.
Delusions, so-called hallucinations, and psychic oppression are frequently present in victims of occult involvement who have become psychotic. There may be compulsive thoughts of violence and aggression, and destructive emotions of hate, rage, resentment, jealousy, suspicion, envy, malice, and other antisocial abnormalities. Great excitement and perturbation over trivial matters, and other indications of mania are often seen, as well as unpredictable impulses, moods, actions, and other psychopathic indications of insanity.
There is often found in such persons a continual "flight of ideas." The individual goes off on one tangent or another, often without completing a thought, and there is a general incoherence of thoughts and ideas. Generally, they are irresponsible, unpredictable, and undependable. Unreasonable attitudes or demands are characteristic of demonic activity in such persons.
As a result of occult involvement, some individuals are in subjection to extreme and uncontrollable passions and appetites. Vile language, sexual allusions or displays are common, together with inexplicable character or personality changes toward moral degeneracy. There may be found such sexual aberrations as homosexuality, masochism, self-abuse, promiscuity, sadism, abnormal sexuality, uncontrollable lustful thoughts and images, and suggestive behavior and dress.
The presence and activity of demonic powers is also indicated by enslavement to evil habits such as drug addiction, gluttony (compulsive eating), addiction to alcohol or tobacco, compulsive gambling, and many other forms of excess and intemperance.
2. Psychoneuroses indicative of occult oppression and subjection.
A neurotic person exhibits symptoms such as persistent, chronic fear or dread. Generally, there is a morbid anxiety that something dreadful is about to happen, or that one has not done something he ought to have done, or has done something that he should not have done, and so on. There are often feelings of apprehension, consternation, panic and hysteria, or evidence of strong nervous tension. The individual often works and lives at a frenzied pace, frequently suffering insomnia and extreme restlessness. Other abnormalities seen in neurotics include difficulty in making decisions, inability to adjust normally to certain situations, and the need of constant guidance and reassurance by others because of personal feelings of inadequacy and immaturity, or the fear of failure. Extreme hypersensitivity, irritability, and impatience are common. The individual is often ill-humored, argumentative, defiant, negative, always "on the defensive," and highly critical of others in an effort to justify his own deep feelings of inadequacy.
The most pathetic and difficult forms of neurotic oppression to deal with are the deep-rooted feelings of self-pity and the abnormal desire for attention found in some individuals. They dread being alone for any length of time and have need of constant companionship and conversation. They often feel mistreated, misunderstood, misrepresented, and disliked by others. Frequently, they develop some psychosomatic ailment or disease as a result of the subconscious desire for attention, in order to find escape through sickness from the problems and perplexities of life. Such persons, called "hypochondriacs," seek to control and manipulate others by the shrewd use of their illness. Their households and families are forced to adjust to their abnormal life and whims, sacrificing everything for their personal comfort. Edited. Shared.
To be Continued.
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God willing, more will be posted soon. All glory to Jesus alone.
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