A quick note from the world of the dead about drawing inferences and implications from what you read into here and the utility of doing so to those who read the entries in this glossary of demonic argot: some people say things one way; and, other people might say it that way, too.
I think what they mean is, mind the gap.
§§§
Idioms are speech and expressions that refer to phrases, sayings, or constructions that are characteristic of a particular language and convey meanings that are not directly deducible from the individual words or their literal translations. These expressions often reflect cultural nuances, historical contexts, and linguistic evolution, making them integral to natural and fluent language use but potentially challenging for language learners to understand without specific knowledge or context.
Categories of Idiomatic Expressions
- Idioms: Fixed, culturally specific phrases where the meaning cannot be inferred from the literal interpretation, e.g., "kick the bucket" (to die).
- Slang: Informal language that often emerges from specific social groups or subcultures, e.g., "ghost" (to abruptly cut off communication without explanation).
- Colloquialisms: Everyday language and informal phrases used in casual conversation, not always nonsensical outside context, but deeply rooted in cultural habits, e.g., "gonna" (going to).
- Jargon: Specialized language used by a particular profession, interest group, or subculture, which can be idiomatic within its context, e.g., "blue sky thinking" (creative thinking, free of constraints).
- Proverbs: Traditional sayings that express perceived truths or pieces of advice, often metaphorical, e.g., "The early bird catches the worm" (suggesting that being early or proactive is advantageous).
- Clichés: Overused expressions that have lost originality and impact through repetition, e.g., "time will tell" (suggesting that more information will become clear later).
- Euphemisms: Mild or indirect expressions substituted for ones considered harsh or blunt when referring to something unpleasant or embarrassing, e.g., "between jobs" (unemployed).
- Phrasal Verbs: Verb + preposition/adverb combinations where the combined meaning is not always predictable from the individual parts, e.g., "give up" (to stop trying).
- Metaphors and Similes: Figurative language comparing two unlike things, often idiomatic when the comparison becomes a fixed expression, e.g., "heart of gold" (very kind, generous).
Each variant plays a crucial role in enriching a language, offering speakers a range of expressive possibilities and adding depth to communication. Their use and understanding can significantly contribute to linguistic competence and cultural fluency.
About this Idiom Dictionary
Idioms are understood culturally and contextually rather than through literal interpretation. This page informs a perspective and knowledge external to the culture and context that is the subject of this blog.
“We twist our words up to make people think about them longer.”
The compilation of idiomatic expressions on this page forms an idiom dictionary specific to that culture and community (called an idioglossia), including only those expressions unique to and spoken within that group. Ensuring that their unique mode of communication is accurately documented and understood preserves the unique cultural identity of the community, which, in part, values ways to foster a sense of belonging among its members. Additionally, grouping idiomatic phrases and terms that share a common context makes them easier to define and understand, and to infer or make connections between them not explicitly stated.
What further justifies the creation of an idioglossia is the continual growth of the community’s language it defines. Adding new and evolving phrases and terms to a general idiom dictionary fails to track the community’s specific linguistic development and loses its ability to foster a deeper understanding of the group’s unique speech patterns. An idioglossia, therefore, not only captures the current state of the language but also evolves alongside the community, maintaining its relevance and enhancing communication within the group.
This glossary, which has over 400 terms in the hopper, aims to bridge the language gap between members and non-members of this community for several important reasons:
- Ubiquity. This unique idiom is spoken and heard everywhere, all the time. Yet, unless you are a member of its community, you may not be able to ascertain its meaning. This widespread use means widespread killers, which makes it crucial for outsiders to have a means of understanding it
- Extensiveness. The idiomatic lexicon of this community is incredibly extensive, covering a wide range of subjects. Its breadth adds to the complexity and richness of their communication.
- Cryptic Nature. The lexicon is highly cryptic, often describing acts of violence and other illicit activities. This makes it challenging for outsiders to decipher without proper guidance.
- Importance of Understanding. Because it is the tongue of killers, a language heard everywhere, there should be a way to bridge the gap between members and non-members, ensuring that outsiders are informed of important things that could affect them.
- Secrecy. The community has adopted a policy of absolute secrecy, which accounts for their reluctance and unwillingness to confer their manner of speaking to outsiders. This secrecy further complicates the understanding and dissemination of their idiom.
Even if the confederacy had not adopted a policy of absolute secrecy, there would be little reason to share their idiomatic lexicon with outsiders due to the nature of idiomatic lexicons in general. Creating, evolving, and maintaining a unique lexicon of idiomatic speech fosters a sense of unity and identity within a given community. It serves as a cultural cornerstone, enhancing bonds within the group by providing a shared linguistic framework that is exclusive to its members. The intimacy derived from understanding and using these unique expressions creates a strong sense of belonging and solidarity, reinforcing communal ties. It only makes sense to talk like one of them if you are one of them.
Therefore, even if secrecy were not a factor, the community would still have little reason to invite outsiders to participate in their conversations. Doing so would blur the line of what makes their communication unique and intimate.
Requisite Knowledge
A majority of terms used to define various demonic idiom rely on a thorough understanding of the aforementioned community, the violence they commit and the means by which they commit it, and the occasions and circumstances by which it is committed, and, of course, the victim-targets against which the violence is committed. Although the explanations for all of these are rather extensive, by the end, they all boil down to a very succinct means for describing them, namely, more demonic idiom.
The violence that is the primary characteristic of the community is called drama, which is the repeated, ongoing and continual assault by demonic weaponry and other harmful devices deployed during periods of high demonic activity by the confederacy of otherwise independent affiliates of demon-human cooperatives.
It is imperative to understand the relationships and dependencies between drama, demonic weaponry, periods of high demonic activity and the confederacy. Following are descriptions of most of the connections between the time a period of high demonic activity occurs to the time the drama ensues:
- the weaponry used to commit the violence is made available only during periods of high demonic activity
- the violence committed during such periods is called drama; the use of this term infers the use of demonic weaponry to commit violence during a period of high demonic activity, all in a word
- the violence could be intentioned to kill, but is primarily and always at least intentioned to maim over the course of multiple campaigns of drama —sometimes over the course of years — which eventually kill
- drama only occurs during such periods because that its the only time the demonic weaponry used to affect is available — which is not a tradition or choice, but a constraint due to the nature of such periods. It’s like a werewolf and a full moon, except that the drama is completely voluntary. The period simply marks the season for drama. Important to note that although the drama is completely voluntary, no one refuses to participate; moreover, drama happens during every period of high demonic activity
- drama, on the other hand, is an opportunity that the confederacy has made (and has committed to continue to make) a conscious and willing choice to never pass by; it is not compulsory, but nonetheless marks every period of high demonic activity
- when such a period begins, so does the drama; the drama continues, unabated, until the period ends
- although periods of high demonic activity and the procurement and use of demonic weaponry by the confederacy on victim-targets have no intrinsic ties, it is made obligatory by an intermediate element, namely, demons, who have instituted a core policy regarding the availability of their weaponry: "If the opportunity presents itself, you take it."
An entity relationship diagram that provides the requisite context for understanding the terms in this glossary by showing the causal connections between the primary subjects of the blog narrative (it is missing anger, the term to describe drama from the perspective of victim-targets)
About the names
Keep in mind that “confederacy” and “affiliates” are arbitrarily chosen, generalized terms they describe organizations and their respective structures. I am the only one who uses these terms; they sound dumb to everyone else. Still, for the purposes of this blog, these suffice in that they sufficiently describe the relationships between entities whose names are a little more specific and less controversial.
Over the years, I have called the confederacy and affiliates all kinds of different things, but have yet to land on exactly what they call themselves. But for the purposes of establishing identity, and defining the entities involved I just use generic functional terms.
About the diagram
Although sufficient for the purposes of this glossary, the diagram lacks a description of the causal connection between two key elements: demons and me. Although the significance is paramount to everyone, demons and humans alike, illustrating them here would overlabor the goal of providing context solely for the purposes of comprehending demonic idiom and for understanding the dynamics of the relationships between the subjects that brings to bear the tragedy that is drama.
NOTE | Moreover, I have very little to go on from the demons' perspective — they avoid the topic altogether, and have left me mostly in the dark as to their thoughts on the matter, save two tidbits over the years: I heard they call(ed) me the Engine, in part, because the periods of high demonic activity caused by me powered their agenda; and, at one point, they thought they would find another such as myself, although I doubt they still do. Regardless, this vain hope was the basis for the risking of engine failure, as it were, on account of their deadly drama on me. "If I die, you'll lose everything you have, and everything you want." "We'll find another." That was the year 2015. So far, no other.
Nonetheless, a brief description of the connections:
The relationship between a period of high demonic activity and the confederacy's procurement and use of demonic weaponry on victim-targets has an intermediate element, namely, demons, both of whom have established and instituted the same core operational policy: "If the opportunity presents itself, you take it."
Demons take the opportunity periods of high demonic activity afford to provision demonic weaponry to the confederacy (it is the only time they can do it), and the confederacy takes the opportunity to procure demonic weaponry provisioned by demons (it is the only way they can get it). The overall opportunity is a means to advance their mutual agenda: The Exclusion.
The entity relationship diagram (above) effectively illustrates the intricate connections between a period of high demonic activity, demonic weaponry, drama/anger, and the confederacy of demon-human cooperative affiliates. It details how the availability of demonic weaponry is contingent solely on the occurrence of these specific periods, during which the boundaries between our realm and the realm of demons overlap, allowing such weaponry to be tangible and procurable (and, of course, deadly). This diagram further clarifies that while the weaponry is available during these periods, it is the confederacy's deliberate choice to arm themselves. With the demonic weaponry in the hands of the confederacy, drama ensues. This visual representation serves as a foundational guide to understanding the dynamics and relationships that govern the actions and behaviors within this unique confederacy during critical periods of demonic activity.
Another causal connection that is missing from the diagram is an explanation for the occurrence of periods of high demonic activity due to me. The diagram simply shows that there is a causal connection: that periods of high demonic activity occur because of me, whether that is a choice, notwithstanding. What is most decidedly a choice, is what one does during such periods, so propounding on the connection between me and periods of high demonic activity would muddy the diagram with incidental connections, which might suggest that none of the subjects had a choice in the provision, procurement and use of demonic weaponry, which is patently untrue. I make the choice to never touch them every time they are available, and am never pressured, coerced or otherwise compelled to any such act so vile; moreover, I have never heard of anyone forced into that particular choice.
The definitions of both “anger” and “drama” have been clarified, which slightly modifies meaning and use. Extensive additions and corrections must be made. This is a good thing. It is one of the main points of blogging on this topic.
Secret Language or Necessity?
Necessity. The argot—of which idiomatic speech is a part—is an absolute necessity within the telepathic domain of discourse where it thrives. Whatever privacy telepathic communication offers in your immediate surroundings is lost to the broader community that facilitates these exchanges. This community is populated by individuals you cannot perceive until they "speak," and anything you say can be overheard by anyone at any time. It's not that you must "code" or "encrypt" your communication to maintain privacy, although that may occasionally be the case. Rather, because your communications are broadcast broadly, you need to direct them to your intended audience. Imaging IRC without private messaging; imaging email without addressing. You’d have to read every email sent to determine whether it was for you. And, you couldn’t assume any of them were or weren’t until you checked each one. Imagine 15 messages not intended for you for every one that wasn’t; then, imagine exchanging just four messages between you and someone else. That’s 60 more messages you had to read just to say, “Hello. How are you? Glad to hear it. I’m fine, also.”
Therefore, employing an admittedly complex and sometimes hard-to-decipher vocabulary becomes the only way to indicate both whom you are addressing and whom you are not. There's no turning your head or making eye contact, nor is there a way to turn your back on someone. Names are seldom used appropriately in any known telepathic circle, and no one is called by name unless they are. There's much more to be said about that—a lot more—but this suffices to establish the purpose of idiomatic speech and the overarching argot of this particular telepathic community. You will find that, wherever ideas are exchanged at the speed of thought, there’s a way to say the same things said with body language without extra words, but by choosing specific words.
...
Manner of speaking [or Tongue of design; see also Tongue of plenty]
"A 'manner of speaking' universally describes a specialized type of 'idioglossia' among all demons, affiliated or otherwise. Traditionally, idioglossia refers to a private language developed and used by a very tight-knit group — among humans, this is typically seen with young twins. For demons, however, 'idioglossia' assumes a cultural dimension, narrowing the definition to a unique lexicon of idioms and expressions developed within a closely-knit community (e.g., a race or horde), often incomprehensible to outsiders. When used in the broader cultural context of their confederacy, the term not only identifies and distinguishes a particular group but also becomes a crucial part of their social identity.
This interpretation was affirmed when a demon was overheard criticizing the confederacy's manner of speaking, remarking: 'I don’t like their manner of speaking — it’s base and indulgent and glorifies the gory.'
The culture-specific idioglossia exclusive to members of the confederacy is pivotal in strengthening internal bonds and affirming their collective identity. It encapsulates shared experiences, values, and history, turning language into both a badge of membership and a gatekeeper of cultural heritage.
Perceptively wordy
The term "perceptively wordy" refers to a mode of expression that employs vocabulary necessitating a sophisticated grasp of the nuances in meaning for accurate interpretation. This form of communication often involves the use of specialized or less commonly understood terms, where the full significance of the statements made hinges upon an in-depth understanding of these terms by the audience. Such expressions are typically used in contexts where precision and depth of understanding are paramount, and they may serve to both enlighten and challenge the listener or reader to delve deeper into the subject matter.
A discussion of a planned acoustical adjustment to the tones generated by ToneBarrier provides an illustrative example of a "perceptively wordy" statement, during which it was specified that the newly revised ToneBarrier score (series of tones) should "add volume without adding loudness."
This was described as "perceptively wordy" by a listener with knowledge of the difference between volume and loudness to another listener presumed yet ignorant of it. While related, these two terms possess distinct meanings in the field of acoustics, and an intricate understanding of their respective definitions is required to make distinctions.
NOTE | Volume refers to the space that the sound occupies, a conceptual expansion of its size and presence, while loudness is a subjective measure of the sound's perceived intensity. Without explicit clarification, a testament to the speaker's depth of knowledge goes unnoticed and underserved, and poses an implicit challenge to the audience, specifically, to grasp the import of the distinction without direct instruction.
By cueing a statement with the categorization of "perceptively wordy," it is assumed that the audience, despite possibly lacking immediate knowledge of the nuanced distinction, has a fundamental interest in understanding the statement, given their engagement with the subject matter. The cue itself is offered as gesture of positive social engagement, meant to stimulate thought and provoke inquiry —what exactly differentiates volume from loudness?—without preemptively satisfying this curiosity, thus encouraging a deeper engagement with the underlying concepts and, of course, other members of the audience.
Demon of design
A demon of design is a demonic entity, distinguished not by its origins or species, but rather by its unique aesthetic sensibility and individual purpose. Such demons transcend the conventional classifications of their kind, gaining recognition and identity through a distinct sense of style and a singular mission. This diverges from the typical categorization of demons based on lineage or type, positioning them instead through their nefarious acts and/or roles within both their realm and in their interactions with other realms.
While the identity and recognition of such figures among demonic entities are often associated with demonic realms or narratives, it is the distinctness of their deeds by which their names become synonymous that is the primary cognizable factor.
Example: The Boogeyman, traditionally born from a specific demon race, transcends his origins through his unique occupation and notoriety. His name alone evokes his singular identity, embodying the quintessence of a "demon of design" through his distinct role and presence in folklore.
Drama coach
A member of the confederacy who advises and instructs participants in drama who interact with a victim-target (whether directly or indirectly) of the proper mode and protocol of conduct to ensure that other aspects of the drama is within specified parameters and otherwise applied with great prejudice. There are restrictions on what can be said and done, and there are caps on how often something can be done and how much of it can be done, and there are further restrictions on when and it can be done and whether it should be done at all. It is the task of the drama coach to ensure that perpetrators know the rules and follow them.
“He’s got a rickety skeleton his pocket...”
“He’s got a rickety skeleton his pocket” is a way of describing the physical condition of a victim-target with a extensive history of sustained and intensified subjection to drama, the effects of which have culminated in specific set of externally visible injuries; specifically, by 1) sagging skin (“pocket”) that has lost most of its elasticity from the exorbitant number of impacts sustained by demonic weaponry fire, and by rapid weight-loss from malnutrition inherent to the lives of those ritually abused; and, 2) deformed and degraded bones jutting through thinned skin, which are akin to the bones of a rotted corpse (“skeleton”).
A victim-target who displays obvious signs of injury by drama (or anger) is said to be “transparently attracted to [their] drama.”
To spruce up [your, his, our, their] drama
To "spruce up [possessive pronoun] drama" refers to the concealment or mitigation of the visible signs of injury known to be caused by demonic weaponry and other drama devices. Drama is a series of multiple acts, the effects of which accumulate and then culminate into noticeable and tell-tale signs of abuse of this kind. This phrase implies a duty or obligation or, at the least, the opportunity to proactively engage the effects of drama by and through an attempt to maintain a semblance of normalcy in order to minimize social and personal repercussions by camouflaging the physical evidence of their involvement in the drama.
When this expression is utilized by non-victim-targets, it acknowledges not only the inevitable physical impact of the drama but also the necessity for social discretion and personal resilience. Advising a victim-target to "spruce up [their] drama" inevitably serves as a criticism of the ability of a victim-target to retain their dignity and to shield their otherwise overtly public struggle, having highlighted the near-impossibility to manage the complex interplay between visible scars of abuse and the maintenance of personal and communal identity while suffering a near-impossible problem.
Ignorantly satisfied
A declaration of contentment derived from a feigned lack of awareness or understanding of potential problems, complications, or detrimental truths. This condition assumes that the absence of knowledge inherently leads to happiness or peace, without the burdens of concern or responsibility that knowledge might bring.
When employed by the individuals of the speech community herein cataloged, the term is often self-applied by the ignorant party. In such instances, it reflects either their contentment in remaining uninformed or their deliberate choice to disregard known wisdom, typically as an act of defiance or contrariness.
It is crucial to differentiate "ignorantly satisfied" from its similar-sounding counterparts, such as "blissfully unaware.” While expressions like this convey a genuine lack of awareness, "ignorantly satisfied" implies a feigned ignorance. Here, the individual acknowledges their awareness of better judgment but chooses to announce a deliberate intention to disregard it to make a point.
Melt (n.), to melt (v.) [not melting or melted]
Common demonic vernacular that describes the most prominent visual indicator of a demon in transit from one realm to another. It is derived specifically by the way a demon looks from an external perspective when exiting their native realm. When a demon “cloaks out of” a realm they occupy, they gradually fade out of sight, becoming semi-translucent right before literally vanishing altogether; this happens (more or less) in reverse as demons “decloak into” their destination realm. It is not a substitute term for cloaking or transit; rather, it merely says that, by the particular sight of it, movement from place to place has occurred.
It has another likely meaning that applies to demons that seem to collapse inside their clothing, as if deflating like a balloon. Demons who exit a realm in this way leave a bundle of empty clothes they once occupied.
 |
| A diagram showing the state of a demon’s cloak relative to their current location (origin or destination) and the direction of transit (arriving/leaving origin/destination); cloak (human) = melt (demon), etc. |
Boldly rendered
Describes the visual appearance of a demon, who, having transited to a non-native realm, chose to modify their cloak for an unusually high degree of visibility. This choice is unorthodox among demons, who rarely allow even the slightest glimpse of their exotic and otherworldly features, maintaining instead the near-ubiquitous degree of semi-translucency that has led many to believe that demons are made of air.
Demons can assume varying degrees of cloak opacity, and nearly all have adopted a cautious approach when choosing their visibility factor when outside their realm of origin. It is uncommon to intentionally establish a vivid and otherwise highly visible presence in a realm not their own.
Rainbow that [or Jesus that]
Smellin’ Keller
Cinder Dog
A formidable type of demon originating from the realm of the dead, known among demons as the Afterworld. These entities manifest by rising from the ashes within fireplaces, subsequently taking possession of both the hearth and chimney. While they possess the innate ability to ascend from the ashes autonomously, they can also be deliberately summoned through arcane rituals for purposes of home protection.
Physical Appearance: Cinder Dogs are characterized by their unique coloration. The only difference between the complete absence of light and the color of a Cinder Dog is a faint, deep blue glowing sheen that becomes more perceptible up close. This blue sheen diminishes under brighter light, revealing a matte black finish that is smooth and devoid of any distinguishable hairs or whiskers. In terms of build, Cinder Dogs resemble a cross between a bulldog and a pit bull, exuding an aura of strength and intimidation.
Behavioral Traits: Cinder Dogs exhibit a demeanor much like that of a junkyard dog. They are fiercely territorial, aggressive, and protective of their domain. Their primary domain is the hearth and chimney, similar to how a junkyard dog vigilantly guards its territory. Cinder Dogs are known for their tenacity, vigilance, and unyielding nature when it comes to defending their space from intruders. Their presence is a constant, imposing force, ensuring that their designated area remains secure from any threats. [notes]
Cinder Sweep
A specialized exorcist whose primary role is the removal of Cinder Dogs from chimneys. Much like pest exterminators, Cinder Sweeps are called upon to address the presence of these demonic entities that inhabit and dominate hearths and chimneys. Their objective is clear: to eliminate the problem posed by Cinder Dogs and restore safety to the household. Through their expertise, Cinder Sweeps ensure that homes are free from the potential dangers associated with these supernatural beings, providing peace of mind to the residents. [notes]
Driven/Drive to distraction
To be “driven to distraction” is the result of unwilling conditioning to serve in a dehumanized capacity by being subjected to severe torment. The inflicted torment is designed to be so severe that the pain of the laborious role becomes bearable by comparison.
Someone who intentionally inflicts extreme suffering on another person to condition them for a painful and demeaning role is said to “drive to distraction.” This concept highlights a method of conditioning where resilience and focus in a painful role are achieved through deliberate and intense subjection to greater suffering. Such methods aim to make the person function undistracted by their pain by making the inflicted suffering so intense that it renders the pain associated with their role comparatively tolerable, making them less sensitive to the ongoing pain associated with their designated role. ilience and focus in a painful role are achieved through deliberate and intense subjection to greater suffering. Such methods aim to make the person function undistracted from their pain by making the inflicted suffering so intense that it literally renders the pain associated with their role comparatively tolerable, making them less sensitive to the ongoing pain associated with their designated role.
“They want to destroy your image, and make you a completely different person.”
A statement that informs a deliberate sequence of injurious acts orchestrated by confederates of the demon-human affiliates that is designed to systematically erode a victim-target's self-image and social standing by targeting only the physical and mental components that affect and influence reputation. This calculated pattern aims for a prolonged, irreversible decline in how the person is perceived by others, ultimately leading to irremediable social isolation and ruin. The intended results rely on the immutable biological factors that govern the how image and perception are intertwined with reputation.
The execution of the plan forms a trajectory characterized by its cumulative effect, where each injury builds upon previous ones, creating a momentum that becomes increasingly difficult to counteract or reverse. It primarily involves an ongoing campaign of strategic manipulation of the victim-target’s physical appearance and mental acuity through meticulously calculated acts.
These acts are designed to exploit the inherent biases in human perception (and other biases), and are focused solely on altering or damaging specific aspects of the victim-target’s appearance and behavior that are known to influence social judgment. The immediate and cumulative effects of these manipulations both create a sustained negative impact on the victim-target’s public image, leveraging the deeply ingrained biological factors that govern how reputation is perceived during the campaign, as well as afterwards.
The following lists the targeted areas of the body (i.e., physical vs. mental) and a brief summary of the intended injury (these are also factors in the biologically governed perception of image and subsequent assessment of reputation):
- Facial muscles: Disables, deforms or otherwise makes uncontrollable the movements and positioning of facial muscles that convey emotions.
- Spine: Reshapes and maligns of the spine, affecting how one stands, sits, and moves.
- Fat and muscle: Alters body composition in proportions that affect overall body symmetry (the relative sizes and shapes of its different parts, such as limb length, torso size, and muscle-to-fat ratios and distribution).
- Skin: Inflicts marks or scars in prominent areas, and destroys complexion by permanently damaging the texture of the skin, and then by inhibiting the regeneration and healing of the skin.
- Hair: Removes or dries or other damages hair and hair follicles on every part of the body it grows.
- Eyes and eyelids: Misaligns, fades, shrinks or otherwise damages the eyes, eyelids and related nerves that impairs functioning and distorts their distinctive features.
- Teeth: Misaligns, discolors and removes teeth [called teething] and causes mandibular deterioration to labor expression of emotion and inhibit communication
Pick-Up Sticks
A demonic weapon characterized by the strategic and covert use of mundane materials inflict persistent, cloaked torment on a victim-target, particularly, the feet.
Mechanism: The munition—comprising lint, bits of leaves, threads, and other small debris—is meticulously gathered by the perpetrator and scattered throughout the living area of the victim-target. The weapon is activated when the perpetrator picks up one of these seemingly innocuous items, positioning their hand toward a foot with a lifted toe, as though to toss the object beneath it. Upon standing upright, the perpetrator executes a kick, directing the cloaked munition toward the victim-target.
Effect: Upon contact with the victim-target’s feet, the munition induces sharp, stabbing pain, often described as piercing sensations. The pain is immediate and acute, yet the source remains undetectable, leaving the victim-target oblivious to the true origin of their suffering.
Consequences: Prolonged and repeated use of this weapon can lead to severe physical deterioration, potentially culminating in the loss of limb over time. In the short term, it results in a significant loss of functionality and ongoing discomfort.
Usage: This weapon is typically deployed relentlessly, often 24 hours a day, ensuring the victim-target is in a state of continuous agony. The victim-target is nearly always unaware of the true cause, making the torment both insidious and inescapable.
Note: The scattered material can also be preloaded within a room, effectively turning it into a minefield. In this scenario, whenever the victim-target steps on the debris, the weapon autonomously triggers, launching itself and inflicting immediate pain.
Possible Defense: To effectively shield yourself against someone playing a game of Pick-Up Sticks, it is essential to follow a precise regimen designed specifically to repel the weapon’s munition. This is not merely about foot care; it is about creating a barrier that actively deflects the attack. The steps outlined below are the result of extensive testing, with only the listed ingredients and materials proving effective in neutralizing the threat.
Preparation:- Begin by thoroughly cleansing your feet using the rough side of a foam dish sponge with either Extra Strength Ajax or Concentrated Dawn Ultra liquid dish soap. This step is crucial to remove any residue that could weaken the protective barrier.
- After cleaning, dry your feet completely. Clip your toenails to the shortest appropriate length—consult a podiatrist if necessary. This ensures that the protective layers adhere properly.
- Apply a thick, even layer of Equate’s Extra Strength Diaper Rash Ointment across your feet, from the toes to just above the ankle. The Zinc Oxide content (no less than 40%) in this ointment is key to repelling the munition. This layer must fully cover the skin, forming the first line of defense.
- Next, wrap each foot in Member’s Mark Food Service Film Roll plastic wrap.
- Start at the toes, wrapping tightly enough to prevent your foot from spreading when you stand, but not so tight that it alters the natural shape of your foot.
- Tuck the open end of the plastic under your toes and secure it by wrapping further around the foot.
- You can break off the plastic at the middle of the foot and start anew if needed, ensuring a snug but not overly tight fit.
- Once wrapped, wear a pair of socks to secure the plastic, followed by shoes. This completes the protective armor against the weapon.
- Limit walking as much as possible while the protective layer is in place, as movement can weaken the barrier.
- Replace the protective wrapping after no more than eight hours to maintain its effectiveness.
- Before reapplying the protective barrier, cleanse your feet again using the method described above to ensure no residue remains.
- If you suspect bacterial or fungal growth, apply full-strength tea tree oil before reapplying the ointment and wrapping.
Preventive vs. Reactive Application: When facing the threat of this demonic weapon, it’s critical to consider your timing. An ounce of prevention is worth a pound of cure. Applying this defense proactively offers the best protection against the munition. However, if you’re already under attack, remember that it’s better late than never. Swift application of this protective barrier can still provide significant defense and mitigate further damage.
Sermon on the Mount
Refers to a grand public speech intentionally designed to humiliate a specific individual, known as the victim-target, by loudly exposing and criticizing their perceived faults, weaknesses, or shortcomings. This oration is deliberately delivered in an inappropriate or unexpected venue, heightening the embarrassment and social discomfort experienced by the victim-target. The setting is typically chosen to maximize public exposure and humiliation, often involving an audience that is either unaware of the speaker's intentions or complicit in the degradation of the victim.
Seed of Promise
A type of demonic munition that, once embedded in a target, gradually unfolds over time, ultimately manifesting the specific injury or harm it was intended to inflict.Unlike munitions that cause immediate damage upon impact, the Seed of Promise operates with a delayed effect, gradually manifesting its intended harm over time, thereby adding an element of prolonged anticipation and inevitable suffering to the inflicted injury.
Seed of Promise (Alternate definition)
Definition
The Seed of Promise is a specialized form of demonic munition, notable for its delayed and often subtle effects. Once embedded in its target, it remains dormant for a period before gradually unfolding to deliver its specific injury or harm. This munition is distinct from conventional weapons due to its time-delayed action, which not only ensures the eventual infliction of harm but also intensifies the target's suffering through prolonged anticipation and dread.
Key Advantages and Usage
One of the primary advantages of using a Seed of Promise over traditional munitions is the element of anonymity it affords the weapon-bearer. Because the harm it inflicts is delayed, the connection between the attack and the attacker can often be obscured, making it difficult for the target to trace the origin of their suffering. This strategic delay allows the inflictor to strike from the shadows, evading immediate suspicion or retaliation.
The Seed of Promise is particularly effective in scenarios where the goal is to cause significant damage without alerting the target to the source. For example, in situations requiring covert retribution or in dealings where subtlety and deniability are paramount, this munition is invaluable. The unfolding nature of the harm—gradual and often escalating—ensures that the target is kept in a state of uncertainty and fear, never knowing when or how the full extent of the injury will manifest.
Origin and Etymology
The term "Seed of Promise" reflects its dual symbolic meanings: "seed" suggests something small and unassuming with the potential to grow, while "promise" implies an inevitable future outcome. Within demonic practices, the "promise" is a sinister guarantee of forthcoming harm, often linked to ancient curses and rituals where malevolent forces would sow the seeds of future suffering in their victims.
Historically, the concept of a delayed curse or hex can be found in various dark traditions, where it was used as a means of enacting revenge or punishment without immediate detection. The Seed of Promise draws on this heritage, functioning as a modern iteration of these ancient techniques, refined for precision and subtlety.
Conclusion
The Seed of Promise is more than a mere weapon; it is a tool of psychological warfare, designed to extract maximum suffering while protecting the anonymity of its wielder. Its delayed action, coupled with the target's inability to connect the harm to its source, makes it an exceptionally effective choice for those who seek to inflict damage without immediate consequences. In the hands of a skilled practitioner, the Seed of Promise becomes an instrument of calculated torment, where the true nature of the injury is revealed only when it is too late for the target to act.
“Her product isn’t people who make sense.”
“Product” describes a specific result of a prolonged campaign of drama, which is primarily intended to permanently maim and injure a victim in specific ways that allot time for extended suffering before succumbing to death (it is the rough equivalent of aggravated mayhem in a human-trafficking context, but not by a single act or by a single person for which those terms would suffice; they are a “murder club,” is what one person said). “Her” is the perpetrator; “people” is the victim-target. This particular phrase is loaded with meaning, which includes, but is not limited to: there is a goal in mind that aims to render a victim unable to care for themselves at a minimum; there is a plan to accomplish this; there is a history of progress in this regard; and, that the work is carried out as if an occupation needed to sustain life.
That these few words say all of this and are universally understood answers key questions, like, “Does anyone know about this? How many people know about this? Has this been a problem for a long time Does anybody care?”
Barring that, it informs a situation of prescience.
“I hate you very little.”
“I hate you very little” is layered, carrying multiple levels of meaning and emotional complexity beyond the literal statement. If the phrase were taken at face value, it would be considered literal or unambiguous. In this case, “I hate you very much” would simply mean exactly what it says—a direct, straightforward declaration of intense hatred, without any implied subtleties, hidden emotions, or complexities. There would be no deeper or conflicting motivations; the speaker would just be expressing strong dislike without the nuance or emotional layering that a more contextually rich situation might provide.
The complexity of meaning stems from the context in which the phrase is used, especially considering the binding relationship between “I” and “you” and their shared commitments. In this context, “very little” serves more as a modifier to the expression of hate rather than its intensity or completeness. This creates a curious juxtaposition*—the hatred is presented as something non-negligible yet tempered in its consequences or outward manifestation.
Pragmatic concerns temper the expression of hatred. In a relationship with shared commitments or obligations, practical considerations often influence how negative emotions are expressed. For example:
Maintaining the Relationship: If “I” and “you” have mutual interests or commitments, “I” might be careful not to let their hatred manifest fully to avoid damaging those shared goals. The pragmatic need to maintain the relationship may limit how much of the hatred is expressed.
Emotional Balance: There could be other emotions like affection, respect, or dependence that coexist with the hatred. The need to preserve these positive elements, even while feeling hatred, could temper its expression.
Social and Personal Consequences: “I” may also consider the potential fallout of expressing full hatred, such as conflict, loss of stability, or negative social consequences. These practical concerns could make “I” choose to express their hatred in a measured way rather than fully unleash it.
The implications of such pragmatic concerns—whether related to the relationship itself, emotional complexities, or possible consequences—play a significant role in tempering the outward manifestation of hatred expressed by “very little.” These include:
Hatred with Room for Investment: The relationship’s continuation implies a level of tolerance and commitment that goes beyond a simple emotional reaction. The phrase suggests that while hatred is present, it doesn’t completely sever the ability or willingness to maintain their mutual interests. It can mean that “I” is frustrated or deeply conflicted with “you” but is still committed enough to ensure that their shared endeavors continue. In this context, the hatred is directed toward something specific—perhaps a behavior or a situation—rather than a complete rejection of “you” as a partner. The hate is compartmentalized in a way that allows for cooperative action.
Inability to Adequately Express Hatred: The hatred may exceed the ability to express it clearly, either due to practical constraints or due to emotional complexity. This could reflect an effort by “I” to communicate dissatisfaction or resentment without fully understanding or being able to articulate its depth. It may also be an attempt to safeguard the relationship by holding back from expressing the entirety of the hatred that exists. In this way, “very little” may be a deliberate understatement—possibly out of fear of upsetting the balance, showing that “I” prioritizes the stability of the relationship over being fully transparent in their emotions.
A Balancing Act: The expression “very little” could imply a conscious effort to measure how much of the hatred is disclosed. The hate exists, but “I” chooses not to let it fully manifest in actions or words that could damage the shared interests and joint commitments. In this sense, “very little” might denote a strategic choice—something like a negotiation between inner turmoil and outward behavior. It could even represent a paradox where, despite full hatred, there’s still enough love, respect, or dependence between “I” and “you” to keep the negative emotions in check.
Ultimately, the phrase suggests a complex internal negotiation. “I” feels hatred but chooses to remain bound to “you,” either out of an enduring personal connection or a practical need to fulfill shared goals. It seems to point toward a relationship in which both parties have reasons—be they emotional, functional, or otherwise—that outweigh the disruptive potential of hatred, and thus, the expression of hatred remains limited in impact. There is an acknowledgment of negative feelings, but it’s weighed down by something else that keeps the partnership intact.
* A noteworthy entry in the idioglossia
“They didn’t want to be involved with people who aren’t unhappy, but are angry anyway.”
An explanation for why a particular U.S. manufacturer and distributor of prescription testosterone (“they”) made a deliberate decision to go out-of-business. It implies that it was not due to declining sales or other traditional factors that influence a company’s saliency, but expressly declares that:
- that the subject business was overrun by the confederacy (or its subsidiaries), which made demands pertaining to their industry under threat of violence (“anger”);
- that the infiltrators predicated the threatened violence on the failure to comply;
- that, despite full compliance, the infiltrators carried out the threatened acts of violence, anyway; and,
- that, recognizing that even meeting all demands did not prevent the threatened acts of violence, the business decided to close down to avoid prolonged exposure to violence and injury.
More to come....