In Christianity, a ceremony used to drive demons out of a person they have possessed. Jesus healed people tormented by evil spirits, casting them out with a word, and his followers later drove out demons "in his name." By the 3rd century this task was assigned to a specially trained class of lower clergy. Rituals for exorcism of people and places also exist in many other traditions.

For more information on exorcism, visit Britannica.com.

English Folklore: exorcism

Exorcizing demons from possessed persons has always been regarded as a task for specialist clergy, and though it played a part in some witchcraft cases (Thomas, 1971: 477-92), it is rarely mentioned in folklore. Exorcism of ghosts, however, was (and still is) frequently practised at the request of people whose houses seem unpleasantly haunted; it is also a common topic in local legends (see laying).

Columbia Encyclopedia: exorcism

(ĕk'sôrsĭz'əm) , ritual act of driving out evil demons or spirits from places, persons, or things in which they are thought to dwell. It occurs both in primitive societies and in the religions of sophisticated cultures. The term is applied to all those acts that seek to dispel or frighten away demons or spirits, as distinguished from those rites that aim at propitiating or evoking their assistance (see magic and shaman). Exorcism may be applied to a particular person or thing or may be used in a more general way. In central Europe during Walburga's night (or Walpurgishnacht, May 1), the traditional witches' sabbath, witches and demons are exorcised from the town by use of holy water, incense, and loud noises of all kinds. The scriptural justification for exorcism is found throughout the New Testament, and many instances of Jesus' ability to cast out devils are recorded.

Occultism & Parapsychology Encyclopedia: Exorcism

To exorcize, according to the received definitions, states Edward Smedley in The Occult Sciences (1855), is "to bind upon oath, to charge upon oath, and thus, by the use of certain words, and performance of certain ceremonies, to subject the devil and other evil spirits to command and exact obedience. Minshew calls an exorcist a conjuror; and it is so used by Shakespeare; and exorcism conjuration. It is in the general sense of casting out evil spirits, however, that the word is now under-stood."

The History of Exorcism

The trade of exorcism has probably existed from very early times. In Greece, Epicurus and Aeschines were sons of women who lived by this art, and each was bitterly reproached, the one by the Stoics, the other by Demosthenes, for having assisted his parent in her "dishonorable" practices. A reference in the biblical Acts of the Apostles (19:13) concerns the failure and dis-grace of "certain of the vagabond Jews, exorcists," who, like the apostles, "took upon them to call over them that had evil spirits the Name of the Lord Jesus."

The ancient Jewish historian Josephus observed: "God enabled Solomon to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also, by which distempers are alleviated, and he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return. And this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal, in the presence of Vespasian and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he adjured him to return unto him no more, making still mention of Solomon, and reciting the incantation which he composed. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set, a little way off, a cup or basin full of water, and commanded the demon as he went out the man to overturn it, and thereby to let the spectators know that he had left the man."

Some alleged fragments of these incantations of Solomon appear in the Codex Pseudepigraphus of Fabricus, and Josephus himself has described one of the antidemoniacal roots, in a measure reminiscent of the perils attendant on gathering the mandrake. Another fragment of antiquity bearing on this subject is the exorcism practiced by Tobit, the father of the Jewish hero Tobias, upon which it is by no means easy to pronounce judgment. The seventeenth-century Dutch scholar Grotius, in a note on that history, states that the Hebrews attributed all diseases arising from natural causes to the influence of demons. (These facts are derived in great measure from the Dutch theologian Balthasar Bekker's ingenious, though forgotten, four volumes Le Monde Enchanté (1694), which discuss the necessity of exorcism.)

Belthasar Bekker related an instance of exorcism practiced by Jews to avert the evil influence of the demon Lilis (or Lilith), whom some rabbis claimed was the wife of Satan. During the 130 years (states Elias, in the Thisbi) that elapsed before Adam was married to Eve, he was visited by certain she-devils, of whom the four principal were Lilis, Naome, Ogére, and Machalas; these encounters produced a fruitful progeny of spirits. Lilis visited the bedroom of women recently delivered and endeavored to kill their babies, boys on the eighth day after their birth, girls on the twenty-first. To chase her away, the attendants drew circles on the walls of the room with charcoal and within each they wrote, "Adam, Eve, Lilis, avaunt!" On the door of the room they also wrote the names of the three angels who preside over medicine (Senoi, Sansenoi, and Sanmangelof), a secret that was apparently taught them, somewhat unwittingly, by Lilis herself.

A particular ecclesiastical order of exorcists does not appear to have existed in the Christian church until the close of the third century, and the eighteenth-century German theologian Johann Mosheim attributed its introduction to the prevalent fancies of the Gnostics. In the tenth canon of the Council of Antioch, held in 341 C.E., exorcists were expressly mentioned in conjunction with subdeacons and readers, and their ordination described by the fourteenth Council of Carthage. It involved delivery by the bishop of a book containing forms of exorcism and directions that the exorcists should exercise the office upon energumens, (demoniacs), whether baptized or only catechumens. The fire of exorcism, as St. Augustine termed it, always preceded baptism. Catechumens were exorcised for 20 days previous to the administration of this sacrament. In the case of catechumens who were not also energumens, these exorcisms were not directed against any supposed demoniacal possession. They were, as Cyril described them, no more than prayers collected and composed from Holy Writ to beseech God to break the dominion and power of Satan in new converts and to deliver them from his slavery by expelling the spirit of wickedness and error.

In the Greek Church, before baptism the priest blew three times on the child to displace the devil from his seat, and this may be understood as symbolic of the power of sin over the unbaptized, not as an assertion of their real or absolute possession.

The exorcists formed one of the minor orders of the Roman Catholic Church. At their ordination the bishop addressed them as to their duties, and concluded with these words: "Take now the power of laying hands upon the energumens, and by the imposition of your hands, by the grace of the Holy Spirit, and the words of exorcism, the unclean spirits are driven from obsessed bodies."

One of the most complete manuals for Roman Catholic exorcists ever compiled was a volume of nearly 1,300 pages entitled Thesaurus Exorcismorum et Conjurationum … (1608). It contained the following tracts: "Practica Exorcistarum" (two parts), "Flagellum Daemonum," "Fustis Daemonium," "Complementum Artis Exorcistiae," and "Fuga Satanae."

From the first of these treatises, it appears that the energumens were subjected to a very severe corporal as well as spiritual discipline. They first underwent "pre-exorcisms" consisting of confessions, postulations, protestations, concitations, and interrogations. The exorcisms themselves were eight in number.

All these were accompanied with appropriate psalms, lessons, litanies, prayers, and adjurations. Then followed eight "postexorcisms." The first three were to be used according to how determined the demon was to retain possession. If the demon was very obstinate, an effigy of it, vile and horrible, was to be drawn, with its name inscribed under it, and be thrown into the flames, after having been signed with the cross, sprinkled with holy water, and fumigated. The fourth and fifth were forms of thanksgiving and benediction after liberation. The sixth referred to incubi and succubi. The seventh was for exorcising a haunted house, in which the service varied during every day of the week. The eighth was to drive away demoniacal storms or tempests and called for throwing into a huge fire large quantities of various herbs.

The "Flagellum Daemonum" treatise contained in the Thesaurus Exorcismorum gave numerous cautions to the exorcist himself not to be deceived by the arts of the demon, particular-ly when dealing with possessed women. If the devil refused to tell his name, the demoniac was to be fumigated. If it was necessary to break off the exorcism before the evil spirits were wholly expelled, they were to be adjured to quit the head, heart, and stomach of the energumen and to abscond themselves from the lower parts of the body.

In the "Fustis Daemonum" the exorcist was directed to verbally abuse the evil spirit if it persisted in staying. After this railing latinity, redoubled precaution was necessary, and if the demon still refused to tell its name, the knowledge of which facilitates an exorcism, it was to be called the worst names imaginable and the demoniac fumigated. The seventh exorcism in this treatise called for, among other things, anointing the demoniac with holy oil, and if all adjurations failed, the possessed was to be strenuously exhorted to patience. In the last form, dumbness was attacked; a very effectual remedy against this infirmity was declared to be a draught of holy water with three drops of holy wax, swallowed on an empty stomach.

Father Zacharias Vicecomes, in his Complementum Artis Exorcistiae (1608), explains the signs of possession or bewitchment. He also discusses how to discern the evil spirit's departure; sometimes it puts out the light, now and then it issues like a flame, or a very cold blast, through the mouth, nose, or ears. Vicecomes then enumerates various prescriptions for emetics, perfumes, and fumigations calculated to promote these results. He concludes with a catalog of the names of some of the devils of commonest occurrence: Astaroth, Baal, Cozbi, Dagon, Ase-roth, Baalimm, Chamo, Beelphegor, Astarte, Bethage, Phogor, Moloch, Asmodaeus, Bele, Nergel, Melchon, Asima, Bel, Nex-roth, Tartach, Acharon, Belial, Neabaz, Merodach, Adonides, Beaemot, Jerobaal, Socothbenoth, Beelzebub, Leviathan, Lucifer, Satan, and Mahomet.

Petrus Stampa's "Fuga Satanae" treatise in the The Sauvus Exorcismorum is very brief and does not contain any significant additional information.

According to a treatise on practical exorcism entitled Histoire admirable de la possession et conversion d'une Penitente…. (1613), Sr. Madeleine de Demandolx de la Palud was exorcised over a four-month period. She was under the power of five princes of the devils—Beelzebub, Leviathan, Baalberith, Asmo-deus, and Astaroth—as well as many lesser demons. Beelzebub lived in her forehead, Leviathan in the middle of her head, Astaroth in the back of it. Her head made unnatural, perpetual movements and pulsations. After the exorcism her head barely moved.

A second sister of the same convent, Louise Capeau, was also possessed by three devils of the highest degree: Vérin, Grésil, and Soneillon. Vérin, through the proceedings of the exorcists, appears to have turned state's evidence, for, in spite of the remonstrances and rage of Beelzebub, he gave important information and instruction to his enemies and appeared to sincerely repent that he was a devil. The daily Acts and Examinations, from November 27 to the following of April 23, were specially recorded by the exorcist himself, and all the conversations of the devils were recorded verbatim. The whole business ended in tragedy, and Louis Gaufridi, a priest from Marseilles who was accused of witchcraft on the occasion, was burned alive at Aix-en-Provence.

An exorcism case of almost unparalleled atrocity occurred at Loudun in 1634 when Urbain Grandier, cure and canon of that town, was mercilessly brought to the stake partly by the jealousy of some monks, partly to gratify the personal vengeance of Cardinal Richelieu, who had been persuaded that this ecclesiastic had lampooned him, an offense he never forgave. Some Ursuline nuns were tortured and confessed themselves possessed, and Grandier was the person accused of effecting their possession. A certain Tranquille, one of the exorcists, died within four years of the execution of his victim, in a state of reputed possession, perhaps distracted by self-accusations of remorse.

The last acknowledgment of exorcism in the Anglican Church during the progress of the Reformation occurs in the first liturgy of Edward VI, which gives the following form of baptism: "Then let the priest, looking upon the children, say, 'I command thee, unclean spirit, in the name of the Father, of the Son, and of the Holy Ghost, that thou come out and depart from these infants, whom our Lord Jesus Christ has vouchsafed to call to His holy baptism, to be made members of His Body and of His Holy congregation. Therefore, thou cursed spirit, remember thy sentence, remember thy judgment, remember the day to be at hand wherein thou shalt burn in fire everlasting prepared for thee and thy angels. And presume not hereafter to exercise any tyranny towards these infants whom Christ hath brought with His precious blood, and by this His holy baptism calleth to be of His flock."'

On the remonstrance of Martin Bucer (1491-1551), arguing that exorcism was not originally used for any but demoniacs, and that it was uncharitable to imagine that all who came to baptism were demoniacs, it was thought prudent by reformers to omit it altogether in subsequent liturgies.

The seventy-second canon issued the following restriction on exorcism: "No minister shall, without the license of the bishop of the diocese, first obtained and had under his hand and seal … attempt upon any pretence whatever, either of obsession or possession, by fasting or prayer, to cast out any devil or devils: under pain of the imputation of imposture or cosenage, and deposition from the ministry."

Exorcism in the Modern World

Exorcism became news in modern times with the publication of William Peter Blatty's novel The Exorcist in 1971 and the subsequent Warner Brothers movie, scripted by Blatty and released in 1974. Much of the powerful background of Blatty's book and the film stem from authentic research, using as a source the classic study Possession: Demoniacal and Other, by T. K. Oesterreich (1930). Blatty's book was a best-seller, clearing 200,000 hardcover copies in the summer of 1971 and several million in paperback in the two following years.

The runaway success of the movie revived the interest in the role of the devil in Christian theology and created a industry of paperbacks on Satanism, black magic, and related topics. Devil possession became almost fashionable, and priests revived long-forgotten rites of exorcism. Many churchmen and psychologists were divided over whether treating devils as real entities aided the recovery of psychoneurotic individuals or actually encouraged the spread of hysterical possession.

In Britain, a 17-year-old boy claimed that he was possessed by evil after seeing the movie The Exorcist and afterward killed a girl, age 9. In 1975, 31-year-old Michael Taylor was exorcized at St. Thames Church, Barnsley, England, but went home "possessed with the devil" and brutally murdered his wife. He was found guilty but insane. Similar cases have been reported in other countries.

Christopher Neil-Smith, a London vicar, has performed more than three thousand exorcisms in Britain since 1949. In his book The Exorcist and the Possessed (1974), he claims that evil should be treated as an actual force rather than an abstract idea.

In 1963 the bishop of Exeter, England, convened a commission to consider the theology, techniques, and the place of exorcism in the life of the Christian Church. The commission's findings were published in 1972 and included suitable forms of prayer and exorcism. It was suggested that every diocesan bishop should appoint a priest as diocesan exorcist, and suitable training should be established. No exorcism should take place without the explicit permission of the diocesan bishop, nor should exorcism be performed until possible mental or physical illness had been excluded. A program of training and safeguards was drawn up by which the theological and liturgical questions could be properly evaluated without sensationalism.

Through the 1980s the subject of exorcism was kept alive within evangelical Christianity, especially Pentecostalism. Quite the contrary to the official oversight given exorcism within the Roman Catholic, Anglican, and mainline Protestant traditions, any minister (and on occasion layperson) could emerge as an exorcist, and exorcism services, such as those conducted by Bible teacher Derek Prince, became attractions at Pentecostal events. Exorcism services also became a part of missionary activity in places where either Spiritualism (Philippines) or polytheistic faiths (Africa) were widespread. Exorcism has become somewhat institutionalized in charismatic churches, where it is referred to as "spiritual warfare."

Sources:

Basham, Don. A Manual for Spiritual Warfare. Greensburg, Pa.: Manna Books, 1974.

Blatty, William Peter. The Exorcist. New York: Harper & Row, 1971.

Brooks, Pat. Out! In the Name of Jesus. Carol Stream, Ill.: Creation House, 1972.

Deutch, Richard. Exorcism: Possession or Obsession? London: Bachman & Turner, 1975.

Ebon, Martin, ed. Exorcism: Fact Not Fiction. New York: New American Library, 1974.

Huxley, Aldous. The Devils of Loudon. London: Chatto & Windus, 1952. Reprint, New York: Harper & Row, 1971.

Nauman, St. Elmo, Jr. Exorcism Through the Ages. New York: Philosophical Library, 1974.

Neil-Smith, Christopher. The Exorcist and the Possessed. Corn-wall, England: James Pike, 1974.

Oesterreich, T. K. Possession: Demoniacal and Other. London: Kegan Paul; New York: R. R. Smith, 1930. Reprint, New Hyde Park, N.Y.: University Books, 1966. Reprint, New York: Cause-way Books, 1974.

Petitpierre, Dom Robert. Exorcism: The Findings of a Commission Convened by the Bishop of Exeter. London: Society for Promoting Christian Knowledge, 1972.

Shepard, Leslie. How to Protect Yourself Against Black Magic and Witchcraft. New York: Citadel, 1978.

Strachan, Françoise. Casting Out the Devils. London: Aquarian Press, 1972.

White, Elijah. Exorcism as a Christian Ministry. New York: Morehouse-Barlow, 1975.

Wikipedia: exorcism

Saint Francis exorcised demons in Arezzo, fresco of Giotto

Exorcism (from Late Latin exorcismus, from Greek exorkizein - to adjure) is the practice of evicting demons or other evil spiritual entities from a person or place which they are believed to have possessed (taken control of). The practice is quite ancient and still part of the belief system of many religions.

The person performing the exorcism, known as an exorcist, is often a priest, or an individual thought to be graced with special powers or skills. The exorcist may use prayers, and religious material, such as set formulas, gestures, symbols, icons, amulets, etc.. The exorcist invokes God and/or several different angels and archangels. The Priest also uses Crosses and Holy Water often when performing one. In general, possessed persons are not regarded as evil in themselves, nor wholly responsible for their actions. Therefore practitioners regard exorcism more as a cure than as a punishment.

History

The concept of possession by evil spirits and the practice of exorcism are very ancient and were widespread, and may have originated in prehistoric Shamanistic beliefs.

The Christian New Testament includes exorcism among the miracles performed by Jesus. Because of this precedent, demonic possession was part of the belief system of Christianity since its beginning, and exorcism is still a recognized practice of Catholicism, Eastern Orthodox and some Protestant sects. The Church of England also has an official exorcist in each diocese.

In recent times, the practice of exorcism has diminished in its importance to most religious groups and its use has decreased. Generally, it is currently found mainly in Eastern Europe and Africa, with some cases gaining media coverage; Anneliese Michel is perhaps the most recent of these. This is due mainly to the study of psychology and the functioning and structure of the human mind. Many of the cases that in the past which were candidates for exorcism are often explained to be the products of mental illness, and are handled as such.

Exorcism in Christianity

Jesus

According to the Catholic Encyclopedia article on Exorcism:

"Assuming the reality of demonic possession, for which the authority of Christ is pledged, it is to be observed that Jesus appealed to His power over demons as one of the recognised signs of Messiahship (Matthew 12:23,12:28; Luke 11:20). He cast out demons, He declared, by the finger or spirit of God, not, as His adversaries alleged, by collusion with the prince of demons (Matthew 12:24,12:27; Mark 3:22; Luke 11:15,11:19); and that He exercised no mere delegated power, but a personal authority that was properly His own, is clear from the direct and imperative way in which He commands the demon to depart (Mark 9:24; cf. 1:25 etc.): "He cast out the spirits with his word, and he healed all that were sick" (Matthew 8:16). Sometimes, as with the daughter of the Canaanite woman, the exorcism took place from a distance (Matthew 15:22 sqq.; Mark 7:25). Sometimes again the spirits expelled were allowed to express their recognition of Jesus as "the Holy One of God" (Mark 1:24) and to complain that He had come to torment them "before the time", i.e the time of their punishment (Matthew 8:29 sqq; Luke 8:28 sqq.). If demoniac possession was generally accompanied by some disease, yet the two were not confounded by Christ, or the Evangelists. In Luke 13:32, for example, the Master Himself expressly distinguishes between the expulsion of evil spirits and the curing of disease. Christ also empowered the Apostles and Disciples to cast out demons in His name while He Himself was still on earth (Matthew 10:1,Matthew 10:8; Mark 6:7; Luke 9:110:17), and to believers generally He promised the same power (Mark 16:17). But the efficacy of this delegated power was conditional, as we see from the fact that the Apostles themselves were not always successful in their exorcisms: certain kinds of spirits, as Christ explained, could only be cast out by prayer and fasting (Matthew 17:15,17:20; Mark 9:27-28; Luke 9:40). In other words the success of exorcism by Christians, in Christ's name, is subject to the same general conditions on which both the efficacy of prayer and the use of charismatic power depend. Yet conspicuous success was promised (Mark 16:17). St. Paul (Acts 16:18,19:12), and, no doubt, the other Apostles and Disciples, made use of regularly, as occasion arose, of their exorcising power, and the Church has continued to do so uninterruptedly to the present day."

According to the Jewish Encyclopedia article on Jesus he:

"was devoted especially to "casting out demons," i.e., according to the folk medicine of the time, healing nervous and mental diseases. It would appear that Jesus shared in the current belief of the Jews in the nominal existence of demons or evil spirits; and most of his miraculous cures consisted in casting them out, which he did with "the finger of God" (Luke 11:20), or with "the Spirit of God" (Matt 12:28). It would seem also that he regarded diseases like fever to be due to the existence of demons (Luke 4:39). One of the chief functions transmitted to his disciples was the "power over unclean spirits, to cast them out" (Matt 10:1), and his superiority to his followers was shown by his casting out demons which they had failed to expel (Mark 9:14-29) ... he drove out the unclean spirits, "rebuking" them (Matt 17:18; Luke 4:35,4:39,4:41,9:42; compare ga'ar in Zech 3:2; Isa 1:2; Ps 68:30) with some magic "word" (Matt 8:8,8:16; comp. "milla," Shab. 81b; Eccl. R. i. 8), even as he "rebuked" the wind and told the sea to stand still (Mark 4:39 and parallels). At times he cured the sufferers by the mere touch of his hand (Mark 1:25; Matt 8:8,9:18-25), or by powers emanating from him through the fringes of his garment ^[1] (Matt 9:20,14:36), or by the use of spittle put upon the affected organ, accompanying the operation with a whisper (Mark 7:33,Mark 8:23; John 9:1-11; comp. Sanh. 101a; Yer. Shab. xiv. 14d: Loḥesh and Roḳ). By the same exorcismal power he drove a whole legion of evil spirits, 2,000 in number, out of a maniac living in a cemetery and made them enter a herd of swine to be drowned in the adjacent lake (Luke 8:26-39 and parallels; comp. Ta'an. 21b; Ḳid. 49b; B. Ḳ. vii. 7)."

In the time of Jesus, non-New Testament Jewish sources report of exorcisms done by administering drugs with poisonous root extracts or other by making sacrifices. (Josephus, "B. J." vii. 6, § 3; Sanh. 65b). They do not report of Jesus being an exorcist, but do mention that exorcisms were done by the Essene branch of Judaism (Dead Sea Scrolls at Qumran).

Roman Catholicism

Painting by Francisco Goya of Saint Francis Borgia performing an exorcism.

Solemn exorcisms, according to the Canon law of the church, can be exercised only by an ordained priest (or higher prelate), with the express permission of the local bishop, and only after a careful medical examination to exclude the possibility of mental illness. The Catholic Encyclopedia (1908) enjoined: "Superstition ought not to be confounded with religion, however much their history may be interwoven, nor magic, however white it may be, with a legitimate religious rite." Things listed in the Roman Ritual as being indicators of possible demonic possession include: speaking foreign or ancient languages of which the possessed has no prior knowledge; supernatural abilities and strength; knowledge of hidden or remote things which the possessed has no way of knowing, an aversion to anything holy, profuse blasphemy, or sacrilege.

The Catholic Church revised the Rite of Exorcism in January 1999, although the traditional Rite of Exorcism in Latin is allowed as an option. The act of exorcism is considered to be an incredibly dangerous spiritual task; the ritual assumes that possessed persons retain their free-will, though the demon may hold control over their physical body, and involves prayers, blessings, and invocations with the use of the document Of Exorcisms and Certain Supplications. Other formulas may have been used in the past, such as the Benedictine Vade retro satana. In the modern era, the Catholic Church authorizes exorcism rarely, approaching would-be cases with the presumption that mental or physical illness is in play. In mild cases the Chaplet of Saint Michael should be used.

Anglicanism

In the Church of England, every diocese has an official exorcist, who will usually be an elderly priest and from the Anglo-Catholic wing of the church. In The Episcopal Church the Book of Occasional Services discusses provision for exorcism; but it does not indicate any specific rite, nor does it establish an office of "exorcist". ^[2] Diocesan exorcists usually continue in their role when they have retired from all other church duties. Anglican exorcisms sometimes take the form of a mass for the dead if it is suspected that the souls suffering in Purgatory are responsible for the disturbance. Anglican priests may not perform an exorcism without permission from the Diocesan (regional) bishop. Exorcism is an extremely dangerous ritual and must not be performed unless the bishop and his team of specialists (including a psychiatrist and physician) are convinced that the individual's problem is not a form of mental illness or a behavioural disorder. The theological danger of exorcism is that if the cause of illness is not demonic in nature, the patient will perceive the continuation of their condition as a sign that they are rejected by God and beyond divine healing. They may interpret the continuation of their distress (which may be behavioural or physiological in origin) as a sign of damnation. They may enter into a state of despair which is spiritually dangerous as one cannot enter into a trust relationship with God because one feels divine rejection or unworthiness.

Protestant denominations

Most traditional Protestant denominations such as Southern Baptists, would disagree with the Roman Catholic rite of exorcism entirely, particularly because of the end of the rite which states: "The priest may repeat the exorcism at his discretion". Protestants say that rituals (in which the exorcism is highly coated) do not hold the power themselves as the Bible clearly states that God alone has the power to "exorcise" Satan and He may delegate this power to his children. In the New Testament, it states that if you "resist the devil he will flee from you". (James 4:7) God is considered - as in Catholicism - the only true exorcist and his children merely his obedient tools in which to use. Therefore God has ultimate power and control, which in the Southern Baptist interpretation eliminates the need for multiple attempts of an exorcism.

Some Protestant denominations also recognize possession and exorcism, although the practice is generally less formalized than it is in the Catholic Church. While some denominations perform exorcism very sparingly and cautiously, some may perform it almost routinely, as part of regular religious services (especially Pentecostal denominations). Some denominations hold that all Christians have the authority to perform exorcism, not just the clergy.

A test which is often used to determine whether a mental disturbance is psychological or spiritual in nature is to pray over the person for the healing of their affliction and throw holy water on them. If the person reacts violently or uncharacteristically in response to prayer in the name of Jesus, it is often taken as a good indication that the affliction is demonic in nature.^{[citation needed]}

Psychiatrist M. Scott Peck researched exorcisms (initially in an effort to disprove demonic possession), and claims to have conducted two himself. He concluded that the Christian concept of possession was a genuine phenomenon. He derived diagnostic criteria somewhat different from those used by the Roman Catholic Church. He also claimed to see differences in exorcism procedures and progression.

Contemporary exorcist Richard Rossi filmed exorcisms with multiple cameras for documentation. Rossi's footage and clinical approach is considered by many the best extant evidence of exorcism in recent years. The footage has been used in university courses on animism and paranormal studies, and has been used on national television programs and purchased by National Geographic. (Some of the footage appears in the award-winning documentary "Quest for Truth" (1992). Rossi has also trained teams of exorcists.

The Church of Jesus Christ of Latter-day Saints (Mormons)

Many Latter-day Saints (Mormons) believe in exorcism.

"While [in Colesville, New York, Joseph Smith] challenged Newel Knight to pray vocally. In the attempt, Newel was attacked by an evil spirit that lifted him from the floor 'and tossed him about most fearfully.' Neighbors gathered, and then saw the Prophet command the devil in the name of Jesus Christ to depart. Newel felt great relief and gladly accepted baptism. (This exorcism was the first miracle performed in the restored church.)" "The Knight Family: Part I By William G. Hartley, LDS.org

Elder Alexander B. Morrison of the Seventy opined, "Some blame their problem on demonic possession. While there is no doubt that such has occurred, let us take care not to give the devil credit for everything that goes awry in the world! Generally speaking, the mentally ill do not need exorcism" "Myths about Mental Illness" LDS.org

In Latter Day Saint tradition, the act of casting out evil spirits is performed by a worthy male member of the church who holds the Melchizedek Priesthood though a Priesthood blessing, after a confirmation from the Holy Ghost.

Exorcism in Judaism

In kabbalah and European Jewish folklore (which does not believe in possession by demons), possession takes on a different (and often much more positive) context. A person may be possessed by a spirit called a dybbuk — which is believed to be the dislocated soul of a dead person, returned from Gehenna (a Hebrew term for the in between world or purgatory that all spirits go to before entering heaven. It literally refers to the valley outside Jeruselem where the city's garbage and dead bodies were burned. The word later came to mean "the valley of dead", and became very loosely translated as "hell" by later Christian researchers). According to those beliefs, on rare occasions a soul which has not been able to fulfill its function in its lifetime is given another opportunity to do so in the form of a dybbuk. The soul then seeks out and "attaches" itself to a living person who is going through things or in a similar "life position" to what the soul was in during its lifetime.

It is believed there are good dybbuks and bad, with a good dybbuk's "attachment" performing more the role of a "spiritual guide" there to help the person through their current trials and tribulations that the soul was attracted to. These "good" possessions are usually referred to as a 'sod ha'ibbur.

In the case of a negative dybbuk, the spirit is not there to help as much as cause the same mistakes and chaos that it originally experienced during its own lifetime.

In the case of exorcism, there are generally two types - though both take on a much less negative confrontational manner than in the Christian context.

Briefly, the first involves a non-invasive approach (which generally is applied to the non-negative type of attachment but can be used in both) and involves treating the person and attached entity as a whole. Helping "him" to identify his goal or path in life (his true identity and purpose) and guiding them along it. In the case of a positive attachment, the spirit will leave when the "path" or purpose is significantly engrained and pursued. In the case of a negative, the pursuant of the "path" keeps it in check and eventually causes it to lose its connection (sometimes referred to as the "void" in the host) thereby forcing it to move on.

The second approach is a little more confrontational, but still far less than those commonly seen in Christian rites. It involves 10 people (including the rabbi) who surround the possessed individual. Each person (including the rabbi leading the ritual) represents the 10 kabbalistic sephirot. The rabbi that leads the ceremony also requires a shofar, which is interestingly used in a manner similar to the bell in buddhist and other east Asian meditative practices. The group repeatedly recites Psalm 91 and then the rabbi proceeds to blow the shofar in a specific pattern. This "shocks" both the possessed and the possesser, causing a loosening between the two enabling the addressing of each individually. The rabbi then enters in to dialogue with the spirit to find its purpose, and the group proceeds to heal it through dialogue and prayer meant to have it feel it has accomplished its goal. This is also done for the possessed. As Rabbi Gershon Winkler puts it: "We don't drive anything out of anybody. What we want to do is to heal the soul that's possessing and heal the person. It's all about healing -- we do the ceremony on behalf of both people."

Exorcism in Hinduism

Beliefs and practices pertaining to the practice of exorcism are prominently connected with the ancient Dravidians in south. Of the four Vedas (holy books of the Hindus), the Atharva Veda is said to contain the secrets related to magic and medicine. Many of the spells described in this book are for casting out demons and evil spirits. These beliefs are particularly strong and practiced in West Bengal, Orissa and southern states like Kerala.

Basic means of exorcism are mantra and yajna used in both Vedic and Tantric traditions.

Vaishnava traditions also employ a recitation of names of Narasimha and reading scriptures (notably Bhagavata Purana) aloud. According to Gita Mahatmya of Padma Purana reading of 3rd, 7th and 8th chapter of Bhagavad Gita and mentally offering the result to departed persons helps them to get released from their ghostly situation. Kirtan, continuous playing of mantras, keeping scriptures and holy pictures (esp. of Narasimha) in the house, burning incense offered during a puja, sprinkling water of holy rivers and blowing conches used in puja are other effective practices.

Main Vedic resource on ghost- and death-related information is Garuda Purana.

Exorcism in Scientology

On Scientology advanced level "OT3," "body thetans" are exorcised using a complicated technique. Body thetan exorcism, with a simpler technique, is revisited on advanced level "OT5," also known as "New Era Dianetics for Operating Thetans."

Exorcism in Islam

Possession by jinn or the Devil (Shaitan) and exorcism of those who are wicked at heart is warned about in Islam since its beginning.

It is believed that jinn can gain control only over those who do not hold true to God. According to Islamic scholars, "The Jinn enters the one seized by fits and causes him to speak incomprehensible words, unknown to himself; if the one seized by fits is struck a blow sufficient to kill a camel, he does not feel it." (ibn Taymiyyah, Majmoo al-Fatawa.)

Islamic clergy caution against the overuse of exorcism, citing that most cases are due to psychological and physical causes mistaken for possession. Real cases of possession are very rare and the faithful are warned to watch out for exorcists who encourage a diagnosis of possession too quickly, as they may merely be seeking profit.

Islamic authorities also deny the possibility of possession by souls of deceased persons, and warn that evil spirits may make this claim in order to encourage sinful behavior among the living.

Curing the person possessed

In Quran Allah the Almighty says 'We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss'. (Al-Isra- Chapter 17, Verse 82)

Following are the steps mentiond in book 'Reality of Magic' by Abdul Azeez Abdullh Bin Baaz rahimahullah (Grand Mufti of Saudi Arabia)

1. After offering Fard Salah, should recite 'Adhkaar'.

2. Before sleeping recite Ayatal kursi. Allahu laaa ilaaha illaa Huu. Al-Hayyul-Qayyuum. Laa ta'-khuzuhuu sinatunw-wa laa nawm. Lahuu maa fissamaawaati wa ma fil-'arz. Man-zallazii yashfa-'u'indahuuu 'illaa bi-'iznih Ya'-lamu maa bayna 'aydiihim wa maa khalfahum. Wa laa yuhiituuna bi-shay-'im-min 'ilmihiii 'illaa bimaa shaaa'. Wasi-'a Kursiyyu-hus-Samaawaati wal-'arz; wa laa ya-'uuduhuu hifzu -humaa wa Huwal-'Aliyyul-'Aziim.

Which means 'Allah. There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory). (Al-Baqra Chapter 2, Verse 255)'

3. Recite '3 Qul'/'Mau o zatain'. 3 times if possible after every Salah morning and evening

a) Qul Huwa Allāhu 'Aĥad Allāhu Aş-Şamad Lam Yalid Wa Lam Yūlad Walam Yakun Lahu Kufūan 'Aĥadun.

Which means: Say (O Muhammad (Peace be upon him)): "He is Allāh, (the) One, Say (O Muhammad (Peace be upon him)): "He is Allāh, (the) One, "He begets not, nor was He begotten; "And there is none co-equal or comparable unto Him."

b) Qul 'A`ūdhu Birabbi Al-Falaq, Min Sharri Mā Khalaq, Wa Min Sharri Ghāsiqin 'Idhā Waqab, Wa Min Sharri An-Naffāthāti Fī Al-`Uqad, Wa Min Sharri Ĥāsidin 'Idhā Ĥasad.

Which means: Say: "I seek refuge with (Allāh) the Lord of the daybreak, "From the evil of what He has created; "And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away). "And from the evil of the witchcrafts when they blow in the knots, "And from the evil of the envier when he envies."

c) Qul 'A`ūdhu Birabbi An-Nās, Maliki An-Nās, 'Ilahi An-Nās, Min Sharri Al-Waswāsi Al-Khannās, Al-Ladhī Yuwaswisu Fī Şudūri An-Nās, Mina Al-Jinnati Wa An-Nās.

Which means: Say: "I seek refuge with (Allāh) the Lord of mankind, "The King of mankind, "The Ilāh (God) of mankind, "From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one's heart after one remembers Allāh), "Who whispers in the breasts of mankind, Of jinns and men."

4) Recite last 2 verses from Chapter 2 (Al-Baqra) Āmana Ar-Rasūlu Bimā 'Unzila 'Ilayhi Min Rabbihi Wa Al-Mu'uminūna Kullun 'Āmana Billāhi Wa Malā'ikatihi Wa Kutubihi Wa Rusulihi Lā Nufarriqu Bayna 'Aĥadin Min Rusulihi Wa Qālū Sami`nā Wa 'Aţa`nā Ghufrānaka Rabbanā Wa 'Ilayka Al-Maşīru. Lā Yukallifu Allāhu Nafsāan 'Illā Wus`ahā Lahā Mā Kasabat Wa `Alayhā Mā Aktasabat Rabbanā Lā Tu'uākhidhnā 'In Nasīnā 'Aw 'Akhţa'nā Rabbanā Wa Lā Taĥmil `Alaynā 'Işrāan Kamā Ĥamaltahu `Alá Al-Ladhīna Min Qablinā Rabbanā Wa Lā Tuĥammilnā Mā Lā Ţāqata Lanā Bihi Wa A`fu `Annā Wa Aghfir Lanā Wa Arĥamnā 'Anta Mawlānā Fānşurnā `Alá Al-Qawmi Al-Kāfirīna.

Which means: The Messenger (Muhammad ) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allāh, His Angels, His Books, and His Messengers. They say, "We make no distinction between one another of His Messengers" - and they say, "We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all)." Allāh burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maulā (Patron, Suppor-ter and Protector, etc.) and give us victory over the disbelieving people." (Al-Baqarah 2:286)

5) Recite 'Aaudhu bikali maatil lahit taam maati min sharri maa qhalaqa' as many times as possible.

Which means: I seek refuge in Allah with the help of kalima (verses/statements/adhkaar) from the outcast of all the creatures.

6) Recite 'Bismillahillazi laa yazurru maa ismehi shaiun fil arz walaaa fis samaai wa huwas sameeul aleem'. 3 times morning and evening.

Which means: I seek refuge in Allah with the help of His names from everything in between Sky and earth and Allah the Almighty is all hearer and all knowing.

Exorcism in the Koran and Sunnah

There is no explicit statement in the Qur'an referring to possession by jinn. The closest is the following Qu'ranic verse which compares the state of sinners on the Day of Judgment to the state of those made insane by the Devil:

“

Those who eat Ribâ (usury or interest) will not stand (on the day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: 'Trading is only like Ribâ,' whereas Allah has permitted trading and forbidden Ribâ. So whosoever receives an admonition from his Lord and stops eating Ribâ shall not be punished for the past; his case is for Allah (to judge); but whoever returns to Ribâ, such are the dwellers of the Fire -- they will abide therein. (Qur'an (Yusufali tr.), al-Baqara, 275)

”

Some cite this verse as proof against Muslims who deny the possibility of jinn possession.

There are also Sunnah (traditional statements that are not part of the Qur'an) about the Islamic prophet Muhammad and his followers expelling evil beings from the bodies of believers by using verses from the Qur'an, supplications to Allah, and holy Zamzam water. This example is related by Ya'la ibn Murah:

“

I saw Allah's Messenger (sallallahu àlaihi wa sallam) do three things which no one before or after me saw. I went with him on a trip. On the way, we passed by a woman sitting at the roadside with a young boy. She called out, 'O Messenger of Allah, this boy is afflicted with a trial, and from him we have also been afflicted with a trial. I don't know how many times per day he is seized by fits.' He (sallallahu àlaihi wa sallam) said: 'Give him to me.' So she lifted him up to the Prophet.

He (sallallahu àlaihi wa sallam) then placed the boy between himself and the middle of the saddle, opened the boy's mouth and blew in it three times, saying, 'In the name of Allah, I am the slave of Allah, get out, enemy of Allah!' Then he gave the boy back to her and said: 'Meet us on our return at this same place and inform us how he has fared.' We then went. On our return, we found her in the same place with three sheep. When he said to her, 'How has your son fared?' She replied: 'By the One who sent you with the truth, we have not detected anything (unusual) in his behavior up to this time.... (Musnad Ahmad (vol: 4, p. 170), and al-Haakim, who declared it Saheeh)

”

On the nature of jinn

In Islamic belief, jinn are intelligent creatures. Much like human beings, they have free will to choose between right and wrong. While a jinni may possess a human for pure wickedness, it may also do it for other reasons. Shaikh al-Islam ibn Taymiyyah suggests that a jinni may do it in order to experience the physical world, for reasons of desire or love. In this case, a jinni may not have a malicious intent, or may be unaware of the harm it is causing. A jinni might also use possession for revenge. Jinn are said to be quick to anger, especially when they believe themselves to have been purposely harmed (since jinn are usually invisible to humans, a person can accidentally injure a jinni).

Faiths opposing exorcism

In Sikhism, exorcism is not permitted and is seen as a violation of the Sikh Rehat Maryada (Code of Conduct), since Sikhs do not believe in demons, ghosts, or the sort. If a Sikh person were to be found practising exorcism, an ordained Ghiyanhi (priest) would have the power to strip that individual of any ties to the Sikh faith. This anti-exorcism stance separates Sikhism from what are viewed as the exorcism rituals of Christianity, Judaism, Islam, Taoism, and Shintoism.

Also Jainism does not believe in exorcism.

Notable exorcisms

Salvador Dali is reputed to have received an exorcism from Italian friar, Gabriele Maria Berardi, while he was in France in 1947. ^[3] Dali created a sculpture of Christ on the cross which he gave the friar in thanks. ^[4]

Exorcism-related deaths

Exorcism and other forms of spiritual healing have been related to abuse [1]and have been known to cause considerable physical harm to the exorcee, particularly when it is performed by those who believe that exorcism is necessarily a violent process. Some of the most notorious recent cases are listed below.

Anneliese Michel (September 21, 1952 - June 30, 1976) was a German college student who died during an exorcism. Her parents and the two Bavarian priests who carried out the exorcism were later convicted. The movies The Exorcism of Emily Rose and Requiem were based on her story.
Kyung-A Ha was beaten to death in 1995 in San Francisco, California by members of the Jesus-Amen Ministries.
Kyung Jae Chung died in 1996 in Glendale, California from blunt-force trauma inflicted by her husband (a reverend) and members of the Glendale Korean Methodist Church.
Charity Miranda was suffocated with a plastic bag in 1998 in Sayville, New York by her mother and sister during a Cuban Voodoo exorcism ritual.
Korean woman Joanna Lee died in early December 2001 during a violent and prolonged exorcism performed in Auckland, New Zealand by Korean church minister Luke Lee. Her decomposing body was prayed over for several days before authorities were notified. During his subsequent trial, Luke Lee claimed that Joanna Lee would rise from the dead in a few days. Lee was imprisoned but has appealed the conviction.
Terrance Cottrell Jr., an eight-year-old autistic child, died of asphyxiation in 2003 in Milwaukee, Wisconsin during an exorcism carried out by members of the Faith Temple Church of the Apostolic Faith, in an attempt to expel the boy's demons. The coroner ruled that the boy died "due to external chest compression" as the part-time pastor lay on top of him. On July 10, 2004, the pastor was convicted of child abuse.
In 2005, Maricica Irina Cornici, a 23 year old Romanian nun, who had previously received treatment for schizophrenia, heard voices telling her she was sinful. She was subjected to an unauthorised exorcism allegedly conducted by 29-year-old Daniel Petre Corogeanu, an Orthodox monk of the Holy Trinity convent in the nearby village of Tanacu. Cornici was bound to a cross, gagged with a towel, and left in a cold, dark room without food or water for three days.[2][3] Initially it was believed that she died of suffocation and dehydration during the exorcism. However an autopsy carried out on the exhumed body showed that she died of an adrenaline overdose mistakenly administered by a medic.[4]
In 2007, a 3-year-old girl in Phoenix, Arizona was hospitalized after being choked by her grandfather, Ronald Marquez, during an exorcism. Police are investigating "other possible abuses" and potential criminal charges against the mother, who has not been arrested, but found bloody and naked chanting "something that was religious in nature" while the child crying, screaming, and gasping was held in a headlock, squeezed, and choked by the woman's father.[5] The man was eventually subdued by police officers with a stun gun after a struggle and arrested. He initially appeared normal, but stopped breathing at the scene and could not be revived. He was pronounced dead at the hospital.[6]
In March 1992, in Oldham, UK, Kauser Bashir, a 20-year-old woman who had a history of mental illness was claimed as being possessed and beaten to death by two Muslim holy men - Mohammed Bashir (no relation) and Nourani Sayeed. With the family's consent, the exorcism performed on her lasted 8 days. She died whilst being starved of food and sleep for eight days. She was made to eat chili powder, suffered 17 broken ribs, a broken breastbone and was cut three times between her breasts. The two men were later convicted and imprisoned with life sentences. On the same date exactly 14 years later the murder victim’s father, Mohammed Bashir dosed in petrol burnt himself to death - at exactly the same location.

[7]

Exorcism in fiction

A still of one of the images of Pazuzu that appears briefly on screen during The Exorcist.

Poster for the movie The Exorcism of Emily Rose

Exorcism has been a popular subject in fiction, especially horror.

The Exorcist (1971 novel by William Peter Blatty)
The Exorcist (1973 and 2000 movies), and its sequels and prequels, were inspired by Catholic exorcism ritual and folklore.
House of Exorcism (1975 movie directed by Mario Bava)
Repossessed (1990 movie starring Linda Blair and Leslie Nielsen)
Of Love And Other Demons (1995 novel by Gabriel Garcia Marquez)
The Biggest Douche in the Universe (2002 South Park episode)
Exorcism (2003 movie directed by William A. Baker)
Kya Dark Lineage (2003 video game)
Constantine (2005 movie) is based on the DC/Vertigo comic book Hellblazer.
The Exorcism of Emily Rose (2005 movie) was inspired by the Anneliese Michel case.
Requiem (2006 German-language movie by Hans-Christian Schmid) is based on the Anneliese Michel case.
An American Haunting (2006 movie)
Blackwater Valley Exorcism (2006 movie)
The Devil You Know (2006 novel by Mike Carey)
D.Gray-man (2006 Japanese animation series by Hoshino Katsura)
The VAXorcist (1991 script by Christopher Russell)

References

^ Jewish Encyclopedia: Jesus: "Jesus wore the Ẓiẓit (Matt. ix. 20)"; Strong's Concordance G2899; Walter Bauer's Greek-English Lexicon of the NT, 3rd ed., 1979: "κράσπεδον: 1. edge, border, hem of a garment - But meaning 2 is also possible for these passages, depending on how strictly Jesus followed Mosaic law, and also upon the way in which κράσπεδον was understood by the authors and first readers of the gospels. 2. tassel (ציצת), which the Israelite was obligated to wear on the four corners of his outer garment, according to Num 15:38f; Dt 22:12." ... Of the Pharisees ... Mt 23:5.
^ "Concerning Exorcism", Book of Occasional Services, Church Publishing.
^ Dali's gift to exorcist uncovered Catholic News 14 Oct. 2005
^ Dali's gift to exorcist uncovered Catholic News 14 Oct. 2

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