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Exorcism Related Things:

kem na mazda: An exorcism prayer from the Avesta (The holy book of Zoroastrianis
m) are the Yashts, a collection of hymns dedicated to the worship of various dei
ties, and the Vendidad, a ritual code for dealing with malevolent deities. The V
isparad, a supplement to the Yasna, contains hymns and instructions for liturgic
al ceremonies (including exorcisms) and also includes cosmological, historical a
nd eschatological material. Finally, the Avesta also contains fragments of numer
ous other texts, which are made up of both religious literature and works on med
icine, astronomy, botany and philosophy.
The Ritual:
Kem Na Mazda (exorcism)
What protector hast thou given unto me, O Mazda! while the
hate of the wicked encompasses me? Whom but thy Atar and
Vohu-mano, through whose work I keep on the world of righteousness?
Reveal therefore to me thy Religion as thy rule!
(Ke verethrem-ja:)
Who is the victorious who will protect thy teaching? Make
it clear that I am the guide for both worlds. May Sraosha come
with Vohu-mano and help whomsoever thou pleasest, O Mazda!
(Pata-no:)
Keep us from our hater, O Mazda and Armaiti Spenta! Perish,
O fiendish Druj! Perish, O brood of the fiend! Perish, O creation
of the fiend! Perish, O world of the fiend! Perish away, O Druj!
Rush away, O Druj! Perish away, O Druj! Perish away to the regions
of the north, never more to give unto death the living world of
Righteousness!
Homage, with which (are combined) devotion and milk offerings.
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Nowruz celebration in Iran
Nowruz is the most important holiday in Iran. Preparations for Nowruz begin in t
he month Esfand (or Espand), the last month of winter in the Persian solar calen
dar
Sizdah Bedar
A part of Nowruz, the thirteenth day of the new year festival is Sizdah
Bedar (literally meaning "passing the thirteenth day", figuratively meaning "Pas
sing the bad luck of the thirteenth day"). This is a day of festivity in the ope
n, often accompanied by music and dancing, usually at family picnics. Sizdah bed
ar celebrations stem from the ancient Persians' belief that the twelve constella
tions in the Zodiac controlled the months of the year, and each ruled the earth
for a thousand years at the end of which the sky and earth collapsed in chaos. H
ence Nowruz lasts twelve days and the thirteenth day represents the time of chao
s when families put order aside and avoid the bad luck associated with the numbe
r thirteen by going outdoors and having picnics and parties. At the end of the c
elebrations on this day, the sabzeh grown for the Haft Seen (which has symbolica
lly collected all sickness and bad luck) is thrown into running water to exorcis
e the demons (divs) from the household. It is also customary for young single wo
men to tie the leaves of the sabzeh before discarding it, so expressing a wish t
o be married before the next year's Sizdah Bedar. Another tradition associated w
ith this day is Dorugh-e Sizdah, literally meaning "the lie of the thirteenth",
which is the process of lying to someone and making them believe it (similar to
April Fools Day).
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In Hinduism there are people who are exorcists, who do black magic, spells, tric
ks and other things. These are usually evil spirits, which are souls that have n
either been liberated, nor able to reach svarga or piteloka and yet to be reborn
.
Some of them are pure exorcists who do not worship any higher dieties or devas.
Some of them do exorcism in addition to their usual diety worship. Some of these
exorcists worship Hanuman too, to protect themselves from the spirits which can
sometimes hit back.
I doubt if spirit worshipper could be classified as a conventional Hindu, becaus
e such subjugation of spirits and forcing them to obey your commands is a sin. I
t is not proper Hinduism, and most conventional teachers have vehemently been ag
ainst this practice. Gita says that those who deal with ghosts become ghosts the
mselves.
Hinduism accepts a fact of possession being possible, so there are procedures to
remove spirits as well.
They are of three kinds:
Vaidika (based on Atharvana-angirasa)
Tantrika (based on Agamas: Shaiva, Shakta & Vaishnava)
Shabara (folk traditions).
Moreover, a kind of exorcism is a part of normal ritual worship (pUjA, archana).
There is a special verse recited for that, something like "apasarpantu te bhUtA
ye bhUtA bhUmipAlakA..." — don't remember exactly.
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Exorcism In Hinduism
Beliefs and/or practices pertaining to the practice of exorcism are prominently
connected with the ancient Dravidians in the south. Of the four Vedas (holy book
s of the Hindus), the Atharva Veda is said to contain the secrets related to mag
ic and medicine.[1][2] Many of the rituals described in this book are for castin
g out demons and evil spirits. These beliefs are particularly strong and practic
ed in West Bengal, Orissa and southern states like Kerala.[citation needed]
The basic means of exorcism are the mantra and the 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 the 3rd, 7th and 8th chapter of Bhagavad Gita and mentally offe
ring the result to departed persons helps them to get released from their ghostl
y situation. Kirtan, continuous playing of mantras, keeping scriptures and holy
pictures of the deities (Shiva,Vishnu,Brahma,Shakti e.t.c) (esp. of Narasimha) i
n the house, burning incense offered during a puja, sprinkling water from holy r
ivers, and blowing conches used in puja are other effective practices.
Main Puranic resource on ghost- and death-related information is Garuda Purana.
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There have been a few highly publicized cases where injuries allegedly occurred
during Lukumi (Santeria) rituals. One such case reported by The New York Times t
ook place on January 18, 1998 in Sayville, New York, where 17-year-old Charity M
iranda was suffocated to death with a plastic bag at her home by her mother Vivi
an, 39, and sister Serena, 20, after attempting an exorcism to free her of demon
s. Police found the women chanting and praying over the prostrate body. Not long
before, the women had embraced Lukumi. However, Lukumi doctrine does not postul
ate the existence of demons, nor does its liturgy contain exorcism rituals. The
mother, Vivian Miranda, was found not guilty due to insanity, and is currently c
onfined in a New York State psychiatric hospital for the criminally insane.
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Ku-ji simply means “nine syllables”, and refers to a variety of mantras that consist
of nine syllables. The syllables used in kuji are numerous, especially within t
he realm of mikkyo (Japanese esoteric Buddhism). The kuji most often referred to
is of Taoist origin, not Buddhist. However, several Taoist texts say that the k
uji came to China via Tibet; if this is true then kuji may have originated with
Hinduism. It is unclear whether the nine standard kuji found in Taoism are found
in Tibetan Buddhism, and if so what their correlation with the nine Taoist kuji
are. The kuji are first introduced in Taoism in the text Neipian written by Ge
Hong (a.k.a. Baopuzi, c.280-340 ADE). In it he introduces the kuji in chapter ti
tles “Into the mountains, over the streams” as a prayer to the six Liu Jia, ancient
Taoist gods. The Chinese ku-ji actually forms a grammatically functional sentenc
e when translated, “May all those who preside over warriors be my vanguard!” Other t
ranslations are possible as well especially in Japanese esoteric Buddhism. Accor
ding to the Neipian, the kuji is a prayer to avert difficulties and baleful infl
uences and to ensure things proceed without difficulty. To this end it can be sa
id that the primary purpose of ku-ji is shōkanjō (consecration, abhiseka) and chōbuku
(exorcism).

on a side note: A very 'famous' (Noteable) Kuji-in are the 9 "levels" or nine se
als in Ninjitsu: WHich are
1) RIN Power STRENGTH of mind and body
2) PYŌ Energy DIRECTION OF ENERGY
3) TŌ Harmony HARMONY with the universe
4) SHA Healing HEALING of self and others
5) KAI Intuition PREMONITION of danger
6) JIN Awareness KNOWING THE THOUGHTS OF OTHERS
7) RETSU Dimension MASTERY OF TIME AND SPACE
8) ZAI Creation CONTROL of the elements of nature
9) ZEN Absolute ENLIGHTENMENT

Mantras Related: (these are often called "The Nine Cuts")


1) "On baishiramanaya sowaka". [Om to the Vajra (diamond thunderbolt) of glo
ry and sacrifice. All hail!]
2) "On isha naya in tara ya sowaka". [Om to the Vajra (great diamond thunder
bolt)! All Hail!"
3) "On jite rashi itara jiba ratanō sowaka".
4) "On haya baishiraman taya sowaka".
5) "On nōmaku sanmanda basaradan kan". [Om homage to all-pervading diamond thu
nderbolts. Utterly crush and devour!]
6) "On aga naya in maya sowaka". [Om to the glory of Agni (God of the Scared
Fire). All Hail]
7) "On hirota ki shanoga jiba tai sowaka".
8) "On chirichi iba rotaya sowaka".
9) "On a ra ba sha nō sowaka [Om a ra pa ca na. All hail!]
The primary purpose of ku-ji is shōkanjō [consecration] and chōbuku [exorcism]. Ku-ji
itself is a very flexible practice that can be modified depending on the needs o
f the practitioner. The practice of ku-ji ho is a sanmitsu nenju [concentrated t
hree mysteries practice], and as such, consists of several dependent, integrated
practices.
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Rokuji Myō-ō:
Literally “Six-Syllable Luminescent King.” This 17th-century drawing (at right) of d
eity Rokuji Myō-ō is very similar to the 12th-century monochrome drawing of Myōken in
the Besson Zakki and the 13th-century painting of Sonjō-ō at Miidera. In all three,
we see the four-armed one-headed central deity holding the sun disk and moon di
sk, with right foot raised behind the opposite knee. But in this 17th-century dr
awing from the Butsuzō-zu-i, the deity is portrayed atop a lotus with a sword in t
he left hand and a trident in the right (although some artwork portrays the deit
y holding different objects, including the wish-granting jewel). According to th
e Butsuzō-zu-i, Rokuji Myō-ō appears in the Rokuji Jinjuōkyō sutra, where it is described
as the central deity (honzon) in esoteric rituals (known as the Chōbuku Shinpō 調伏信法 or
-hō 調伏法) to ward off evil spirits, enemies, and malicious influences. The deity is said
to be the composite reward body of the Six Forms of Kannon who protect people in
each of the six realms of karmic rebirth.
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Exorcism
Exorcism is mainly thought of as the rite of driving out the Devil and his demon
s from possessed persons. Exorcism is mainly performed in incidences of demonic
possession that is generally distinguished from spiritual possession. A general
assumption is that the Roman Catholic singularly practices the rite of exorcism,
but some Protestant denominations such as the Pentecostals and other charismati
c groups practice it as well. These groups refer to the practice as "deliverance
ministry" where gifted people drive out devils and heal while they touch the pe
rsons with their hands, called laying on of hands, and pray over them.
Technically, exorcism is not driving out the Devil or a demon, but it is placing
the Devil or demon on oath. And, in some incidences there may be more than one
demon possessing a person. "Exorcism" is derived from the Greek preposition ek w
ith the verb horkizo which means "I cause [someone] to swear" and refers to "put
ting the spirit or demon on oath," or invoking a higher authority to bind the en
tity in order to control it and command it to act contrary to its own will.
In the Christian sense this higher authority is Jesus Christ. This act is based
on the belief that the Devil, his demons, and evil spirits are afraid of Christ.
The belief itself is based on Scripture. Coming from the sea of Galilee Christ
entered the land of the Gerasenes. He was immediately met by a man from the tomb
s cut into the mountains of the area. The man was said to be possessed of an unc
lean spirit. Nothing could bind this man, not even chains. He lived in the mount
ains, crying, and cutting himself with stones. But, so it is told, when seeing C
hrist approaching, the man went to him seeking help. The unclean demon immediate
ly recognized Christ, and Christ recognized the demon. Christ, then, summoned th
e spirit to leave the man, and asked his name. "My name is Legion," answered the
spirit, "for we are many." Once the demons left the man, Christ sent them into
a nearby heard of swine who then jumped in to the sea and drown. (Mark 5:1-13) U
nlike other exorcists, it is believed, that Christ did not exorcise because He d
id not need to call on a higher authority since He Himself was that higher autho
rity.
Now, not only did Christ exorcize demons, or unclean spirits, but he gave the po
wers to his disciples. "...he gave the power against unclean spirits, to cast th
em out, and to heal all manner of sickness, and all manner of disease." (Matt.10
:1)
From these two Biblical passages and others Catholics and Protestants alike beli
eve they have the power to cast out the Devils and to heal. The Catholic Church
has a procedure out-lined rite of exorcism which is set forth in "The Rituale Ro
manum." Other than this text the ritual has great variance determined by the exo
rcist performing the exorcism. The code of Cannon Law allows authorized minister
s (the exorcists) to perform solemn exorcisms not only over the faithful, but al
so over non-Catholics and those who have been excommunicated from the Church.
During the ritual usually salt, representing purity, and wine, representing the
blood of Christ, is present. The victim is to hold a crucifix during the rite. T
he exorcist is encouraged to use holy water and relics, usually pieces of bones
from Saints, and recite Biblical scriptures and other prayers.
The greatest danger to the exorcist is becoming possessed by the Devil or demon
himself. This is the reason why the exorcist must feel as free of sin as possibl
e and feel no secret need for punishment. Otherwise, the Devil or demon can easi
ly entrap him. An example of this is Father Jean-Joseph Surin, the Jesuit exorci
st of Loudun, who became possessed while ministering to Sister Jeannes des Anges
t. Surin was reared in a cloister, practiced severe self-denial during his early
years as a priest, experienced severe muscle pains, and had virtually cut himse
lf off from all social contact which led him to come to the Sisters' Convent in
poor health and a confused state of mind. Unlike his fellow Jesuits he was thoro
ughly convinced Sister Jeanne and her companion Sisters were truly possessed. Au
thor Aldous Huxley in his "The Devils of Loudun" (1952) described Surin's mental
state as one of "pathological illiteracy."
This is possibly the reason that Malachi Martin, a former Jesuit professor, clai
med in his book "Hostage to the Devil" (1976), that much of the success of the e
xorcism depends upon the exorcist. He describes the type of priest best suited t
o be an exorcist as being a man of good physical health, being of middle age, ro
utinely going about his normal pastoral duties. He usually is not brilliant or e
ngaged in teaching or research. Although, Martin adds, there are exceptions to a
ll these characteristics.
In his book Martin also describes the setting where the exorcism takes place. It
is usually in a location where there is a definite connection between the demon
and the victim, like the victim's bedroom or resident.
But, again, to Martin, the most important thing is the exorcist's disposition an
d those of his assistants. Presently few exorcists choose to work alone. Three o
ther people usually assist the exorcist. One is a junior priest who has been tra
ined in exorcism procedures. He monitors the exorcism, helping the exorcist when
possible not to be distracted by the possessive demon. Others can include a med
ical physician and a family member. The most important thing of all is that the
exorcist and his assistants be physically strong and relatively guiltless. None
must have any secret sins which the Devil or demon can use against them. In some
incidences the Devil or demons may shout out the sins of the exorcist or his as
sistants attempting to shame them and ruin the exorcism.
Although all exorcisms are different in proceeding there are similar stages they
follow. Martin describes these stages:
The Presence: The exorcist and his assistants become aware of an alien feeling o
r entity. Attempts or actions of the evil spirit appear to be the victim's. The
exorcist's first job is to break this Pretense and find out whom the demon reall
y is. Gaining the entity's name is most important.
Breakpoint: The moment when the Devil's Pretense finally collapses. This is usua
lly a moment of complete pandemonium. There evolves a scene of panic and confusi
on, accompanied by a crescendo of abuse, horrible sights, noises, and odors. The
Devil then turns on the victim, speaking of the person in the third person.
The Voice: Also a sign the Breakpoint, the Voice (of the demon) becomes "inordin
ately disturbing and humanly distressing babble." The demon's voices must be sil
enced for the exorcism to proceed.
The Clash: As the Voices die out there is both a spiritual and physical pressure
. The demon has collided with the "will of the Kingdom." The exorcist is now in
direct battle with the demon, urging the entity to reveal more information about
itself so it can be controlled. As previously mentioned, there is a connection
between the entity and the victim's resident. The entity wants a place to be in,
or it must return to Hell. An existence out of Hell is what the Devil or demon
is fighting for.
Expulsion: In the supreme triumph of God's will, the demon or spirit leaves in t
he name of Jesus. All present feel the Presence dissipates, occasionally with re
ceding noises and voices. The victim may remember the ordeal or may not recall a
nything that has happened.
The ritual of exorcism is more cautiously employed by the Catholic Church at pre
sent than it once was. When reviewing the conditions for demonic possession that
were once listed one can easily see many of the symptoms are those of epilepsy,
hysteria, schizophrenia, and other psychological disorders. So priests are caut
ioned to be as certain as possible the person is truly demonically possessed bef
ore performing the ritual.
In some incidences this precaution may not be enough to guard an innocent person
against the ritual. For example, Saint Paul exorcized a slave girl who made muc
h money for her masters by soothsaying. (Acts 16:16-18) Today, occultists call s
uch acts prophecy. Catholics are still forbidden to visit fortune tellers. Other
religions such as Judaism, Hinduism, Buddhism, Islam, Shinto and others have so
me form of exorcism rituals. One of the best known Judaic rituals, cited in Juda
ism rabbinical literature dating from the first century AD, concerns the dybbuk,
an evil or doomed spirit which possesses a victim and causes mental illness and
a personality change. The dybbuk is expelled through the victim's small toe, an
d then is either redeemed or sent to hell.
In many Eastern religions spirits and ghosts are blamed for many ills, and are c
ast out of people. However, such afflictions are not regarded as all-out battles
for the persons' souls. The typical Hindu exorcism practices consist of blowing
cow-dung smoke, pressing rock salt between the fingers, burning pig excreta, be
ating or pulling the victim's hair, reciting prayers or mantras, and offering gi
fts of candy and other presents to get the evil or troublesome spirits to depart
from the persons.
The ritual employed in Shamanism is that the shaman enters a trace during which
he attempts to discover the cause of the victim's trouble. Frequently the cause
is thought linked to a dead person. The shaman then is said to travel to the low
erworld to speak with this soul. He then knows the cure of this victim's afflict
ion, or may even bring back the soul to cure it.
All persons do not consider the purpose of the ritual of exorcism as expelling t
he spirit as condemning it to hell as do the Christians. Some, including occulti
sts and Witches, do not consider the spirits demonic but at times become confuse
and invade persons' bodies. The purpose of this type of exorcism is to release
the spirit. Then the spirit is free to journey onto its resting place or new lif
e. Witches frequently are asked to exorcise ghosts and other unwanted psychic en
ergy that trouble persons.
Spirit exorcisms, as cures of physical illnesses and solutions to other personal
problems are common in Africa, Latin America, the Middle East, the Orient, and
among tribal cultures. A.G.H.
Sources:
Guiley, Rosemary Ellen, The Encyclopedia of Witches and Witchcraft, New York: Fa
cts On File, 1989, "Demonic Exorcism," pp. 87-89
Guiley, Rosemary Ellen, Harper's Encyclopedia of Mystical and Paranormal Experie
nce, New York: HarperCollins, 1991, pp. 190-192
Shepard, Leslie A., ed., Encyclopedia of Occultism and Parapsychology, 3rd ed.,
Detroit: Gale Research, Inc., 1991
The New Catholic Encyclopedia, New York, McGraw Hill, 1967.
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Exorcism of Honorius: (From the Order of the Golden Dawn)
To be used as a potent Banishing spell, but only infrequently as necessity deman
ds, e.g. against peculiarly recalcitrant spirits.
Mighty One save me from Hell's dark gloom
Guard my spirit from the demons' tomb
Into their dread abodes without fright
I will proclaim thy will, the Law of Light!
I bid the sky shew forth the shining spheres:
Sun arise, and Moon shine sharp and clear!
Into their dread abodes without fright
I will proclaim thy will, the Law of Light!
Their names and forms are evil and strange,
Yet they by thy magick will I change!
The nameless horrors I bind without fright;
I now proclaim thy will, the Law of Light!
These phantoms pale of my inner view
None but thee their wasted beauty can renew;
To the Abyss, I plunge without fright:
I have proclaimed thy will, the Law of Light!
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Prayers for Priests to Bless Sacramentals
(Taken from old Roman Ritual prayer books, unless otherwise noted):

- Exorcism Blessing for Water and Salt


(Priest vests in surplice and purple stole)
P: Our help is in the name of the Lord.
R: Who made heaven and earth.
Part One: Exorcism of Salt (necessary for Exorcism of Water)
P: O salt, creature of God, I exorcise you by the living (+) God, by the true (+
) God, by the holy (+) God, by the God who ordered you to be poured into the wat
er by Elisha the prophet, so that its life-giving powers might be restored. I ex
orcise you so that you may become a means of salvation for believers, that you m
ay bring health of soul and body to all who make use of you, and that you may pu
t to flight and drive away from the places where you are sprinkled; every appari
tion, villainy, turn of devilish deceit, and every unclean spirit; adjured by hi
m who will come to judge the living and the dead and the world by fire.
R: Amen.
P: Let us pray. Almighty and everlasting God, we humbly implore you, in your imm
easurable kindness and love, to bless (+) this salt which you created and gave t
o the use of mankind, so that it may become a source of health for the minds and
bodies of all who make use of it. May it rid whatever it touches or sprinkles o
f all uncleanness, and protect it from every assault of evil spirits. Through Ch
rist our Lord.
R: Amen.
Part Two: Exorcism of Water
P: O water, creature of God, I exorcise you in the name of God the Father (+) Al
mighty, and in the name of Jesus (+) Christ His Son, our Lord, and in the power
of the Holy (+) Spirit. I exorcise you so that you may put to flight all the pow
er of the enemy, and be able to root out and supplant that enemy with his aposta
te angels, through the power of our Lord Jesus Christ, who will come to
judge the living and the dead and the world by fire.
R: Amen.
P: Let us pray. O God, for the salvation of mankind, you built your greatest mys
teries on this substance, water. In your kindness, hear our prayers and pour dow
n the power of your blessing (+) into this element, made ready for many kinds of
purifications. May this, your creature, become an agent of divine grace in the
service of your mysteries, to drive away evil spirits and dispel sickness, so th
at everything in the homes and other buildings of the faithful that is sprinkled
with this water, may be rid of all uncleanness and freed from every harm. Let no
breath of infection and no disease-bearing air remain in these places. May the
wiles of the lurking enemy prove of no avail. Let whatever might menace the safe
ty and peace of those who live here be put to flight by the sprinkling of this w
ater, so that the health obtained by calling upon your holy name, may be made
secure against all attack. Through Christ our Lord.
R: Amen.
(Priest pours exorcised salt into the water, in the form of a cross)
P: May a mixture of salt and water now be made, in the name of the Father, and o
f the (+) Son, and of the Holy Spirit.
R: Amen.
P: The Lord be with you.
R: And with your spirit.
P: Let us pray. O God, Creator unconquerable, invincible King, Victor ever glori
ous, you hold in check the forces bent on dominating us. You overcome the cruelt
y of the raging enemy, and in your power you beat down the wicked foe. Humbly an
d fearfully do we pray to you, O Lord, and we ask you to look with favor on this
salt and water which you created. Shine on it with the light of your
kindness. Sanctify it by the dew of your love, so that, through the invocation o
f your holy name, wherever this water and salt is sprinkled, it may turn aside e
very attack of the unclean spirit, and dispel the terrors of the poisonous serpe
nt. And wherever we may be, make the Holy Spirit present to us, who now implore
your mercy. Through Christ our Lord.
R: Amen.
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- Exorcism Blessing for Oil (Olive)
(Use regular, 100% pure oil) (Priest vests in surplice and purple stole)
P. Our help is in the name of the Lord.
R. Who made heaven and earth.
P: O oil, creature of God, I exorcise you by God the Father (+) almighty, who ma
de heaven and earth and sea, and all that they contain. Let the adversary's powe
r, the devil's legions, and all of Satan's attacks and machinations be dispelled
and driven far from this creature, oil. Let it bring health in body and mind to
all who use it, in the name of God (+) the Father almighty, and of our
Lord Jesus (+) Christ, His Son, and of the Holy (+) Spirit, as well as in the lo
ve of the same Jesus Christ our Lord, who is coming to judge both the living and
the dead and the world by fire.
R. Amen.
P: O Lord hear my prayer.
R: And let my cry come unto thee.
P: May the Lord be with you.
R: And with your spirit.
P: Let us pray. Lord God almighty, before whom the hosts of angels stand in awe,
and whose heavenly service we acknowledge; may it please you to regard favorabl
y and to bless (+) and hallow (+) this creature, oil, which by your power has be
en pressed from the juice of olives. You have ordained it for anointing the sick
, so that, when they are made well, they may give thanks to you, the living
and true God. Grant we pray, that those who will use this oil, which we are bles
sing (+) in your name, may be protected from every attack of the unclean spirit,
and be delivered from all suffering, all infirmity, and all wiles of the enemy.
Let it be a means of averting any kind of adversity from man, redeemed by the p
recious blood of your Son, so that he may never again suffer the sting of the
ancient serpent. Through Christ our Lord.
R. Amen.
(Priest sprinkles the oil with holy water)
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The Blessing of Candles:
"Our help is in the name of the Lord. Who made heaven and earth. The Lord be wit
h you.
"And also with you.
Let us pray. Lord Jesus Christ, Son of the living God, bless these candles at ou
r lowly request. Endow them, Lord, by the power of the holy + cross, with a bles
sing from on high, you who gave them to mankind in order to dispel darkness. Let
the blessing that they receive from the sign of the holy + cross be so effectua
l that, wherever they are lighted or placed, the princes of darkness may depart
in trembling from all these places, and flee in fear, along with all their legio
ns, and never more dare to disturb or molest those who serve you, the almighty G
od, who live and reign forever and ever. Amen
Peace be with you always
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Abbe Boullan: Defrocked Catholic priest of the 19th century. His mistress was A
dele Chevalier, a former nun. They founded the Society for then Reparation of S
ouls, which specialized in exorcism rites. Successor leader of the sect founded
by Eugene Vintras (quodvide). Was opposed by a Rosicrucian named Stanislas de G
uaita.
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Eridu: An Assyrian ritual of exorcism.
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Focalor: A demon. Has power over the sea; causes shipwrecks; can appear as a se
a monster; can destroy an exorcist during an exorcism. He has his own seal/amule
t, which is one of the "Seals of the Spirits." It is circular, and features his
name spelled around the rim. "Causes winds to blow, ships to sink, and death by
drowning." Appears as a man with the wings of a griffin. (?) This is one of th
e 72 "Seals of Goetia" mentioned in the Lesser Key of Solomon. It is a talisman
.
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Kinocetus: A stone said to be useful for casting out demons (exorcism).
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Brazilian American Spiritists practice alternative or homeopathic approaches to
health and medicine. Instead of traditional medical techniques, Spiritists use s
uch practices as past-lives therapy, dispossession and exorcism therapies, acupu
ncture, chromotherapy, yoga therapy, and homeopathy. Back in Brazil, some Spirit
ists have set up psychiatric hospitals that utilize the aforementioned healing m
ethods.
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From CNN: (Trying to find more, if i don't have something on it already)
6 yr. old found dead - suspected exorcism ritual
A 6 year old girl has been found dead with a broken back in an Atlanta motel roo
m:
"Two adults were arrested after they and two children were spotted on the street
naked in the freezing cold...
Based on what the adults told authorities, investigators believe "they were invo
lved possibly in a ritual of some sort," police spokesman John Quigley said. "It
may have had something to do with undemonizing the child in some manner."
The Story (basic - from archive from The Associated Press)
Exorcism Suspected After Girl Found Dead
By HARRY R. WEBER
The Associated Press
Monday, January 19, 2004; 2:56 PM

ATLANTA - A 6-year-old girl was found dead in a motel room with a broken back Mo
nday after what police said may have been an exorcism. Two adults were arrested
after they and two children were spotted on the street naked in the freezing col
d.
The adults, who had been staying in the motel room, were charged with cruelty to
children, public indecency and obstruction of police and were taken to a psychi
atric ward.
Police said the girl had been brutalized and suffered a broken back and other br
oken bones. An autopsy was planned.
Based on what the adults told authorities, investigators believe "they were invo
lved possibly in a ritual of some sort," police spokesman John Quigley said. "It
may have had something to do with undemonizing the child in some manner."
Police learned of the death around 12:30 a.m. when the unidentified man and woma
n were seen walking naked down a city street with two children, ages 2 and 7, Qu
igley said.
The 7-year-old provided investigators with information that led them to the mote
l, where they found the girl's body.
The two adults had apparently been living there for some time, possibly through
assistance from a church, Quigley said.

www.washingtonpost.com/wp-dyn/articles/A29570-2004Jan19.html
Copyright 1996-2004 The Washington Post Company
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"Devout Christians" Kill Children as Part of Exorcism
Posted Oct 02 2008 6:16pm
It was on March 29 of this year when residents of Bangwe township in Blantyre, M
alawi learned that two local women had allegedly burned two children to death to
exorcise them of witchcraft demons. Agnes Kamanga Gadama, and her sister Cather
ine Kamanga reportedly suspected that Gadama's two children had been possessed b
y demons because "some neighbors were teaching them witchcraft"
After a week of continuous prayers and fasting with the two children in an enclo
sed room, 9 year old Yankho and 6 year old Martin Gadama were found dead by poli
ce investigating the ritual. The two children had been locked inside the family
home along with two other children while Gadama and her sister lit a fire that e
ngulfed the building in smoke to drive away demons.
Both suspects were devoted members of the Namiyango Assemblies of God and had re
ported the suspected witchcraft incident to the congregation. Representatives of
the church group have expressed disbelief that the two women could have killed
the children.
When asked to comment on the case, Limbe Police public relations officer Chifund
o Chibwezo said the two women are expected to go to Zomba Mental Hospital for ex
amination. “They are now being kept at Chichiri Prison but they are expected to go
to the mental hospital to find out if they have mental disorders or not. I cann
ot comment much since the case is now in the hands of the court. The two women w
ere charged with murder for causing death, contrary to section 209 of the Penal
Code,” said Chibwezo.
The two surviving children are staying with their grandparents.
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