Last Gasps

 Paranormal

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Exorcisms: Catholic and Tibetan

Disclaimer: This work has been completed as an educational tool for students of history, religious and paranormal studies. The author wishes to discourage any use of this work in conjunction with paranormal field investigations of demons.

Presented by Kyle T. Cobb, Jr. to the audience of Dragon-Con 2014

Nos tibi credere.

A  Literary History

The demon will frequently curse the shaman and boast that it is not afraid. They will also claim that they can not be hurt and possess more mantra-tantra than the shaman. During some exorcisms, the spirit may be stronger than the binding spells and throw things to ruin the ritual by destroying the shaman’s asan.


In some cases, the spirit is unwilling to speak through the patient. The Shaman will then try to force the demon into the shaman’s body. This is done through ritual gestures. She touches the handle of the drum to the possessed’s head or heart area. The shaman then does the same to themselves.


As the demon moves into the shaman, the shaman’s body begins to quake. While the shaman wrestles for control, sometimes the shaman will fall to the ground as he or she is achieving domination of the demon.


Still sitting knee-to-knee with the possessed, the exorcist will begin questioning the demon inside.

“Who is your guru? Who sent you? Who coerced you to spoil others? Who is causing you to confuse this child and make her run back and forth? Who is that one? Where does she live? I know you do not like anyone. You feel alone. But if you do not speak, you are sinning. Open your heart. Open your mouth. It is my work to make you speak up. You know so much… Why not tell me one thing?”


The Shaman then gestures with the drum stick or phurba.


“Wake up. Wake up. Why rest? Has your guru told you not to speak? What do you want to eat? I will give it to you. Tell me fast. Who are you? Are you Ajima (the fierce goddess)? Are you a nag (a serpent spirit)? A bokshi (sorcerer)? If so, tell me fast or I will beat you. I will whip you with my stick. If not, I will get a spoon and burn you.”


The shaman plays the drum for 5 minutes, then touches her head, and the head of the possessed.


The substitute body

After the questioning has ended, the second stage of the exorcism begins. Prior to the exorcism, the shaman will create a mud and clay statue to serve as a surrogate for the demon. To bind the statue to the possessed, the victim’s finger nail cuttings from each finger and toe are added to the mixture. Additionally a lock of hair and string from the victim's clothes are added to the statue.


As the ceremony resumes, the shaman places multi-colored string, four to eight feet long, between the patient and the statue. This rainbow bridge forms a magical connection between the possessed and the putla.

The shaman sits halfway between the possessed and the putla. Songs, incense and hand gestures are used to entice the demon to the surrogate.


Once the demon has been satisfactorily tempted, a live chicken is selected to volunteer.


The volunteer chicken must “shake to agree.” Once the chicken consents, it is held by the feet and swung from above the possessed’s head to the putla repeatedly.


With these motions, the demon is transferred to statue.


The shaman then says :

“From body to body, from blood to blood, from bone to bone, stomach to stomach, lungs to lungs.”


The chicken is then used to pick the strings off of the possessed. Once this miracle is completed, the chicken is sacrificed by the shaman’s assistant. The blood is then poured on the putla which is sitting in a sacred basket.


The basket will later be left in a crossroad to bind the demon permanently. In case the demon is freed, the shaman may also make 7 lines of white rice between the crossroads and the patience home. As an additional precaution. Bamboo stakes may be hammered into the ground in front of the patient’s doorway.


From a shaman’s perspective the sacrifice of the chicken is the most important part of the ritual. The heart of the chick is what brings the demon to putla. The Blood of the chicken and the sacrifice are the binding element.



Conclusion

Today we have taken a brief journey into the academic study of demons and looked at a few of the methods used to combat them.


As you have seen the concepts of demons in both the east and the west have many similarities and differences.  By broadening the understanding of demonic entities beyond the traditional cultural barriers, it is possible to gain both insight in the true nature of the demons while gaining additional tools to aid in our understanding.


It is my hope that you will take our discussion and build upon it.

The Tibetan drum is an integral part of the Man Chinni exorcism ritual

The effigy will act as the surrogate for the demon.

The chicken must “volunteer” to be a part of the ceremony and to sacrifice itself.

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The Tibetan phurba is used to kill demons and in the Man Chinni exorcism ritual it is used to threaten the demon.

The chicken cuts the rainbow bridge and traps the demon inside the statue.