Exorcising Dark Magic Around Me Dark magic has long been a topic of fascination and fear. It is believed to be an ancient and powerful force that can bring about harm and chaos. Whether one believes in its existence or not, there may be times when we feel surrounded by negative energy or a sense of darkness. In such situations, it can be helpful to take steps to cleanse and cleanse our lives to exorcise any dark magic that may be lurking. One of the first steps to exorcising dark magic is to acknowledge its presence. This may require a degree of self-reflection and an honest assessment of our thoughts, emotions, and the environment around us.
“I was teaching Yoga there. I feel that was the best service I was doing. I wished it could be India where I could teach meditation.”
They include inadvertent contact with unclean people or objects, accidentally touching an accursed man while crossing the street, stepping in dirty water, walking on nail clippings or armpit shavings, stepping on old shoes with holes in them, touching an object associated with black magic, inadvertently brushing against a person with a skin disease, breaking promises, releasing confidential information, and speaking intemperately. May invocation, oath, retaliation, questioning, the illness which is due to my suffering, sin, crime, injustice and shortcomings, the sickness that is in my body, flesh and veins, be plucked apart like this flock of wool, and may the Firegod on this very day consume it altogether.
This may require a degree of self-reflection and an honest assessment of our thoughts, emotions, and the environment around us. It is important to recognize that the negativity we feel may not necessarily be a result of external forces, but could also be a reflection of our own unresolved issues and fears. Once we have acknowledged the presence of dark magic, the next step is to create a protective shield around ourselves.
Exorcism and Magic
Sources Sickness. For the theologian, sickness was a perplexing matter. Minor illness was attributed to random occurrences that all humans suffer, but serious health problems were attributed to external, supernatural forces. Each person was protected by a personal god or goddess, but because of unforeseen circumstances or sin, one’s god could flee, leaving the unprotected individual vulnerable to attack by demons, ghosts, and other evil forces. Healers needed to determine if a “Hand of a Ghost” or an unknown human agent, such as a witch, had caused illness. Treatment was in the hands of the asu, “physician,” and the ashipu, “magician or exorcist.” Each had a role in healing the sick, and they often worked together to treat difficult cases. The physician prescribed salves and potions, and the magician battled the demons with spells, incantations, amulets, and rituals to exorcise evil forces. Diagnosis. Not all sickness was believed to have been caused by misdeeds. One could be injured in a fight or simply be sick with a cold. A letter to the king of Assyria informed him not to be alarmed; his present illness was merely the result of a seasonal bug that had been going around:
To the king, my lord: your servant Marduk-shakin-shumi. Good health to the king, my lord! May Nabu and Marduk bless the king, my lord! Concerning the chills about which the king, my lord wrote to me, there is nothing to be worried about. The gods of the [king] will quickly cure it, and we shall do whatever is relevant to the matter. [It is] a seasonal illness; the king, my lord, should not [wor]ry (about it). (Parpola)
If the ashipu believed that the “Hand” of a god or ghost has caused suffering, he could consult with a tablet series entitled Enuma ana bit marsi ashipu illaku, “When the Exorcist goes to the House of a Sick Person.” This document includes a lengthy list of symptoms and a prognostication. For example,
If (the patient) is stricken at his head, and he is afflicted by one attack after the other, and his face is (alternately) red and greenish; whenever he has an attack, his mind becomes deranged, and he has convulsions: (It is the) grip of the lamashtu-demon—his days may (still) be long, but (eventually) he will die. (Farber)
Incantations. It was commonly understood that to keep demons and ghosts at bay it was necessary to employ magic and hope that the recitation of spells or incantations would repel evil forces. Entreating demons to flee and take away their evil, incantations were performed by specialists trained in the cultic arts, who also used rituals to expel the evil and effect cures. The series Uttuku lemnutu, “The Evil Udug-Demons,” includes a detailed description of a group of udug demons known as the “evil seven.”
They are seven, they the seven, They are seven in the springs of the depths,
They are seven, adorned in heaven. They grew up in the springs of the depths, in the cella. They are not male, they are not female, They are drifting phantoms, They are not male, they beget no son. They know neither sparing of life nor mercy, They heed no prayers nor entreaties. They are steeds that grew up in the mountains, They are the evil ones of Ea, They are the prefects of the gods. They loiter in the side streets to make trouble on the highway. They are evil, they are evil! They are seven, they are seven, they are twice seven! Be conjured by heaven, be conjured by the netherworld! (Foster)
Incantations against Illness. Many incantations deal with a wide variety of conditions, such as impotency, headache, fever, eye disease, misshapen fetuses, misery, excessive anger, and flatulence. An incantation against toothache explains that this affliction originates from a worm placed in the mouth by the gods. The cure is to extract the tooth:
After Anu created heaven, Heaven created earth, Earth created heaven, Rivers created watercourse. The worm came crying before Shamash, Before Ea his tears flowed down, “What will you give me, that I may eat?” “What will you give me, that I may suck?” “I will give you a ripe fig and an apple.” “What are a ripe fig and an apple to me?” “Set me to dwell between teeth and jaw, that I may suck the blood of the jaw, that I may chew on the bits of (food) stuck in the jaw.” (Foster)
Conjurations. Some incantations were directed against illness caused by witchcraft. If a person had a terrifying dream, the nightmare was thought to have been sent by a demonic witch. Burning was necessary to ward off the evil. The magical tablet series Maqlu, “Burning,” includes incantations and rituals directed against witches and witchcraft. A ceremony was performed beginning in the night and ending the next morning. The exorcist met the afflicted patient in his home and began the ritual with an invocation to the gods of the night. Later a representation of the witch and other objects were burned in a brazier. The remains were then stirred, and water was poured over the smoldering embers. The rite of burning and dousing with water was intended to destroy evil magically and quell the witch’s life force. Acts performed at dawn included ritual cleansing and throwing an edible representation of the witch to dogs. Shurpu Incantations. In the incantation series called Shurpu, “Burning (away the curse),” misfortune is ascribed to a victim’s intentional or unintentional sins. When the sufferer did not know what he had done to bring on his affliction, he recited a long list of misdeeds with the hope that it would include his relevant offense. The list includes serious offenses such as murder, robbery, and adultery, as well as lesser offenses such as eating prohibited foods, gossiping, lying, and showing lack of respect for family members. Incantations were designed to purify the sinner ritually. For example,
Incantation. Be it released, great gods, god and goddess, lords of absolution. … his sins are against his god, his crimes are against his goddess, He has eaten what is taboo to his god, He is full of contempt against his father, full of hatred against his elder brother, He despised his parents, offended the elder sister, gave with small (measure) and received with big (measure), he said “there is,” when there was not, he said “there is not,” when there was; he pointed his finger accusingly behind the back of his fellow man; who calumniated, spoke what is not allowed to speak; who as a witness, caused wicked things to be spoken; who caused the judge to pronounce incorrect judgment, who scorned his god, despised his goddess, he used an untrue balance, but did not use the true balance, he took money that was not due to him, but did not take money due to him, he disinherited the legitimated son and did not establish (in his rights) the legitimated son. … He entered his neighbor’s house, had intercourse with his neighbor’s wife, shed his neighbor’s house, took his neighbor’s wife, and did not clothe a young man when he was naked. … His mouth is straight, but his heart is untrue, when his mouth says “yes” his heart says “no” altogether he speaks untrue words. (Reiner, 1958)
Shurpu Rituals. In Shurpu the offender sought to rid himself of sin by transference of the evil to materials such as wool, an onion, or part of a date. The object was held in the sufferer’s hand while the ritual took place. Purification resulted from the destruction of the object by ritual burning, which released the sufferer from the evil spell.
Just as this flock of wool is plucked apart and thrown into the fire, (and just as) the Firegod consumes it altogether, just as it will not return to its sheep, will not be used for the clothing of god or king. May invocation, oath, retaliation, questioning, the illness which is due to my suffering, sin, crime, injustice and shortcomings, the sickness that is in my body, flesh and veins, be plucked apart like this flock of wool, and may the Firegod on this very day consume it altogether. May the ban (curse) go away, and may I (again) see light (!) (Reiner, 1958)
Purification. Mesopotamian litanies include a long list of mamitu, lesser offenses against the gods. They include inadvertent contact with unclean people or objects, accidentally touching an accursed man while crossing the street, stepping in dirty water, walking on nail clippings or armpit shavings, stepping on old shoes with holes in them, touching an object associated with black magic, inadvertently brushing against a person with a skin disease, breaking promises, releasing confidential information, and speaking intemperately. The sufferer sought relief from his ills by appealing to his gods and goddesses for purification from misdeeds. The following excerpt from a collection of texts known as Lipshur Litanies describes some offenses and the sufferer’s call for absolution:
May the tamarisk tree purify me … may the pure river water carry away my sin! O, Shamash, you are supreme judge of the great gods, whether, while I was walking in the street, an accursed man touched me, whether, while I was crossing the square, I stepped upon (someone’s dirty) washwater which did not drain away, whether I have walked on nail-parings, (or) armpit shavings or shoes with holes in them, (or) a tattered belt, (or) a leather bag with (material for) black magic, or scales (from a person afflicted with skin disease), (all these) things unlucky for human beings, let it be released for me, let it be absolved for me! O, Shamash, if I have been neglectful today in your presence, if I have committed grievous sins, let it be released for me, let it be absolved for me! (Through) all my sins, all my errors, all my crimes may the unbeliever learn from my example, who was neglectful, who committed grievous sins against his god and his goddess I have made promises, but changed my word, I had people put their trust in me, but did not give, I did unfitting things, my mouth was full of improper words, I repeated confidential information, … I am dazed … I do not know where I am going, the sins and crimes of mankind are more numerous than the hair of its head; I tread upon my sins, my errors, my crimes that are heaped up like chaff, let it (the evil) be released from me, let it be absolved from me! … O Shamash, I prostrate myself before you (asking you) to judge my cause, wipe out my sins, drive away my errors, direct me on the right way O Shamash may the angry heart of my god and my goddess be pacified Oh Shamash, you are the supreme judge, you bring justice to the land, … I have sinned against my god, I have sinned against my goddess. (Reiner, 1956)
Purification Rites. Purification rites were held in ancient Near Eastern temples and palaces. Their purpose was to cleanse those affected by pollution resulting from transgressions, sin, or exposure to demons. Buildings also had to be cleansed after contact with impure substances or polluted people or to rid them of evil effects from earthquakes or eclipses. Purification was needed to make rites effective. Liquids such as water and oil were used in ceremonies that involved washing and bathing. Specialized priests performed the ceremonies. During the Babylonian New Year’s Festival, an executioner was ordered to behead a sheep. The sheep’s body was used to wipe away pollution and purify the temple. An exorcist then threw the polluted carcass into the river, whose flowing waters magically carried away its impurities.
This can be done through various means, such as visualizing a bright light surrounding our body or wearing protective amulets or talismans. The intention behind these actions is to create a barrier against negative energy and to invite positive energy into our lives. In addition to creating a protective shield, it is important to cleanse our surroundings. This can be done through various rituals, such as smudging with sage or burning incense, which are believed to have purifying properties. These cleansing rituals help in removing any lingering negative energy from our physical spaces and creating a more harmonious environment. Another important aspect of exorcising dark magic is to focus on our thoughts and emotions. Negative thoughts and emotions can attract negative energy, so it is essential to replace these with positive ones. This can be achieved through practices such as meditation, affirmation, and gratitude. By consciously cultivating positive thoughts and emotions, we can raise our vibration and repel any dark magic that may be present. Furthermore, it can be beneficial to seek help from external sources, such as energy healers or spiritual practitioners, who specialize in clearing dark energy. These individuals can provide guidance, support, and techniques to remove any dark magic that may be affecting us. Exorcising dark magic is not a one-time event, but an ongoing process. It requires constant self-awareness, self-care, and a commitment to maintaining a positive and harmonious energy. By taking proactive measures to exorcise dark magic, we can create a healthier and more balanced life, free from the influence of negative forces. In conclusion, exorcising dark magic around us is a personal journey that involves acknowledging its presence, creating a protective shield, cleansing our surroundings, focusing on positive thoughts and emotions, and seeking external help when necessary. By undertaking these steps, we can actively work towards removing any dark magic and cultivating a more positive and empowered life..
Reviews for "Mastering the Elements: Ridding Yourself of Dark Magic's Grip"
1. John - 1 out of 5 stars
I was really disappointed in "Exorcising dark magic around me". The storyline was incredibly slow and the characters lacked depth. I couldn't connect with any of them and found myself not caring about their fates. Additionally, the writing style was choppy and confusing, making it difficult to follow along. Overall, I found this book to be a major letdown and would not recommend it to others.
2. Amy - 2 out of 5 stars
"Exorcising dark magic around me" had a promising premise, but it fell short in execution. The pacing was all over the place, with slow and tedious sections followed by rushed and confusing scenes. The lack of character development made it hard to invest in their plights, and the dialogue felt forced and unrealistic. The author also relied heavily on clichés and predictable plot twists, further detracting from the overall reading experience. While the concept had potential, I ultimately found this book to be underwhelming and would not read another by this author.
3. Sarah - 2.5 out of 5 stars
I had high hopes for "Exorcising dark magic around me", but unfortunately, it didn't live up to my expectations. The plot seemed promising, but it quickly became convoluted and hard to follow. The characters lacked depth, and their motivations were unclear. The writing style was also inconsistent, with awkward phrasing and repetitive descriptions. While there were a few intriguing moments, they were overshadowed by the overall confusion and lack of cohesiveness. I wouldn't recommend this book to others unless they are extremely dedicated to the genre.