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Clinical Social Work Journal_ Spirit Possession and Exorcism in the Treatment of a Bedouin Psychiatric Patient

^{Al-Krenawi, Alean and Graham, John.  "Spirit Possession and Exorcism in the Treatment of a Bedouin Psychiatric Patient."  Clinical Social Work Journal 25.2 (1997).  
     10 May 2008 .}

This study investigated the diagnostic decisions regarding the case of a Bedouin psychiatric patient, called “M”, who underwent sudden and severe behavioral changes. He felt angrily towards his mother’s disrespect for his wife, eventually instigating several arguments, and nearly physically attacked her.

He was referred to the nearest biomedical hospital, where he was diagnosed as a paranoid schizophrenic with auditory and visual hallucinations that were themed around demonic images. The psychiatrist also gave him anti-psychotics in order to alleviate the hallucinations. Though the drugs calmed him, they did not eliminate these intrusive images. M failed to improve until he received guidance from a social worker, who arranged treatment with a traditional healer upon consideration of his Muslim background. (Because they highly regard the Mother figure, any wrongdoing towards her is considered sinful. Thus, M believed that God inflicted punishment by imbuing him with evil spirits.)

The healer, or Dervish, functions as a Bedouin version of an exorcist, working to treat mental and physical illness through the use of ritual and prayer. He diagnosed M as being possessed by demons, and went on to perform Tazeem, which is a dialogue with spirits—much like Western exorcism. The Dervish overpowered the evil spirits and managed to quickly relieve M of both his hallucinations and pent-up anger.

He continued seeing both biomedical and traditional practitioners until he felt fully restored. The psychiatrist admitted his initial diagnosis was incorrect, since the medications were not appropriate for M’s condition as he should have been classified as neurotic. Understanding his cultural framework, which insists on an external locus of control, was crucial for offering him effective treatment. Thus, the modern, scientific system would have been futile without the integration of traditional, religious-inspired practices. The authors posit that both realms should be seen on the same level, as complementary structures enriching one another.

In terms of the film, The Exorcist presented the ritual as outrageous and dramatic. However, this actually promoted the curiosity of many viewers, compelling them to explore the possibility of exorcism as a real phenomena with tangible benefits. People began to entertain ideas relating to practices of the occult, which involve superstition and supernatural powers; many took an interest in studying foreign cultures and understanding their belief systems for healing. As addressed in this article, it turned out that the synthesis of both science and religion proved to give the best outcome.

Hence, the film was influential in shaping America’s modern day religious scene. Many fans started to explore what they initially feared, opening up their minds to a new world in which otherwise ‘strange’ and seemingly ‘uncultivated’ practices were discovered to be actually useful towards mental health. In essence, people began to realize that biomedicine, alone, does not always provide the best answers.

Journal of Personality Assessment_Dissociative Trance Disorder: Clinical and Rorschach Findings

Ferracuti, Stefano and Sacco, Roberto.  "Dissociative Trance Disorder: Clinical and Rorscharch Findings."  Journal of Personality Assessment.  66.3 (1996).  10 May 2008. .

Ferracuti and Sacco, two psychiatrists, conducted a study on non-psychiatric individuals who believed they were possessed by the devil. From a biomedical perspective, the purpose of their research was to better understand and potentially classify their unique behaviors. After receiving permission from the official exorcist of the Rome diocese, subjects were recruited from weekly exorcisms. Participants, who all strongly followed the Roman Catholic faith, were administered the Dissociative Disorders Diagnostic Schedule, Roscharch Test, and clinical interviews.

Findings suggest that DTD is a distinct clinical manifestation on a dissociative continuum. It shares many personality features with Dissociative Identity Disorder (DID, formerly known as Multiple Personality Disorder), such as altered states of consciousness with a foreign identity, problems in control, psychological complexity, and feelings of guilt. However, those specifically with DTD use extreme dissociation for regenerative purposes, only performing the ‘possessed’ behaviors in a socially accepted, safe, and controlled environment. Otherwise known as an exorcism in the Catholic Church, this setting allows people to reorganize their inner conscious state around an image of “evilness”, thus allowing the expression of inappropriate and unacceptable behaviors. The belief in a state of possession functions as an external control for the low capacity for ego integration and reality distortion manifested by these individuals. In other words, the Church provides coping devices that work as effective therapeutic mechanisms, in which possession serves to fulfill various needs by giving people a chance to let out repressed feelings and develop a more organized ego framework. The exorcist works as a guide in this endeavor, eventually helping people control their socially denied impulses while simultaneously replenishing their faith.

Had the authors not known about the individuals’ religious beliefs, the diagnosis would have been high-functioning neurotic with DID, instead of DTD. They consider the major differences between DTD and DID attributable to traditional cultural attitudes, which influence the belief in possession. Claims of ‘possession’ signify an effort towards ego integration, giving people a sense of security and thus revealing the importance of exorcism as a valuable religious practice.

Their study directly relates to an issue in The Exorcist: if possession is a ‘real’ phenomenon, what does it look like? Also, where does one draw the line between mental illness, where science is most useful, and possession, in which religion offers the best treatment? Ferracuti and Sacco emphasize how DTD can be understood as a psychiatric condition with problems in ego dissociation, potentially treatable through psychotherapy and other biomedical means. However, they also acknowledge the importance of cultural beliefs in shaping its outcome. The possession state exists to those who believe in it, and consequently, many fans were curious enough to reconsider their religious commitment, as well as their views on the causes and remedies of mental psychopathology. This once taboo issue quickly became the center of attention for some time.

Catholic News Service_Catholic exorcist: Demonic influence is strong in today's world

Thavis, John. "Catholic Exorcist: Demonic influence is strong in today's world." Catholic Online International News 29 Aug 2006. Catholic News Services. 10 May 2008. .

This article was written during a religious Communion and Liberation conference in Rimini, Italy in August of 2006. The journalist describes the controversial beliefs of Rome Diocese exorcist, Father Amorth. He has spoken openly about demonic possession, and feels strongly about the existence of the devil and its influences, which come in several forms. According to his knowledge, every culture in mankind has been aware of these powers. He goes on to say that not only individuals can become possessed, but also entire groups of people, and ultimately, populations. He mentions how he is certain that Hitler and the Nazi regime were under the devil’s influence, as well as Stalin and other major world leaders.

Father Amorth thinks that the reason why demonic influence has such a strong global presence is due to the steadying decline in Christian believers, and the shift to superstition and occult practices which rely on magic, spirits, and other supernatural phenomena. Though he acknowledges that devil possession is extremely rare, he posits that the only way to heal those who have been ‘enticed’ is through the ritual of exorcism. This involves a chant supported by the church, which will overcome the evil forces.

This respected religious figure brings forth a major theme throughout The Exorcist. Does the devil exist?, and if so, can it be overcome through religious means? In fact, during the first half of the movie, Regan’s mother only trusts science and technology in discovering her daughter’s condition. The team of physicians thinks her behavior originates from mental illness, but cannot seem to find any abnormalities that could explain her sudden personality changes. She is in complete shock when they suggest exorcism, and only allows herself to believe in Regan’s possession merely because she thinks nothing is actually wrong with her. Hence, it must have been some outside force inflicting this harm, and so the devil must indeed be real.

In addition, the ending was highly ambiguous to most viewers. It could have promoted them to question the existence of God, with the torment of an innocent girl and the eventual death of two Fathers. Or, on the other hand, the closing events could have caused people to re-affirm their faith in the Church, with the victory of religious rite over evil, since the exorcism returns Regan to her normal and healthy state. In essence, the interpretation is highly personal, where some may side with Father Amorth and his statements on the value of exorcism, while others may find this deplorable and refuse to believe in the possibility of demonic possession. Still many others fall in between, not quite certain about the position of religion and the causes of evil.

PennTags Feed for /tag/religion+exorcism+demonic_possession

Clinical Social Work Journal_ Spirit Possession and Exorcism in the Treatment of a Bedouin Psychiatric Patient

Journal of Personality Assessment_Dissociative Trance Disorder: Clinical and Rorschach Findings

Catholic News Service_Catholic exorcist: Demonic influence is strong in today's world

The Exorcist (1973)