What is exorcism, and how is it actually practised?

The focus of exorcism is energy, not movements. In Sheng Zhen Men’s practice, it means conveying a deity’s positive energy into the person so harmful negative energy leaves. I shared a case where I simply rested my hand lightly on someone, silently concentrated on the Heart Sutra and repeatedly asked the Bodhisattva to give positive energy and help. I neither struck nor punched the person. Eventually the negative energy left and the condition improved. ‘Sending it in’ means transmitting energy, not punching. Sufficiently developed visualisation can also serve this purpose, but requires practice and a foundation of regular exercises.

There is more than one method. Commonly, hands are placed on the person to transmit energy, without beating anyone with implements. Sometimes sacred names or scriptures are recited nearby, or a ritual arrangement is established, according to the person’s condition and what is suitable. We seldom make direct contact and sometimes need none. Exceptions exist: once Xuantian Shangdi was asked to act directly, using a wooden sword lightly placed near the neck, abdomen and back. The person kept vomiting and screaming. It was not beating, only placement or slight contact, which the speaker understood as divine power. Such direct divine intervention was relatively uncommon, perhaps two out of ten cases. Before contact, we explain where hands or implements will go and any tapping, ask about discomfort and respect the person. A tapping stick touches lightly to ease qi and circulation, with explanation beforehand and visualisation alongside; sometimes visualisation alone is used. Early on we displayed all the weapons and implements. With development, now resting a hand, visualising, reciting and invoking divine strength can usually accomplish much.

An early case involved a woman who fell while out and was understood as having become possessed. Afterwards she neither ate nor drank and behaved unusually. When we arrived she had gone three days and nights without food and become much thinner. Eating caused vomiting, so she feared eating. Worried my strength might be insufficient, I brought Lord Bao’s statue and established an altar first. The focus was sending positive energy into her body. Afterwards she said she was hungry and could eat without vomiting. Her mother considered us very capable. This describes that occasion.

Throughout, we try to discuss, communicate and coordinate wherever possible. Exorcism also begins with discussion; only if agreement fails do we consider a contest of spiritual strength. Dao Xuan said Master Ji Gong repeatedly offered patient persuasion when addressing karmic creditors and interference. In a house where someone had died by suicide, we first recited and dedicated merit, then talked properly, rather than forcibly seizing someone or acting violently. Divine power concerns interactions in the unseen world, not objects being thrown around or people fighting on site.

In sharing one Fu Mo case, the person performing the ritual noted that, after many sacred names and much positive energy were given, negative energy surfaced increasingly, while the person initially vomited with considerable distress. They hoped to remove it at the root. This was what they observed during that particular ritual.

Learning movements alone is insufficient. Early students saw my light hand placement and recitation and thought it simple enough to imitate. With someone affected after exploring a haunted house, they held a hand and recited but found no improvement. Another went to a friend’s home to recite sacred names, achieved nothing and became frightened. I was somewhat angry and explained that, as Master, I might have agreements and energetic connections with supporting deities who would actually hear and answer my requests. Without comparable cultivation or even genuine experience of practice, why assume a deity stood behind them to be invoked? This plays with fire: failure might also draw the other person’s negativity onto oneself, leaving both unwell. We first complete a formal prayer document when making sacred objects or serving clients, informing deities of the request. Driving a car does not mean driving a bus; seeing someone do something does not confer that ability.

Where does strength come from? The key is whether one can invite and become attuned to deities. A good exorcist needs two inseparable qualities: a great aspiration genuinely to help, through which deities lend strength, and great love or compassion. Love and compassion are themselves positive energy. Strong positive energy within enables removing negativity; without it, that is generally impossible. Confidence matters too: without the practitioner’s firm confidence, energy cannot manifest. Spirit movement therefore is not empowered simply by gestures and recitation. Without aspiration, compassion and divine attunement, little strength exists. Regular practice also matters. When my practice or experience was insufficient, connection and blessing were harder, like a weakened signal. Too little meditation, recitation and training weakens energy.

The programme also mentioned cases where a ghost appeared to leave during exorcism but was actually hiding rather than truly expelled.

Before acting, clarify the problem. We first use chess divination to consult Sheng Zhen Men’s Guanyin Bodhisattva and deities: is there truly a ghost, possession, karmic creditor or negative karmic interference, or mainly the person’s own inner demons? Generally, inner demons arise before external ones are drawn close. Before an external presence arrives, the main issue is internal and needs addressing there. Like a doctor diagnosing before prescribing, the problem must first be identified. If a virus is responsible, seek a doctor and medication.

If an unseen presence is confirmed, ask whether you can handle it and where it should be sent. I heard a teacher say they sent a ghost into light but admit not knowing where that light was. How could they know the destination was right rather than imagined? Religion offers clearly defined energy contexts, such as Amitabha’s Pure Land and the respective worlds of Kṣitigarbha Bodhisattva, Yama, Lord Bao and the City God. We know which deity handles it. Having that deity’s task and mandate enables sending a being to that world and receiving the deity’s support.

Another case discussion noted that, after the unseen being was guided onward, repairing the energy at the end was important, like repairing a wound after injury.

Exorcism is also only one part. For us, if ghosts or harmful spirits truly exist, eliminating or guiding them onward is not very difficult; healing the person’s inner wounds is hardest. Without that, one demon leaves and another arrives, one ghost leaves and another comes. That is the key issue. At the same time, I often warn that exorcism is not easy. As the saying goes, the Dao may rise one foot while demonic forces rise ten; encountering something stronger may cause harm before you understand what happened. We have heard of predecessors taking on others’ karma or suffering unseen attacks, injury and even death. Anyone wanting to learn should therefore proceed gradually, step by step.

If someone already practises spiritual cultivation and movement, Sheng Zhen Men usually first hopes they can transform negativity through their own energy, which is the best method. We therefore hope to teach everyone how to move qi. This advice concerns people already capable of spirit movement.