Exorcism in orthodoxy: how the deliverance of the demon-possessed takes place

Exorcism in Orthodoxy: Not a Mystical Thriller, but a Church Rite

When we hear the word "exorcism," the imagination usually paints grim scenes from Hollywood films: contorted bodies, sepulchral voices, holy water, and a trembling priest with a cross. But exorcism in orthodoxy is not about special effects or fighting "dark forces" with fists. It is a strict, centuries-refined rite of deliverance performed in certain churches with the blessing of the ruling bishop. And before fearing or admiring it, it is worth understanding what actually happens behind the church fence.

The word "otchitka" (deliverance) itself comes from the Church Slavonic "otchitati" — that is, reading special prayers over a person who, according to the church, suffers from the influence of evil spirits. This is not "casting out demons in orthodoxy" in the sense that mass culture and sensational headlines put into it. It is part of pastoral practice that traces its roots to the first centuries of Christianity, when the apostles and their disciples received from Christ the authority to "cast out demons in His name."

It is important to understand: the Orthodox Church does not view possession as a sentence or a stigma. Rather, it is a state of spiritual illness in which a person loses control over their will and becomes vulnerable to destructive influences. The deliverance of the demon-possessed is not a punishment or a "magical ritual," but healing — just as a doctor treats the body, a priest prays for the soul. And as in medicine, there are indications, contraindications, and, alas, charlatans here too.

In this article, we will calmly, without intimidation or mystical pathos, examine how exorcism in orthodoxy takes place, how it differs from magical practices, who actually needs deliverance, and who simply needs confession and work with a psychologist. We will discuss the rite of deliverance, how to prepare for it, and what warnings to keep in mind so as not to fall into the trap of superstition.

The Rite of Deliverance: What the Ceremony in Church Looks Like

The rite of deliverance, or as it is also called, "the order of moleben singing for the infirm, troubled by unclean spirits," is not a spontaneous improvisation by a priest. It is a liturgical order performed according to a specific rubric. Usually, deliverance takes place in a church, less often — at home (for special need and with the bishop's permission). At the center of the ceremony is not a lone exorcist, but the conciliar prayer of the church, in which both the priest and the sufferer himself participate, and, importantly, other parishioners who came to offer support.

The structure of the rite of deliverance includes psalms, readings from the Gospel, prayers to the saints, special adjuration prayers (read by the priest, addressing God, not the demon), as well as anointing with consecrated oil, sprinkling with holy water, and the laying on of the cross. All this is accompanied by the reading of the names of those who submitted notes for deliverance — it is believed that prayer can help even in absentia if the person cannot be present.

Externally, it may look like this: a priest in an epitrachelion and phelonion stands at the analogion, before him — icons of the Savior and the Mother of God. Psalm 90 is read ("He who dwells in the help of the Most High"), which is traditionally considered protective, followed by the Gospels of Mark and Luke, which describe cases of healing the demon-possessed. After each reading, the priest crosses the sufferers and sprinkles them with holy water. Sometimes people during deliverance may scream, cry, or fall — this is considered a manifestation of the "spirit's" reaction to the sacred object. But the priest does not enter into dialogue with the "demon," does not ask its name — he simply continues the prayer, because the goal is not to "win an argument" but to entrust the person into God's hands.

It is important to note: exorcism in orthodoxy is not a sacrament (like baptism or communion). It is a moleben singing, that is, a special form of worship. Therefore, attitudes toward it within the church are mixed: some priests believe that deliverance is needed only in extreme cases, others — that it is useful as spiritual strengthening. But all agree on one thing: without the faith and repentance of the person himself, the rite of deliverance has no power.

Deliverance of the Demon-Possessed: Who Truly Needs It

There is a popular belief that the deliverance of the demon-possessed is a universal remedy for all troubles: for drunkenness, for curses, for failures in personal life, for depression. People travel thousands of kilometers to famous elders to have themselves or relatives "delivered," without even considering whether there is a spiritual necessity for it. The church, however, warns: deliverance is not a panacea or an "aura cleansing." It is indicated only for those who truly suffer from possession — a state in which a person does not control themselves, hears voices, experiences uncontrollable aggression, or, conversely, falls into stupor, especially upon contact with sacred objects.

How to distinguish possession from a mental disorder? This is a complex question, and the church does not try to replace psychiatrists. On the contrary, in most cases priests first advise seeing a doctor: many symptoms of "demonization" (hallucinations, delusions, convulsions) are signs of epilepsy, schizophrenia, or other illnesses. True possession, according to church teaching, manifests in that a person cannot tolerate prayer, holy water, or the cross — they cause physical suffering, although in ordinary life the person may be completely adequate.

Moreover, deliverance in the church is not a "magic pill." Even if a person is truly possessed, without their own repentance, without the desire to change, without confession and communion, the rite of deliverance will not produce lasting results. It is like treating a wound without removing the cause of inflammation. Therefore, before deliverance, it is recommended to undergo catechetical conversations, confess, receive communion — in short, begin living the church life. Only then can casting out demons in orthodoxy be effective.

Illustrative is a case from the practice of a well-known Moscow priest who has performed the rite of deliverance for many years. A woman was brought to him who was "demonized" — she screamed, thrashed in fits, feared icons. After several sessions of deliverance, she admitted that she was actually faking it because her husband was threatening divorce over her infidelity, and she decided to "pretend possession" to keep him. The priest did not expose her but gently spoke with her about honesty before herself and God. This case is not an exception. Many "demon-possessed" people are individuals with severe psychological trauma who seek a way to attract attention or hide from responsibility. And here, deliverance is not help but an escape from reality.

Exorcism Church and Psychiatry: Where the Boundary Lies

The question of where spiritual reality ends and medicine begins is one of the most acute. The Orthodox Church does not deny the existence of mental illness but views it as a consequence of damaged human nature, not as a direct action of demons. Saint Ignatius Brianchaninov, a renowned ascetic and theologian of the 19th century, warned: "Not all who are called demon-possessed are demon-possessed; many are under delusion from demons, but not possessed by them." He advised pastors to be extremely cautious and not to rush to diagnose "possession."

Modern practice is as follows: in large dioceses, at churches where deliverance is performed, psychiatrists often stand by (sometimes even on staff). They observe the people who come to the rite of deliverance and can screen out those who need not prayer but medication. This does not contradict faith but rather helps it: after all, if a person with schizophrenia is denied pills on the grounds of "demons," it could lead to tragedy.

Exorcism church views as spiritual help, but not as a replacement for medical care. The priest performing the rite of deliverance must be experienced, sober-minded, and not prone to hysteria. Unfortunately, in post-Soviet countries, many "folk exorcists" have appeared — priests who gather huge crowds, shout, "cast out demons" in public, but in reality put on shows and make money. Such practices have nothing in common with the Orthodox rite of deliverance and belong to magic, not Christianity.

How to Prepare for Deliverance in the Church: Practical Steps

If you or a loved one feel the need for deliverance, it is important to approach it consciously. The first step — do not seek out the "most powerful exorcist," but come to your local church and talk to the priest. Honestly tell him what is happening, describe the symptoms, doubts, and fears. An experienced pastor will either direct you to a doctor or, if he sees a spiritual problem, bless you to participate in the rite of deliverance. Do not travel to another city based on rumors — often behind "miraculous deliverance" lies ordinary suggestion that brings no benefit and sometimes harms the psyche.

The second step — spiritual preparation. Begin praying regularly (at least the morning and evening rule), attend Sunday services, confess, and receive communion. Without this, even the rite of deliverance may prove useless: a person receives the "ceremony" but does not change their life. Remember that casting out demons in orthodoxy is not a one-time event but a process that requires the person's own participation. The demon may leave, but if the soul remains empty, it returns with seven others (Gospel of Matthew, 12:43-45).

The third step — practical: find out the schedule of deliverance services at the chosen church, sign up (usually you need to submit a note with the name), bring holy water, prosphora, and also a passport if you plan to stay in another city. During deliverance, stand calmly, try not to be distracted by what is happening around you, repeat the Jesus Prayer to yourself. Do not be afraid if someone nearby screams or falls — it is not dangerous, but it is better to keep your distance from such people.

After deliverance, do not "relax": continue living the church life, avoid sinful habits, be cautious with occult practices (fortune-telling, magic, astrology — all of this is forbidden by the church and can open the door to new spiritual attacks). If you feel that your condition has improved — thank God, but do not fall into pride. If there is no improvement — do not despair; perhaps you are not ready for healing, or the cause is deeper than it seems.

Deliverance in the Church: Warnings and Typical Mistakes

One of the most dangerous mistakes is to regard deliverance as "entertainment" or an "energy recharge." Some people attend deliverance services like concerts: to "watch the demon-possessed," to experience thrills. This is blasphemy and spiritual danger: you enter a space where an invisible battle is taking place, and without the proper disposition, you can become a victim. The church teaches that demons can "transfer" to those who are present out of curiosity, especially if there is sin or pride in the heart.

The second mistake — expecting an "instant miracle." Exorcism in orthodoxy does not obey the laws of magic: it cannot be guaranteed that after one deliverance the demon will leave forever. Often several sessions are required, as well as prolonged spiritual work. The holy fathers say that demons are cast out by fasting and prayer (Matt. 17:21), that is, it is an ascetic feat, not a one-time procedure.

The third mistake — doing it yourself. Attempts to "cast out demons" independently, using incantations, folk rituals, or "spells," is a path into occultism that only worsens the problem. Even a priest does not perform the rite of deliverance without a blessing, because it requires special spiritual preparation and responsibility. If someone offers you "deliverance" over the phone or online — it is almost certainly fraudsters.

Finally, remember: deliverance in the church is not a judgment or a sentence. A person who seeks help should not feel shame or fear. It is a step of humility and trust in God. And if you doubt whether you need deliverance — it is better to come to confession and ask the priest, rather than seek answers on the internet.

Features of the Rite of Deliverance in Different Dioceses

Although the rite of deliverance is one, different dioceses may have their own features. Somewhere deliverance is performed weekly, somewhere — once a month, on major feasts. In some churches, deliverance is practiced only for men or only for women (with a blessing). The duration also varies: from half an hour to two hours, depending on the number of people and the condition of the sufferers.

For example, in the Trinity-Sergius Lavra, the rite of deliverance is performed regularly, and people come there from all over Russia. In other dioceses, especially remote ones, deliverance may be held only a few times a year, and then a huge number of people gather, which creates certain difficulties. Priests warn: do not chase after "famous places"; it is better to find a spiritual father who will accompany you throughout the entire journey.

It is also important to understand that exorcism in orthodoxy is not the only way to help. There are other molebens: for the sick, for the suffering, as well as the sacraments of anointing of the sick (soborovanie), confession, and communion. Sometimes these bring more benefit than deliverance, because a person needs not "casting out a demon" but forgiveness of sins and reconciliation with God. Therefore, do not fixate on the "rite of deliverance" as the only salvation — trust the priest who knows your situation.

How to Distinguish True Exorcism in Orthodoxy from Sectarianism

Unfortunately, the topic of casting out demons attracts not only those seeking help but also manipulators. Around Orthodoxy there are many sects that use Christian attributes but in reality practice occultism. How to recognize false exorcists? First, pay attention to the priest's behavior: a true pastor does not shout, does not beat the sufferers, does not demand "offerings," and does not set a price for deliverance. The rite of deliverance is performed in a church, not in a private home or on a stage. Second, true exorcism in orthodoxy is always accompanied by preaching about repentance, not promises of "guaranteed expulsion."

Beware of those who say: "I cast out demons more powerfully than others," "My deliverance is the most effective," "Demons fear me." Such statements are a sign of pride and spiritual delusion. The holy fathers who possessed the gift of casting out demons always attributed the power not to themselves but to God, and often hid their gifts. For example, Saint John of Kronstadt, who had authority over demons, said that it was not his merit but the action of God's grace.

Also, be cautious with those who demand "intensive deliverance" for the whole family, including infants, or offer to "deliver" deceased relatives. The Orthodox Church does not perform deliverance over the dead — for them there are funeral prayers. If you are offered such a thing — you are dealing with charlatans.

True deliverance is always a sacrament of encounter with God, not a magical session. It should bring peace to the soul, not fear; hope, not despair. If after "deliverance" you feel anxiety, depression, or a desire for revenge — something has gone wrong, and you need to urgently consult another priest.

Deliverance of the Demon-Possessed and Modern Psychology: Points of Contact

Surprisingly, modern psychology and the Orthodox tradition view possession in many ways similarly. Psychologists speak of "dissociative disorders," when a person feels that their body and thoughts are controlled by someone else. This state often arises as a protective mechanism of the psyche against unbearable trauma. Priests, meanwhile, describe possession as "the seizure of a person's will by demonic force." In both cases — there is a loss of self-control.

But there is also a fundamental difference: psychology seeks the cause in the person's psyche, while the church seeks it in the spiritual realm. Therefore, the "treatment" differs: a psychotherapist works through the trauma, a priest prays and calls to repentance. In practice, it often happens that a person needs both approaches: first — stabilize the psyche (through medication or psychotherapy), and then — strengthen spiritual life. Ignoring either side can nullify all efforts.

For example, a person suffering from depression may perceive their condition as a "demonic attack" and go to deliverance instead of seeking treatment. As a result, they receive neither spiritual relief (because depression is an illness, not possession) nor medical help. Conversely, a person with true possession who is treated only with pills may not feel relief because the root of the problem is spiritual.

Therefore, the best approach is cooperation: a priest and a psychiatrist can work as a pair. In major spiritual centers, such as Optina Pustyn or Valaam, this practice exists. If your spiritual father insists only on deliverance and forbids seeing a doctor — that is a reason to be wary. A healthy person is a harmony of body, soul, and spirit, and none of these spheres can be neglected.

The Practice of Deliverance at Home: What Is Allowed and What Is Not

Sometimes people, unable to visit a church, try to perform "deliverance" at home: reading prayers over the sick, sprinkling holy water, reading akathists. The church views this with caution: home deliverance without a priest's blessing can be dangerous. After all, the rite of deliverance is not just a set of prayers but a sacred action performed by a priest who has the grace and blessing for it. A layperson, even a very pious one, has no right to perform adjuration prayers — this can lead to spiritual delusion and even to the demonization of the "reader" himself.

What can be done at home? Pray for the sick, read the Psalter, the Gospel, akathists (for example, to the Holy Great Martyr George the Victorious or Saint John Chrysostom), invite a priest to perform the sacraments (confession, communion, anointing of the sick). It is permissible to sprinkle the home with holy water, but this is not deliverance but the blessing of the dwelling. It is important to remember: casting out demons in orthodoxy is not a private practice but a church action. Therefore, if you feel the need for deliverance, it is better to make the effort and come to church.

If a person cannot move (severe illness, old age), a priest may come to the home, but only with the bishop's blessing and with all precautions observed. In such cases, deliverance is performed in the presence of loved ones who must pray and support the sufferer. And even then, the priest will most likely advise first confessing and communing the person, rather than immediately "casting out demons."

Exorcism in Orthodoxy and Personal Experience: What Participants Say

It is difficult to write about exorcism in orthodoxy without relying on living stories. Online and in church circles, one can find many testimonies — from enthusiastic to frightening. One man recounted how after deliverance, for the first time in years, he could calmly enter a church without experiencing nausea and panic. A woman described how during deliverance she felt "heat and heaviness," and then — lightness and joy that did not leave her for several weeks.

But there are other stories too: people who after deliverance fell into despondency because they "felt nothing," or, conversely, fell into pride, considering themselves "chosen." Priests warn: do not seek sensations. Exorcism in orthodoxy is not an emotional experience but an act of faith. Feelings can deceive, but faith saves. Therefore, after deliverance, it is important not to analyze the "effect" but to continue living the spiritual life.

Illustrative is the story of a parishioner who long suffered from panic attacks and obsessive fears. She tried many "deliverances" in different churches, but relief did not come. Finally, an experienced priest advised her to stop looking for a "demon" and begin working with a psychotherapist, while simultaneously attending services and confessing. A year later, she said that for the first time in a long while she felt peace in her soul. This does not mean that deliverance is not needed at all, but it does not replace work on oneself.

If you decide to participate in the rite of deliverance, try not to bring children or people with unstable psyches — it can be a heavy trial for them. Arrive early to find a place and attune yourself to prayer. And remember: even if you feel nothing, it does not mean the prayer is not working. God works in secret, and His help often comes not immediately.

What to Do After Deliverance: Rules of Spiritual Safety

Having completed participation in the rite of deliverance, do not consider that "the job is done." The hardest part begins after. Here are several practical tips that will help preserve the result.

First, on the day of deliverance, try to avoid fuss, worldly conversations, television, and the internet. Spend time in silence, pray, read a prayer of thanksgiving. It would be good to attend the evening service if there is one at the church. Second, begin receiving communion regularly — at least once a month, and preferably every week. The Sacrament of Communion is what strengthens the soul and prevents dark forces from returning.

Third, review your life: if you continue to sin (slander, drink, watch indecent things), the demon may return. Deliverance is not an indulgence but a call to change. Fourth, do not tell everyone that you "went to deliverance" — it may become a reason for pride or mockery. Share your experience only with your spiritual father and trusted loved ones.

Finally, remember that exorcism in orthodoxy is only one of the tools of spiritual warfare. Far more important is daily prayer, reading the Gospel, and works of mercy. If you live in faith, no demon is frightening to you. As Elder Paisios of Mount Athos said, "The devil is like a monkey: he imitates God but has no power. He can only frighten, but he cannot cause harm if a person does not give him his will."

And if you feel that your condition has worsened after deliverance — do not be afraid to seek help from another priest or a doctor. This is not a sign of weakness but a sign of wisdom. Spiritual life is a path with falls and rises, and the main thing is not to stop.

The Path to Healing: Do Not Fear, But Trust

The conversation about the deliverance of the demon-possessed is a conversation not about fear but about hope. When we touch upon the topic of exorcism in orthodoxy, it is very easy to fall into one of two extremes: either romanticize it and seek thrills, or fear it, seeing something almost "Hollywood" in it. In reality, as we have discovered, the rite of deliverance is a deeply personal, spiritual act that requires from a person not sensational expectations but humility, repentance, and a sober attitude toward one's own soul.

Orthodoxy does not promise a miracle at the snap of a finger. It offers a path — difficult but real. If you or a loved one have encountered something resembling possession — do not rush to make diagnoses and seek out "powerful exorcists." Start small: go to church, talk to a priest, confess, receive communion. Deliverance is not a magic button but part of a large spiritual work that includes fasting, prayer, repentance, and participation in the sacraments. And it is important to remember: even if the priest performs the rite of deliverance, your own life — your thoughts, words, and deeds — must change. Otherwise, as the ancient ascetics said, the demons will return, finding the house swept but empty.

If you feel fear, anxiety, or simply a desire to understand — come to church. Not for a "spectacle," not for a "guarantee," but for an encounter with God. Talk to the priest, confess, receive communion. And remember: external rites and ceremonies are merely supports for the weak, and true protection is your faith, repentance, and striving to live by the commandments. Deliverance does not "conjure away" demons; it returns to a person the ability to breathe freely, leaning on God's grace.

If you or a loved one have encountered this difficult topic — do not remain alone with fears and guesses. Share your story in the comments, ask questions — together we will try to understand what truly matters. And remember: Orthodoxy is not a cult of fighting demons; it is a path to Christ. On this path, deliverance is only one of the means, not an end in itself. Do not be afraid to take the first step — toward the church, toward the priest, toward confession. Where the light of Christ is, there is no fear.

And if you are just beginning your spiritual journey and feel uncertainty, start small: with prayer, with reading the Gospel, with a conversation with God. And remember that even the most intense spiritual battles are not a reason for despair but a reason for humility and trust in God's mercy. "Do not be afraid; only believe" (Mark 5:36) — these words of Christ are addressed to you as well. Let them become your compass.

Frequently Asked Questions

Can an Orthodox Christian independently, without a priest, read prayers for casting out demons?

Performing the rite of deliverance, or adjuration prayers, independently is categorically forbidden. This rite is not just a set of words but a church sacred action requiring the blessing of the ruling bishop and special spiritual preparation of the priest. A layperson attempting to "cast out demons" on their own risks falling into prelest — a state of spiritual self-deception in which pride and self-conceit are mistaken for holiness. Only personal prayer, reading the Psalter and the Gospel, as well as participation in the sacraments of confession and communion are permissible — these are the best spiritual protection. If you feel fear or anxiety, do not seek "powerful" rituals but turn to your spiritual father for advice and prayerful support. Remember: the demon fears not incantations but humility and repentance, which are accomplished in the silence of the heart, not in public demonstration.