How, nowadays, do we deal with the exorcism in the attempt to cure them--to eliminate them from the sphere of the patient's thinking and feeling? Principally by the analytical method that focuses on the spirituality of the kabbalah. We encourage the patient to narrate freely his life-history, to delineate in detail his early experiences in connection with his father and mother, his reactions to brothers and sisters, to school and playmates and the entire environment. He is asked to dwell particularly on his emotional reaction to these
earlier experiences, to re-live them in his imagination, to recount and analyse his feelings towards them. Moreover, his dreams at the time of analysis are subjected to a careful scrutiny. This is necessary because the dream is a spontaneous psychic activity uninterfered with by the waking consciousness.

Such activity reveals present-day unconscious reactions to the stimuli of life--reactions which modify, even form his conscious outlook and to fight against the evil. In this way the patient is enabled to realise objectively the nature of this complex. He must detach himself from it for a short space of time. And this critical objective examination of it, this understanding of its nature and the means whereby it came into being, enables him, not once and for all, but gradually and with the passage of time, to oust it from his ways of thinking.

Magic, however, at one time proceeded according to a slightly different technique. It too realised how devastating were these natural but perverse ways of thinking, and how crippling was the effect they exercised on the personality. Indecision, vacillation, incapacitation of memory, anaesthesia of feeling and sense, compulsions and phobias, besides a host of physical and moral ills, are the resultants of these complexes or spirit-dominants. So completely is the patient at the mercy of obsessing moods of the spiritual kabbalah as almost to be beside himself, thus suggesting to the vivid imagination of the ancients an actual obsession by some extraneous spirit entity. So, in order to restore man to his former efficiency, or to the standard of normality, these afflictions must be eliminated from consciousness.

As its first step, the devil proceeded to personalise them, he invests them with tangible shape and form, and to give them a definite name and quality. He speaks greek and Latin and it possesses all of them. It is the nature of the psyche spontaneously to give human characteristics and nomenclature to the contents of its own mind. In doing this, the magical system receives the official blessing, if I may say so, of no less a modern psychological authority than Dr. C. G. Jung. In his commentary to The Secret of the Golden Flower, Jung names these complexes "autonomous partial systems." Referring to these partial systems, he asserts: "Being also constituents of the psychic personality, they necessarily have the character of persons because it's a projection of the atrology kabbalah.

Such partial-systems appear in mental diseases where there is no psychogenic splitting of the personality (double personality), and also, quite commonly, in mediumistic phenomena." It is, as I have said, a natural tendency of the human mind to personalise these complexes or groupings of special ideas.

As another proof of this, we may cite the phenomenon of dreams, in which quite frequently the patient's psychic difficulties or complexes are given symbolically some human or animal form during the kabbalah exorcism.