How To Get Evil Spirits Out Of Your House

How To Get Evil Spirits Out Of Your House – “After that, wash with salt water,” I said. “And breathe salt water, too. And put a little peroxide and water in each ear. And if your throat bothers you, swallow a spoonful of coconut oil. It’s heavy, but it kills everything.”

“No,” I said. “My mother only had one medicine at home and it was ginger ale. She said it cures everything – fever, stomach ache, insanity, athlete’s foot, arachnophobia…

How To Get Evil Spirits Out Of Your House

“Not really,” I said. “But when I have a fever and can’t have anything else, I think it’s a treat. I don’t think it makes me healthy. I like garlic.”

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He told me he wasn’t crazy about how I liked the seeds as well as the herbs known as allium sativum and “smelly sab”.

“Come on,” I said. “It’s good for colds, vampires, werewolves, fish marinara. What else do you need?”

My friend Ralph’s family, who are more Italian than mine, believe that headaches are caused by evil spirits, specifically the “malocchio” or evil eye.

This belief, which I didn’t hear about until I was 30, is part of the culture of southern Italy—practices that, according to Healthline .com, are “ingrained in religion, belief, and culture.”

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Once, at a party at Ralph’s parents’ house in Brooklyn, one of his brothers complained of a headache. Almost immediately, Ralph’s Aunt Teresa took off her big black coat and got to work. He took out a small bottle of oil, applied it to his fingers, and then made small incisions with his fingers on the patient’s forehead, while burying something or the other.

On the Healthline website, a woman from Toronto explained that her mother was also one of the malocchio exterminators. But Maria from Chicago has another story to tell: “One of the remedies my mom swears by is using VapoRub on the temples, behind the ears, and on the back of the neck. Once you’re done, peel the onion and sauté the skins until they’re warm and soft. When soft, put salt on top of the Vic. After that, put the hot onion on your temple. He does this whenever he has a headache. She learned it from her mother and it has been passed down through the generations. “

For Montezuma’s revenge – whether you live in Mexico or not – my friend Rolf, who is also a doctor, told me: “Grate an apple and let it sit for an hour until it turns brown, then eat it with an apple. Banana and some . plain yogurt.”

For a fever, my friend Joe likes to “cut a potato and place it on the forehead and secure it with a bandana.”

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Some “home remedy” friends suggested to me: Take clove oil for earache; rub a gold ring on a fir tree, whiskey for a toothache or eases a child’s pain; Listerine or antibacterial toothpaste to relieve swelling and itching; fennel tea for children with stones; and Vick’s VapoRub is about everything.

On Facebook, my friend Tammy shared this home remedy: “If one of us has a discharge or infection, my grandmother wraps it in bacon or white bread and wraps it. It works!”

Karen’s grandmother boiled salt in a pot on the stove and put it in her grandfather’s sock. “You put it on your face and the toothache goes away,” Karen said. “And it works!”

To remove the spots, Joan’s family quartered raw potatoes, removed each part of the stem, and then planted the potatoes in the garden. – The potatoes are rotten, it’s time for you!

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Finding local topics takes time and resources. Readers contribute to these efforts with their names. Support our journalists and become a subscriber today. Click here for our special offers. TORONTO – Before we improved our understanding of how diseases work, the misconception that sick people were possessed by evil spirits did not emerge as a way to fight infection, according to new research. .

The findings, recently published in the journal Proceedings of the Royal Society B, explain that people’s belief that illness is associated with evil spirits “helps respond to the threat of illness.”

And there is strong evidence that there is a great deal of ill-health in this field of people who believe in the spiritual forces of good and evil, which is called ‘critical ethics’.”

Although people have no idea about the “contagious” process of illness or disease, their belief in evil spirits leads them to isolate themselves from the sick and thus prevent the spread of disease.

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An international group of researchers has linked the spiritual evolution of man with the development of public health.

“By providing a framework for predicting epidemics, critical ethics can also facilitate (or at least rationalize) behavioral strategies designed to limit contagion,” the authors explain.

The researchers found “consistent evidence” that people living in historically disease-prone areas are more likely to believe in the “violence of the world’s work.”

Throughout human history, there are many examples of people associating illness, disability, or physical deformity with evil.

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For example, before biologists determined that Yersina pestis was the cause of the Black Death, one of the largest epidemics in human history, many blamed it on the devil or God’s vengeance.

A group of researchers wants to determine whether the spread of unwanted diseases has caused a change in people’s moral beliefs about good and evil, or vice versa.

In this way, researchers have conducted several studies to see if the belief in moral importance is a “good tool” because it reduces the risk of infection. The first two studies examined witchcraft and the belief in the so-called “evil eye.”

Researchers have used models to compare these beliefs in different cultures with different diseases, such as malaria and typhoid. What they found was that the more contagious the disease, the more people believed in the devil, witchcraft, or the evil eye.

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So, for the third study, the team in several countries, including 3,100 university students from 28 different countries, who determined the relationship between people to good and bad and the behaviors that help them to avoid contact with diseases.

Therefore, the collective moral decision is not a myth – it is a practical, effective way to prevent diseases.

Based on the findings of all three studies, the team argued that because people with the disease were actually “contagious” evil spirits, the healthy people’s purity avoided them and prevented them from contracting the actual disease.

In other words, people’s belief in the spiritual power of evil has “explained” them so that they do not think about the past, do not respond to real diseases, and abstain.

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The researchers said that the so-called “theory of evil” ended the support of the immune system against the disease and published more research opinions that are responsible for the daily use of healthy to prevent infection. “Now the spirit of the Lord departed from Saul and evil; The Spirit of the Lord tormented him” (1 Kings 16:14).

This verse may be known to many as the biblical account of the fall of Saul and the accession of David, often referred to as “Saul’s wrath.” The ease with which Bible readers and translators translate “evil spirit” into “wrath” reflects and encompasses the entire psychological spectrum.

We must be careful not to place a biblical value on bad behavior of the body or mind, so that we do not fall into the trap of doing bad things with moral judgments.

The Bible does not say that Saul was mentally ill. Not that we want it to: mental illness is a modern category, not an ancient one. But when we try to incorporate ancient ideas into today’s language, we risk redefining both.

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The evil spirit of the Lord tormented Saul. Calling it mental illness – or anger – is an unfair claim. This is to think that a state of mind is not “natural” but comes from an external source: it has an apparent cause. Moreover, it is not accidental, but there is a motive: it happened for a reason. Mental illness is a sign of divine displeasure: it carries with it the judgment of the afflicted person.

The tendency among modern scholars is to reverse the equation, as it were: to declare that the “evil spirit” is the belief that the ancient writers of the Bible discussed about the behavioral changes that accompanied Saul’s mental illness. However, surprisingly, this approach leads to only one equation. He thought that evil spirits and mental disorders should be identified; it simply regulates what is “real” and what is interpretation.

So here there are two ways that text and interpretation, revelation and meaning, reality and imagination inevitably spread. The result is that the biblical story is washed away from its meaning, its divine impact is reduced to the simple; and the reality of psychological harm, on the other hand

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