In the modern world, encounters with the inexplicable continue to shake even the most skeptical individuals, revealing a thin line between science and mysticism.

The Evolving Face of 21st Century Exorcisms

In the modern world, encounters with the inexplicable continue to shake even the most skeptical individuals, revealing a thin line between science and mysticism. In one early example in Newport Beach, a psychologist, initially skeptical, found himself confronted by a reality that forced him to reconsider his beliefs after nearly three and a half hours of ritual. Indescribable experiences—when a girl, immersed in an unconscious state, began speaking and behaving as if entirely different forces had taken over her—contributed to a transformation in the worldview of even the most rational person. Such changes in perspective underscore that encounters with supernatural phenomena leave an indelible mark on the soul and mind. Another case from the same period illustrates how neither physical appearance nor social status can protect against the dark side of possession—an exorcism carried out in an atmosphere of fear and astonishment revealed a deep connection between possession and the worship of sinister forces. Outside the USA, a case from Magadan demonstrates that faith can work miracles; however, the excessive popularization of such practices sometimes escalates into something that strikingly resembles a trendy craze, devoid of genuine spiritual content. In the Russian context, exorcism appears not as a commercial enterprise but as a forced measure, reflecting the divide between traditional, profound spiritual work and the mass nature of modern rituals. These vivid examples remind us that today exorcism continues to exist in various forms, prompting reflection on the balance between sincere belief and the commercialization of ancient practices.

Which exorcism cases recorded in the 21st century can be considered the most remarkable?

In the 21st century, several notable exorcism cases stand out, reflecting the diversity of experiences and approaches to such phenomena.

One early case occurred in Newport Beach, USA, in the early 2000s. In this instance, a witness recounted a session in which a psychologist, initially skeptical about possession, was forced to reexamine his views after a prolonged exorcism lasting nearly three and a half hours. During the process, a girl, in an unconscious state, began to speak in an unfamiliar voice, and the initial skeptical attitude transformed into a full belief in the supernatural influence—the devil and beings from other dimensions. This situation vividly demonstrates how an encounter with such phenomena can change the worldview of even the most rational individuals (source: link txt).

Another intriguing case, also recorded in Newport Beach in the early 21st century, is related by Walter Martin. In this episode, a group of people, including the narrator, encountered a woman whose physical characteristics exceeded normal expectations and who suddenly exhibited aggressive behavior. During the exorcism, it emerged that the woman was possessed because she worshipped Satan, allowing the sinister force to take control of her life. This case clearly illustrates that exotic looks and social status do not guarantee protection from supernatural influence (source: link txt).

An equally notable episode was recorded in Magadan in the 21st century. Here, exorcism is described as a joyful reality where faith and divine intervention work miracles, yet it is also emphasized that the popularization of such practices sometimes takes on a fashionable tint, even resembling a “spiritual malady.” The authors compare today’s mass exorcisms with the arduous cures for possession fought by the saints of antiquity, and they question whether modern practices have managed to preserve the authenticity of traditional approaches (source: link txt).

Finally, there is the case from Russia in the 21st century, where exorcism is presented not as a commercial enterprise but as a forced spiritual measure. This case underscores the divide between the traditional, individualized efforts of the saints and the mass nature of modern exorcisms, where buses full of people are brought in for the ritual. Such comparisons provoke reflection on the authenticity and appropriateness of contemporary methods for healing possession (source: link txt).

Supporting citation(s):
"I have a friend who is a psychologist who attended an exorcism session in Newport Beach... We spent three and a half hours expelling that in which he did not believe! After those hours, he not only came to believe in the existence of the devil but also in possession and the authenticity of the biblical accounts of exorcisms. Now he knows that there are beings from other dimensions capable of entering this one and taking over people." (source: link txt)

"Walter Martin presents the following intriguing fact: 'In Newport Beach, California, I encountered a case of demonic possession... During the exorcism process, we discovered that she was possessed because she worshiped Satan, and as a result of that worship, his power entered her and took control of her...'" (source: link txt)

"Exorcism is a joyful reality: God and faith can heal. The need for exorcism is a bitter reality. But the trend in exorcism is a spiritual malady... Can this demonic force manifest within the walls of a temple? Yes, even within the temple walls." (source: link txt)

"Exorcism—is it a forced spiritual measure or a business? I do not think it is a business. Exorcism is a reality, an essential part of church life... And when I see that people are brought by buses for exorcisms, I quietly say to myself: either our monks have surpassed St. Sergius of Radonezh, or the demons have become more cooperative nowadays." (source: link txt)

These cases demonstrate the wide spectrum of exorcism practices in the 21st century, from personal dramatic experiences to public and institutional responses to phenomena associated with possession.