Mental problems often go hand in hand with problems caused by Jinn or magic, as they are mutually dependent. A mental problem gives the Jinn a "gap" through which they can penetrate, while the attack of Jinn can, on its part, trigger mental problems and usually also does. A mental problem can also create a mental field that blocks a Jinn, and without this problem being solved, the Jinn can not go out. Real healing must therefore take this aspect into account.
One can not expect any Raqi to be a psychotherapist, but there are a few simple measures that can create a valve for certain problems, which takes pressure from the patient and thus significantly increases the chance of achieving a complete healing.
Almost all patients will have experienced situations in their lives that have affected them emotionally very much, for example made them very sad, anxious or very angry. In similar situations, these emotions errupt again and can block the patient. Someone, who has been bitten by a dog, is usually afraid that this happens again and will mistrust dogs. Someone, who has once experienced a bad car accident, will get very nervous at higher speed. A woman, who has been raped, can be so traumatized that sexual intercourse becomes impossible for her.
Jinn and sorcerers can exploit such trauma to gain power over the person, for this mental world is the world of the Jinn. People, who are emotionally relaxed in stressful situations, are much less prone to Jinn attacks than nervous people and people with mental problems.
In order that the power of the Jinn over the person is reduced and future attacks become less likely, the psychological problem should be solved or at least psychological pressure should be released. A very simple method of doing this is the classic "couch method": one let's the patient talk about the event.
First, the patient is asked if he remembers an event in which he has suffered emotionally. Then one asks him to close his eyes and tell about it. When he reaches the painful part, he is asked to repeat the sentence describing his pain. And then he should tell the event again and describe it again, and then again.
The patient will go through various physical sensations such as headache, dizziness, fatigue or drowsiness. He will remember more details about the incident and recognize different things. And he will go through many emotions such as fear, sadness, anger or resentment until he can achieve positive emotions and maybe even laugh about it.
When there are no physical reactions, no new details come to light, and positive emotions occur, the mental pain has gone.
One asks him to look at the whole event again and see if there are still painful aspects, and if so, to talk about them again and tell them until a complete relief is achieved.
The patient is asked again to remember the incident until he is convinced that there is nothing more painful. Then one goes over to the next incident. One does not comment, one simply listens and asks, so that the patient remembers more details, always in the present, as if the incident were taking place here and now. One also asks, if one has the impression, he conceals something or does not express his pain properly.
Often, the patient himself will begin to talk about other events and one simply follows him. When the pain is expressed and thus the patient relieved, the knot is untied, and the patient can react normally and rationally again, and will not become victim of his emotions. And these emotions are often the reason why the therapy is blocked.
For example, if a woman became a victim of sexual violence, the Jinn, who has fallen in love with her or sexually abuses her, will hide in the part of her psyche that she avoids because of the pain she feels when she remembers.
The Raqi should explain to the patient why it is important to do such a therapy when one realizes that healing is blocked by mental problems. The psychological problem is many times the much greater ill, and the Jinn increases only the effect.
When the Ruqyah is done, it still needs to be checked whether it was successful and no residue of the magic and no Jinn remain. We must look for signs that tell us.
There are Raqi who just need to look into one's eyes or grab one's hands to see if there is a Jinn or not. But for people who are not yet so professional, the following is recommended:
Put your hand on the patient's head and recite Sura Hud, verse 56.
Inni tawakaltu 'alAllahi rabbi wa rabbikum maa min daabbatin illa huwa achisun binaa shiyatihaa. Inna rabbi 'ala shiraathim-mustaqiem.
Lo! I have put my trust in Allah, my Lord and your Lord. Not an animal but He doth grasp it by the forelock! Lo! my Lord is on a straight path.
Or, recite al-Baqarah, verse 148, to call the Jinn again, if he is still in the body, or is still nearby, probably waiting to enter the body again.
Wa likulli wijhatun huwa muwallihaa, fastabiquu al chairaat. Aina maa takunuu ya'tibikumullahu jami'aan. InnAllaha 'ala kulli shain qadir.
And each one hath a goal toward which he turneth; so vie with one another in good works. Wheresoever ye may be, Allah will bring you all together. Lo! Allah is Able to do all things.
If one has recited these verses several times and no reaction has taken place, the Ruqyah was inshaAllah successful.
However, with the treatment alone, it is usually not done yet. As already mentioned several times, the patient has to do the main effort himself. It is important to motivate him that from now on he carries out the protective measures consistently and, for the sake of precaution, does the 7-day program or the Ruqyah-bath.
If a patient refuses treatment
Some people have acquaintances or relatives who seem to have problems with Jinn or magic but do not want to be helped, perhaps because they do not believe in Ruqyah or are already blocked by the Jinn....
Ruqyah - Islamic Exorcism