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Sin Eater: A Ministry of Suffering

Isaac DeLuca
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Sin Eater: A Ministry of Suffering

by Isaac DeLuca

Copyright © 2005

Lulu Enterprises, Inc.

All rights reserved by the author. No part of this publication can be reproduced,

stored in a retrieval system, or transmitted in any form or by any means, electronic,

mechanical, photocopying, recording or otherwise, without the prior permission of

the publishers and/or authors.

While every precaution has been taken in the preparation of this book, Lulu

Enterprises assumes no responsibilities for errors or omissions, or for damages

resulting from the use of information contained herein. The appearance and contents

of this book are the sole responsibility of the author.

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Leviticus 16

20 And when he hath made an end of reconciling the holy place,

and the tabernacle of the congregation, and the altar, he shall bring
the live goat:

21 And Aaron shall lay both his hands upon the head of the live
goat, and confess over him all the iniquities of the children of
Israel, and all their transgressions in all their sins, putting them
upon the head of the goat, and shall send him away by the hand of
a fit man into the wilderness:

22 And the goat shall bear upon him all their iniquities unto a land
not inhabited: and he shall let go the goat in the wilderness.
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Becoming the Sin eater

Many Christians struggle daily with this world of suffering.

There are many times in the life of all good Christians when we

have opportunities to ease the passage of others through this life.

We donate to charities, we volunteer our time to good

organizations, and a great multitude of other worthy endeavors that

we undertake as we spread the message of Jesus Christ. Though

some of us find ourselves wondering if what we do is enough.

There are those of us endowed with an awareness that sets us apart

from our bretheren. There are those who find themselves endowed

with unique sensitivities and powers that other members of their

community do not possess. There are Christians who have a

special gift, a certain sensitivity to the world and those around

them. Unfortunately in a conventional church setting this gift is

often shunned or suppressed because the Christian is afraid that the

other members of the congregation or minister will look down

upon them for having such a gift. In the Christian faith magic or
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witchcraft of any kind is generally seen as the work of demons and

Lucifer, and as a result those Christians who have “special”

abilities are forced into hiding, or at the least to suppress their

natural gifts. Often as a result of their forced secrecy these people

turn away from the church, and some even turn their backs on the

Lord. If you are reading this text it is very likely that this is an

accurate description of the troubles with which you must contend.

I am here to tell you, DO NOT BE AFRAID. There is still a

place for you in the Christian faith, one with a rich history and a

vibrant modern tradition. There is a role that you can assume

within the faith that may very well be suited to your unique gifts.

This is not magic, it is a ministry. This is not witchcraft, it is a way

of life. You can become a sin eater.

A sin eater is a person who has the capacity to sense, draw

out, and consume the suffering of others. For what thing more

than suffering is the root of sin? Gluttony. Avarice. Lust. Envy.

Pride. Sloth. Wrath. All of these sins and many more are the result

of suffering. Though only through Jesus can anyone hope for

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salvation, the sin eater takes upon himself the suffering in the

hopes that the unburdened soul can find its way back to the Lord.

This book is a guide to those who would become such a person,

and serves as a manual for a successful ministry as a sin eater.

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The Sin Eater in History

Most mythology and folklore paints a picture of the sin eater

as a pathetic and ill-favored individual. Folklore from Wales, and

later in American Appalachia, presents sin eating as a burial

custom. According to folklore the sin eater was a person who lived

alone deep in the countryside and was avoided by everyone, for he

was so permeated with the transgressions of others that he was

someone to be kept at a distance. When a person was dying or

deceased, a representative would be send into the countryside to

fetch the sin eater. Then this wretch would journey to the home of

the deceased or dying and place certain items near or upon the

person. Sometimes bread and cheese was used, other times a bowl

of crude ale or gruel would be employed. The sin eater would then

consume this ritual mean, and as a result of this would take upon

himself all of the transgressions of the deceased, allowing them to

pass into the gates of Heaven. The sin eater would then be given a

pittance wage of coin and driven from the village. Sometimes this
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ejection from civilization was symbolic, other times it was quite

literal. In other cultures the sin eater was simply a poor person

forced, for a small wage, to sit next to the corpse of the recently

deceased and consume a meal, and held no special place in society.

Other forms of this sort of practice can be found throughout history

and culture, from the ‘death sitters’ of rural America to the ‘demon

eaters’ of more Eastern cultures. Though modern sin eating has it’s

roots in the traditions of the death sitters and sin eaters from

folklore, the modern ministry of suffering is not limited by

superstition or the arrival of death.

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The Basics

There are a multitude of books, tapes, workshops, and

articles that focus on what are considered to be the basics of

interpersonal Christian ministry. As such, there will be no

exhaustive discourse on these elements. However, there are three

basic aspects of faith-based esoteric practice that are of great

importance to the understanding and capacity to interact with the

concepts presented in this text, and pursuant to this will be

presented in a limited fashion here. These basic elements are

physical fitness, meditation, and energy manipulation.

Despite how much we may or may not view the flesh as a

prison, after a Gnostic Christian fashion, we are beings housed in

and a part of the physical realm. Keeping the body, this temple, at

peak condition is important to any ministry endeavor. When the

body is good physical condition there is an abundance of vitality,

awareness, and endurance, all of which are important faculties as a

sin eater. This is best done through balanced diet, consistent

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exercise, uninterrupted restful sleep, and good personal hygiene.

When the body is well rested as a result of sleep, full of vitality as

a result of a balanced diet, refreshed by cleanliness, and poised

from exercise, the sin eater is ready to engage in effective ministry.

Not only will these healthy habits improve the quality of your life,

but also the potency, duration, and precision of your ministry.

Meditation is a cornerstone of esoteric practice, though is not

as rigid as one might think. There are a multitude of theories and

methods of meditation, in fact, it is not the act of meditation that is

of importance, and it is the resulting state of relaxed readiness that

is the goal. The most simple meditation technique is to find a

comfortable physical position, though not one that will encourage

the practitioner to fall asleep unexpectedly (hence the common

usage of an upright or sitting position). Once in place, the

practitioner begins to breathe deeply, not hyperventilating, but

drawing breath all the way down into the lower parts of the lung,

and breathing out in a controlled and slow manner. Eventually the

mind will sharpen and the body will relax, creating the ideal state
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of relaxed readiness. It is from this state of relaxed readiness that

effective ministry springs forth. In time the sin eater will become

adept at achieving this R&R state with a single controlled breath,

allowing them to prepare for empowered action at a moment’s

notice.

Energy manipulation, like fitness and meditation, is discussed

at length in many texts and sources external to this book, though a

brief overview will be given. Many cultures worldwide have their

own terms, explainations, and traditions surrounding the unseen

energies of the world. Some Eastern traditions, by far the most

widely known to Westerners, call the energy of life ‘chi’ or ‘ki’.

They become intimate and skilled in it’s manipulation, becoming

capable of ‘spiritual surgery’ and incredible feats of endurance and

strength. They tend to think of this energy as simply the energy of

life, a bio-field generated by all living things. This notion is very

similar to the Hindu views of what they call ‘prana’. However, the

concept of energy work is not monopolized by just Buddhists and

Hindu, the Jewish mystics who practice the Kabbalah also utilize
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an energy tradition. For Jewish mystics, a fundamental element o

their tradition is the ‘raising of the divine spark’, a notion of a

spiritual energy of a divine nature, that through the spiritual work

and contemplation of the mystic must be empowered to return to

the Lord. Even the tribal cultures of the Native Americans have

within their belief systems an energy tradition. Hunters and

shamans would make a mental and spiritual effort to achieve a

‘hollow state’, in which one’s spiritual being is like the autumn

reed, so that the energies that need to be channeled can have an

uniterupted flow. Thus the hunter can become more like the deer

which he is stalking, and the shaman can embody the animal spirit

he is attempting to contact.

Though all of the above examples are Non-Christian, and

thus not the best path for the sin eater, it is important to study the

theory and general assumptions about reality that form the

foundations of such traditions. Throughout history the Christian

faith has been somewhat suscpicious, to say the least, of energy

traditions and esoteric spiritual work. An advantage placed at the

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feet of the modern sin eater is the luxury of being able to practice

your ministry somewhat in the open, without fear of death or

injury. Though you may find yourself in many a theological

debate, it is unlikely you will find yourself in any physical danger.

In this more tolerant age, the Christian minister has the opportunity

to study the energy traditions of other cultures, not to convert to

them, but to study their inner workings. Misguided as they may be,

most energy traditions have been in existence since before the

coming of Christ, and have had a great deal of time to evolve. As a

sin eater, it is best that you study these traditions in order to gain a

better understanding of energy work than this slim tome can offer.

So long as you stay true to your faith, you can study these spiritual

disciplines, and gain a mastery of meditation, biofeedback, and

energy work that will allow you to become attuned to, and be able

to interact with, this world of suffering.

Suffering energy, as the fundamental element of the sin

eater’s ministry, must be manipulated by the sin eater in order to

manifest the transfer of suffering. There are a plethora of theories

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and techniques regarding energy manipulation, and it is likely that

the reader of this book is already well versed, or at least familiar,

in such techniques, though some things bear repeating. Energy

must first be sensed, this can be done with a combination of the

‘hyper-senses’ which will be discussed later in the book and the act

of visualizing the energy you are being faced with in whatever

manner is most compatible with your personal faith. Once the

energy is sensed you must reach out with your will and take

control of that energy, shaping it into consumable patterns of your

choosing, or using the pre-existing patterns as you see fit. This is

the most basic element of the ministry of suffering, and is heavily

reliant upon the strength of your will and your faith. Once the

energy is shaped it can be transferred into the sin eater. When the

sin eater has consumed as much as he or she can bear, ground the

leftover energy by projecting it into either an object, the earth

itself, or dissipating it into the ambient environment. Naturally, the

most basic method is the energy strand. Simply draw upon the

suffering energy, shape it using visualization and your will, then

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infuse it with your intent and draw it into yourself, channeling the

suffering of one being into yourself through this visualized conduit

of energy.
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Hyper-Senses

In order for a sin eater to become a dynamic force of

salvation, that sin eater must have the ability to perceive the reality

in which he or she is working. The aspiring sin eater must develop

what can easily be called ‘hyper-senses’. Much like sight, sound,

taste, touch, and smell, these senses must be recognized and

developed in order for the sin eater to be able to interact with and

manifest the will within reality. These senses for the most part

mirror the standard five senses, though some extend past those five

and become what many people refer to as the sixth sense and

beyond. This is the art of observation and perception.

How can a sin eater hope to interact with suffering if it

cannot be sensed? How powerful can the changes wrought in

reality be if the sin eater who manifests those changes cannot

perceive the results of the exertion of her will? If a person is

riddled with suffering and the sin eater does not have the hyper-

senses necessary to notice, what hope has he or she of consuming

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it? These are the sorts of problems that a sin eater without

developed magical senses can find themselves dealing with. The

development and constant maintenance of these senses is of the

utmost importance, because it is these senses that will allow the sin

eater to observe and perceive during ministry situations and deal

with them as they arise. A sin eater at the top of his game is

proactive and preemptive, not blindly reactionary.

The most effective training method is a visualized expansion

of awareness that in time becomes actual suffering awareness. First

achieve a meditative state, either through personal meditation

techniques or whatever mental or physical methods the individual

uses to enter a state of calm. Once you have settled into this state,

begin to expand your awareness. Try to visualize your room in

your mind’s eye, see without seeing. Now combine your other

senses with this mental picture. Hear the room, and use the

ambient sound to construct that same mental picture. Then create

that picture with smell and taste. Try to create the picture with

touch, this will require you to visualize your sense of touch

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extending far beyond your physical body. Imagine the textures of

the various objects in the room, the walls, and the floor. Once you

have created the picture in your mind, try to create it using all five

of your senses at once. Sight will naturally come the most easily,

but once you see the room try to hear it with your eyes open. Now,

while watching and listening to the room, smell, taste, and touch it.

The point of this exercise is to illustrate to the sin eater that even

the common human senses can be used with much more detail,

precision, and range when coupled with creative visualization.

After considerable practice expanding the five senses, now it

is time to discover and develop the hyper-senses. For the most part

hyper-senses are types of energy perception, a good metaphor

would be that a sin eater who has developed hyper-senses can

perceive not only suffering, but the very fabric of reality. The best

way to begin training in these senses is to repeat the above

exercises, though instead of perceiving the physical elements of the

room, use sight, hearing, taste, touch, and smell to become aware

of the energy patterns that make up the physicality of the room. It

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would be beneficial at this point to add a few religious items to the

room, perhaps the sin eater’s personal Bible or priest robes. For the

most part the physical objects in the room will feel energetically

just like they do with the standard senses. However, when

perceiving religious items the sin eater will be able to hone the

senses to an awareness of the subtle faith empowered properties of

the items. At the most basic levels of skill the sin eater will be able

to tell a faith charged item from a mundane item, be able to pick

out the empowered Bible from an entire collection of Bibles for

example. The more developed this sense becomes, the sin eater

will be able to perceive what sorts of energies permeate the items,

allowing the sin eater to divine elements of the item’s origins and

purpose. The more aware of energy patterns in reality the sin eater

becomes, the better able she will be to interact with those elements

of reality.
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Resonance

When a sin eater gathers energy in a transfer of sin, one must

remember that the energy is not going to be “pure”. It will by all

means be pure energy, but the energy itself with have what is

called a resonance. It is this resonance, or flavor if you will, of the

energy that will determine some of its unique qualities.

For example, if a sin eater happens upon a burial ground and

performs the transfer upon the dead, the energy that he gathers will

have the flavor of those burial grounds and the recently dead.

Perhaps this visualization, energy could easily be seen

metaphorically as water. Water is water, but water from any

source will be different on some level than water from another

source. There is distilled water, pond water, river water, ocean

water, sewage, run off, and precipitation. Water tends to take on

characteristics of its environment, so it is with energy. It is for this

reason that a sin eater from a Catholic faith might find that her

ministry feels different when permeated by energy from a

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Protestant sinner than from members of her own congregation, or

put more simply, the suffering of a murderer is different from that

of a thief.

Think of the old cliché “you are what you eat”. This very

much applies to sin eaters in two major ways. The first is that sin

eaters are more affected by the resonance of locations and

suffering energy than normal people, and sustained exposure to

such locations and energies affect sin eater. So the more attuned to

a location, or certain type of suffering energy (guilt, wrath, fear,

etc.) a sin eater is, the more it will “color” their ministry. More

often than not sin eaters are easily identified by what sort of

ministry they seem to be doing, the resonance of their energy.

It is this coloring of the ministry by the resonance of the

suffering energy that is another way in which the resonance

directly affects the sin eater herself. Think of the metaphor of the

athlete. If a person trains constantly for running, they will develop

the long and lean body type of a runner. If a person is a weight

lifter or football player, they will develop the stocky body type that
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best fits their chosen sports. All sports are like this to some

degree, with a certain body type being superior to all others in that

particular sport. Now, what would happen to a runner who tried to

enter a body building contest? Or a ballerina who suddenly had to

play football?

This is what happens to sin eaters who allow themselves, for

better or worse, to take on the resonance of a specific type of

suffering energy. The more guilt-based suffering consumed, the

more permeated with the guilt resonance the sin eater will become.

The result is that they become an immaculate sin eater of guilt, but

their abilities in dealing with murder or sickness might very well

lessen. While it tends to be natural for sin eaters to become

permeated to at least a moderate degree with one sort of suffering

energy resonance, it can become detrimental to the flexibility of

the sin eater to become trapped in one of these aspects. For

example, a sin eater is incredibly powerful when he works with

victims of domestic violence. Force him to work with the recently

deceased, and his ministry will be in serious jeopardy.

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Energy resonance can be garnered just about anywhere and

doing any sort of ministry. It is no different for an itinerant sin

eater. As a traveler the lone sin eater will have the ability to

maintain a relatively clean slate when it comes to resonances from

locations. Also, with a clear mind and a taste for variety the

wanderer will be able to avoid a rut in the types of suffering

consumed. Yet one must accept the fact that the lone sin eaters

over time becomes permeated by the energy of solitude, which for

some is also a kind of suffering. So travelers should take care that

they stop sometimes. Pick a place to settle down for a few months,

clean out your pipes so to speak. As said above, resonance

permeation can make one incredibly powerful, but limits the sin

eater who is trapped in that aspect. So in conclusion, be aware of

your permeation levels. Make sure you get some variety in your

ministry, but if you find something you like don’t hesitate to focus

upon it, just don’t get trapped. The worst thing a sin eater can do is

become so overloaded with suffering that one is dragged down

with it. Always remember to take the time to speak with your
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minister if you feel yourself beginning to fall under the weight of

your burden. Pray often, and even if you are not Catholic, the act

of going to a priest and making confession is a powerful act,

especially for a sin eater. You alone can only consume so much

suffering before you are crushed under its weight, be aware of your

limits. There will always be the temptation to try to heal the world

on your own, but you must deny yourself that delusion. Only Jesus

can save the world. It is your job to help as many burdened souls

be free from their suffering so that they can open themselves to the

Lord.
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Ritual and Image

As human beings we are creatures of images. In our earliest

times to the present we have been enamored of images. We make

paintings on cave walls and carvings or statues of our gods and

heroes. As we have expanded our range of mediums of imagery

we seem to have become much more reliant upon external imagery

than a translation of the internal to the external. In essence, we

have lost or suppressed that inner imagery for favor of the easier

and less committed imagery of the external. Instead of listening to

the tales of our elders and contemplating our faith, we watch

movies and play high-tech video games. It isn’t that these more

modern mediums of image expression are better or worse than

those of the past, the problem is that these modern mediums have

become so central that the old ways have been all but ousted.

While the modern mediums are wonderful and deeply expressive

and rich in visual qualities, they lack the deep internal commitment

that contemplation and storytelling demand. In many ways we

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have pushed away our ability to visualize and express for ourselves

internally, we have to have something tangible, like a movie or a

magazine. For the sin eater visualization is not only a necessary

talent, but also a cultivated skill.

Any action executed by a human being requires visualization

on the part of the person. Even something as simple as reaching

for a glass of water. The person visualizes a glass of water in their

hand and so doing, reaches for the glass and picks it up. The same

basic principle is at work in the sin eater’s ministry. Once a sin

eater has reached the point where they have ascended and no

longer need visualization beyond the basics, executing a transfer of

suffering energy is no more complicated than moving one’s arm to

collect a glass of water. However, for those of us who are not at

that step a more complicated process of visualization is necessary.

When a sin eater consumes there must be an internal visualization

of what is going on around and inside them. Because ministry is

normally an act whose effects and results tend to exist in the realm

of the invisible the sin eater must visualize both its process and
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results. This visualization shapes the transfer and empowers it.

Without any shame or reservation the sin eater must see internally

through the imagination the channeling of the suffering, the

shaping of it, and the consuming of it. For many this may be a

sufficient amount of visualization, because their imaginations are

vivid enough that they are able to create enough of a personally

believable visualization that they consume the energy without

many external clues as to what they are doing.

For many others however, simply visualizing consuming the

suffering just isn’t sufficient. This is the role of ritual in a sin

eater’s ministry. A ritual is any external process executed for the

purpose of consuming suffering. Rituals can be as simple as

lighting a candle or as complicated as month long purifications or

choreographed movements and special words. The purpose of all

ritual is to focus the sin eater’s attention and power to a fine point.

Ritual also provides a potent structure and shape for the energies

being used by the sin eater. Here is an example: The reason the

cross is such an important parts of the sin eater’s ministry is that it

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is a very powerful conductor and receptacle of energy. Partly

because of their relationships to Jesus crucified, but also the vast

and potent cultural connotations. This is the cross upon which

Jesus died for our sins. Also, due to our perception of those

relationships we are more open in our hearts and minds to the fact

that these items can be used in the sin eater’s ministry. Many

times these items are more powerful than many other things, as

long as we have faith and make them so.

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Methods of Ministry

Historically sin was transferred from the dead to a living sin

eater through food, often bread, salt, or cheese laid upon the chest

of the deceased then consumed by the sin eater. The role of the sin

eater in a historical context was to deal almost exclusively with the

recently deceased, ministering to the living is a relatively modern

development. For the modern sin eater, one not bound by local

superstition or custom, it is the personally relevant symbolism of

the event that is of importance. You may choose to use a plate or

tray to facilitate the transfer. If the sinner is still living, one would

place the dish at the feet of the sinner. Then, like Jesus washing the

feet of the Apostles, the sin eater would eat from this plate of food,

taking in the subject’s sins as your own. If the sinner is dead, then

in this case perhaps tradition is best observed. Place the dish upon

the chest or abdomen of the deceased, and eat from the plate.

The sin eater, by going through the ritualized placing of the

dish and eating of the food, will transubstantiate the food into the
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sins and suffering of the subject. As you consume the food, so too

are you fundamentally taking the sins of the subject into yourself.

Like the first breath of life into the lungs of Adam, so is

every breath drawn by the living of extreme significance.

Breathing is the vital process of life, and as such is one of the most

potent symbols of our humanity. As this is such a fundamental

element of being human, the sin eater is able to use the breath as a

powerful tool for consuming suffering. Using your meditative

techniques coupled with your hyper-senses to become aware of the

breathing of your subject. Once you have become fully aware of

the person’s breathing, begin to physically match the opposite

rhythm of your breathing to the subject’s, so that when they

breathe out you are breathing in. As your breathing becomes

synchronized, begin to visualize the subject’s suffering passing

through their breath into yours. Each time they breathe out, you are

coaxing forth their sins and breathing them into yourself. With

each breath their suffering energy will be drawn into you. Once

you have reached your capacity, end the situation with either
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physical contact or holding your breath. The physical contact could

be something as impersonal as a casual shoulder to shoulder touch

as you walk past, or as intimate as a light kiss on the forehead of

the subject. If physical contact is not possible or appropriate,

holding your breath as long as possible is a good way of shutting

off the contact and returning your breathing to normal. The

practice of taking suffering through the breath is the most common

method used when dealing with the living, and serves as a gateway

to the most advanced sin eater technique.

The greatest achievement of the sin eater’s ministry is the

moment the sin eater gains the ability to consume suffering from a

distance at will. Once a familiarity with the energy of suffering is

attained, the sin eater of sufficient faith will begin to understand

the subtle and insidious complexities of that energy. By gaining

and awareness of the ebb and flow of suffering, the sin eater will

be able to reach out with his or her will, and consume it. This is the

true level of mastery. Upon the realization and awareness of this

energy, your mind will begin to reveal to you the awesome truth:
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your ministry can be global. The limitations of your ministry are

defined by the horizons of your awareness. If you can sense it, you

can consume it.

Imagine for a moment, just how much suffering a lone sin

eater could consume if he or she had the power to transfer

suffering from across the globe. Conjure in your mind’s eye a

place of terror, sin, and suffering. Once you have this place, or

situation, or group of people firmly held in your awareness, focus

your will upon their energies. Upon reaching out and becoming

aware of those energies, you have the ability to consume their sins

from across the world. Using the breath methods mentioned above

in conjunction with this global ministry is recommended, primarily

because using your breath as a visualization for taking on the

suffering of the world allows the sin eater to carefully regulate the

amount of energy consumed. This power relies heavily upon your

ability to master the basic sin eater skills of meditation and energy

manipulation.
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A World of Suffering

This world can be a dark place. It is full of suffering of all

kinds. It is our duty as sin eaters, as Christians, to do everything in

our power to make this world a better place. The ministry of

suffering is a long and arduous path, and it is difficult for anyone

to walk it alone. I encourage you to seek counsel with your

minister or your priest. These people are servants of the Lord just

as you are, and have a great deal of training in helping you to live

your life well. Do not let the powers that you have go to your head,

do not fall prey to hubris and pride. This is a gift, use it well.
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The General Perennial Principles of Theurgy

In nearly every culture of the world there is, or once was, a

notion of what is known today as theugry. Theurgy is the act of

creating miracles, or magic, through the Grace of God. Theurgy IS

NOT witchcraft, it is the channeling of divinity in order to create

miracles, or events which would be described by witnesses as

‘magic’. Word like ‘magic’ and ‘esoteric’ tend to have negative

connotations for most Christians, and it should be said here and

now that theurgy is not possible without faith. The words vary

from culture to culture, but they all have the same general

meaning, so for the sake of clarity the word theurgy will be used in

all cases. Also, for the sake of time and clarity, the existence of

theurgy will not be questioned in this text. It will be assumed,

within the scope of this text, that theurgy does exist and the issue

will not be addressed further.

From the past to the present theurgy has been a part of many,

if not most, of the cultures of the world. Each culture has it’s own
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views as to the properties, uses, and ethics of theurgy. With so

many cultural versions it can be very difficult to gain a real

understanding of theurgy. This has led to much of the skepticism

of it throughout the years. Since the ideas of therugy are so varied

throughout the world it has been difficult if not impossible for

many to accept the validity of both science and theurgy. Many

people are of the opinion that if science were to be integrated with

the idea of theurgy in its many current forms, that science would

be somehow lowering itself, the same could be said of some

modern Christians and Christian institutions. In order for there to

be an integration of the two disciplines in accordance with the

Christian faith all therugy must be unified under one set of

principles, much like science has its foundations in the scientific

method.

In order to create this set of principles a perennial approach

must be taken. Perennial philosophy is a way of thinking that

takes into account one’s own existence and experiences, but also

those of all people past and present. It is a school of thought that

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attempts to find a commonality in human experience and

understanding. The perennial approach would search out common

ideas and views of therugy and put them together. In the perennial

approach we try to find the commonalties of theurgy throughout

the world. With these commonalties we will be able to identify the

core elements of theurgy. From those core elements the classical

principles of theurgy can be developed.

While making the attempt to create such a set of principles it

is important to include absolutely no cultural elements in the

principles. There are persons who would disagree with this; the

argument being that culture is necessary and that stripping it away

is foolish and disrespectful. The removal of culture from the set of

principles is necessary to provide science with an unbiased and

objective counterpart. Once theurgy and science are made to

coexist then the culture surrounding theurgy can once again be

considered because the basic principles that culture’s theurgy is

working off of have been identified, thus satisfying the demands of

science.
 37

There is an unfortunate lack of respect in the field of science

towards the practice and existence of theurgy, just as there is an

equal amount of aversion towards science in the minds and hearts

of many who follow more religious paths. In our culture the

importance of science has been elevated above all other things,

many times at the expense of faith. Perhaps by taking up the

practice of theurgy and entering into a dialogue with science these

problems can be dealt with.

What follows is the set of principles I was able to identify

and develop through my own research into the various theurgist

traditions of the world, both past and present.

1. All energy is potential theurgist energy.

2. Theurgy is the use of will to elicit change in energy

towards a desired end.

3. The ability to use theurgy is directly affected by belief.

4. The power of theurgy depends upon the focus of the user.

“All energy is potential theurgist energy.”—This is the

principle that shows homogeneity of energy in all theurgist

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traditions of the world. Most cultures have a word that is a close

approximation of this divine energy. Some cultures call this

energy “mana”, others call it “chi”, and some just call it “juice”.

There are many names for this divine energy that is believed by

these cultures to permeate the world, and is there for those who can

access it. The fact that every theurgist culture has some idea of a

divine energy shows a commonality. Physics shows that all

natural events involve a transformation of energy from one form to

another, but the amount of energy does not change in the

transformation. The law of conservation of energy shows us that

matter and energy can neither be created nor destroyed. Albert

Einstein showed that all matter is energy. If everything in creation

is energy in some form, including the divine energy used by

theurgists, and energy cannot be created or destroyed, only

transformed, then it can be said that all energy is theurgist energy.

“Theurgy is the use of will to elicit change in energy towards

a desired end.”—This is the principle that deals with the actual act

of theurgy. Of the four principles this is the one that is found in

 39

every culture almost without exception. Many cultures see theurgy

as an individual acting apart from society or religion in order to

achieve some personal goal, and when acting alone the only tool

one has is the will. The process of theurgy, the act of using one’s

will to do theurgy, is morally neutral. The moral implications of

theurgy fall upon the shoulders of the theurgist, not the energy

itself. Through the use of will changes are made in energy, that,

provided the will is strong enough, result in the desired outcome.

Much like it takes will to pray or fast for hours on end, it takes will

to summon up energy and use it to cause changes in reality.

“The ability to use theurgy is directly affected by belief.”—

This principle of theurgy is the principle what illustrates the

dynamic nature of theurgy. It can be inferred from this principle

that if a person does not believe in God or that they are capable of

theurgy then they are not capable of doing so. One might argue

that experiences like speaking in tounges, a phenomenon entailing

the abundant rising of potent spiritual energy from the base of the

spine, happens regardless of belief in theurgy. While speaking in

 40

tounges is a powerful experience, the person experiencing the

awakening is not at that moment willworking. The awakening

does however greatly encourage the belief in such things as more

energy openings occur in the person, which eventually develop

into faith-based powers like the laying of hands, which are in their

most basic, non-cultural nature, theurgy. The ability to use theurgy

is not only the capability of theurgy, but also the style of the

ability. The way in which one believes theurgy works greatly

shapes one’s ability to use it. For instance, many Christian

exorcists believe that their powers come from studying texts and

religious rituals. Many of them even believe that their leaders and

celestial allies grant powers to them. They also believe that such

powers can be taken away from them. Many practitioners of faith

healing also believe that their powers are granted to them in some

form by the Lord. There are other theurgists who belong to a

group known as the Gnostics who believe that one’s theurgical

ability is a measure of one’s will, and that the only limiting factor

the self. If one strips culture away from this principle it can be
 41

seen that belief shapes the ability to use theurgy, which is a

commonality among most cultures.

“The power of theurgy depends upon the focus of the

user.”—This principle is perhaps the most broad of the four

principles. This principle deals with several elements of focus.

One of the elements of focus is the ability of the theurgist to gather

various amounts energy and shape it into the desired form without

losing control of the summoned energy. An example of this would

be a Catholic exorcist attempting to write scripture upon the

wooden shaft of a crucifix. The more energy the priest puts into

the writing of the lines of scripture, the more powerful they will

become. If the excorcist tries to use more energy than he can

control and still create the relic, then something undesirable might

happen, such as the crucifix breaking or the scripture simply not

working. Many people believe that this is one of the many roles

played by rituals. Aside from their social functions, rituals provide

the therugist with a specific way to go about using energy. Many

psychologist and sociologist have shown that human beings like

 42

order. To be more specific, human beings like maps. The rituals

serve as maps for the theurgist to keep in mind while they work, it

is a tool for deepening one’s concentration and energy controlling

capacity. Because of this many feel that ritual is a tool to be used

until the theurgist is capable of causing the same changes without

the use of ritual, metaphorical training wheels in a way. For these

traditions, the more internalized rituals become, the less one has

need for them. Though as Christians, certain symbols and rituals

are of vital importance to our faith, and cannot be discarded. The

other element of focus is the perceived source of the energy being

utilized by the theurgist, this is especially important for sin eaters.

Many theurgist focus on drawing the energy from within their own

being, in essence they see themselves as their own power source.

Others focus on drawing their energy from specific deities. This is

not to say that the above sort of focus applies to those people who

coerce spirits for aid. This focus applies to the practitioners of

theurgy. For theurgist, the energy that they use comes directly

through the deity that they are focusing upon. An example of this
 43

would be a Catholic priest performing an exorcism upon a

possessed person, by invoking the power of God the priest is able

to shape that power and use his will to cast the demon out.

Now that the principles have been shown and explained, one

might wonder why one would practice theurgy in the first place.

There are several reasons. One reason is responsibility. Each

person’s responsibilities are different; therefore, they will need

different ways of dealing with those responsibilities. Ministers,

priests, police officers, and politicians perform their services to aid

and protect their societies. Parents are responsible to their

families. Citizens are responsible to their governments just as

governments are responsible to their citizens. Theurgy, just like

any other skill or tool, can help a person to live up to their

responsibilities. It is a potent addition to the versatility of

individuals who have theurgy as one of their abilities. In addition

to being a very useful skill or tool, theurgy has a deeper element to

its practice. Many of the theurgist traditions of the world see it as

a way of deep exploration of the self and the universe, and

 44

ultimately God. When someone enters into the practice of theurgy

that person comes into contact with very powerful forces within

the universe that serve to deepen the theurgist’s perceptions. The

exposure to theurgy and divine energy forces a widening of one’s

sense of the universe. It shatters the construct of a purely rational

and empirical worldview, and forces the person to live in a much

wider, deeper, more cosmically aware state of being.

There is, however, a common pitfall that many people may

experience in relation to the practice of theurgy. Theurgy is, as

one can see from the four principles, a practice that can easily lead

to the inflation of the ego of the theurgist. Grandiosity and

egocentrism can be very difficult problems that sometimes develop

in the lives of theurgists, both past and present. Some might begin

to flaunt their powers before those without them. Others may

interpret their powers as evidence that they are some sort of

important religious figure, the “One”. Many might make the

mistake of placing will above all other things as what is best in

people, this sentiment stemming from the use of will in theurgy of

 45

course. Sometimes the theurgist gets caught up in the power before

the openings of perception occur and the deepening of the self

becomes a reality. The struggle not to fall into egocentrism and

grandiosity is an ongoing one, so vigilance and openness must

always be maintained. You must maintain constant vigilance that

your practice of theurgy does not stray from your faith. You are an

instrument for God’s will, once you begin to use your gifts for you

own ends, you have strayed into hubris and witchcraft.

 46

The Flagellant Processions

What I will attempt in this chapter to accomplish is to

provide a potent, if somewhat misguided, example of a massive

sin eater movement in history. Though they did not think of

themselves in such explicit terms as ‘sin-eaters’, their story is

one of high value to anyone considering the ministry of

suffering. While this chapter has been included in the sin eater’s

manual, treat this as more of a parable. Examine this chapter

closely, for it contains both the idealistic elements of the

ministry of suffering, though also illustrates some of the pitfalls

therein.

“shut himself up in his cell and stripped himself naked…and took his scourge with
the sharp spikes, and beat himself on the body and on the arms and on the legs, till
blood poured off him as from a man who has been cupped. One of the spikes on the
scourge was bent crooked, like a hook, and whatever flesh it caught it tore off. He
beat himself so hard that the scourge broke into three bits and the points flew against
the wall. He stood there bleeding and gazed at himself. It was such a wretched sight
that he was reminded in many ways of the appearance of the beloved Christ, when he
was fearfully beaten. Out of pity for himself he began to weep bitterly. And he knelt
down, naked and covered in blood, in the frosty air, and prayed to God to wipe out his
sins from before his gentle eyes.” ---Cohn (127)
 47

In the overcrowded and desolate cities and towns of medieval

Italy a movement began, the flagellant procession. The movement

had its foundations with a hermit of the city of Perugia in the year

1260, and the movement quickly spread south towards Rome and

north towards Lombard. From that year on, until the late 1400’s

the flagellant movement was a powerful force in medieval Europe.

The flagellant processions of the medieval times were both

frightening and inspirational. In essence, the flagellants were

punishers of their own bodies. They would pierce, flog, and beat

themselves both in public and in private. This was all done with

the hope of convincing God to have mercy upon the people, and

visit them with less suffering and death. They hoped that because

of their acts of self-torture God would forgive them of their sins,

gift them with salvation, and make the world that they presently

lived in a somewhat better place.

The tortures that they inflicted against themselves were

almost inhuman. Many flogged themselves with a type of whip

 48

called a scourge; it consisted of a handle with several leather strips

hanging off of it. Each one of these leather strips had a twisted

piece of metal fastened to the end of it so that when a person was

struck the bits of metal would tear out flesh with each strike. Other

punishments involved torturing each other with hot iron spikes,

simply burning and piercing the flesh until the person collapsed.

Some even carried life-sized crucifixes upon their backs, punishing

themselves by carrying the heavy structure over the many hard

miles that the processions covered on their journeys. Some simply

tied themselves up with rope and had themselves beaten, or they

would just beat themselves.

The processions moved about from city to city, resting where

they could and publicly torturing themselves. They were usually

lead by priests who had either given up on the church or had been

forcibly removed from the church by their superiors. When the

hordes of man and boys would arrive in a city they would march

into the city bearing banners and burning candles. Once inside the

city they would divide into groups and spread about the city,
 49

usually in front of local churches, and publicly punish themselves

for hours at a time.

This public display of penance did a great deal to effect the

masses that gathered to watch the flagellants. People began to put

aside their differences with each other, criminals confessed their

crimes and made amends, ursurs gave back ill gotten funds, and

enemies became friends and many blood feuds were called off. As

the processions moved on to the next town oftentimes a large

number of people from each successive town would join the

movement.

The flagellant processions had become a beacon of hope to

the downtrodden and suffering masses of Europe. Soon the

flagellants, as well as many of those who witnessed them, began to

see themselves as not just working to absolve their own sins, but

also the sins of others. Many of the flagellants believed that they

were taking on the sins of the world and like Jesus were sacrificing

their own bodies in order to save humankind. It was because of

 50

this that they were so accepted and loved by the masses of the

towns and cities that they entered. They were given food, financial

assistance, and always gained new members when they left.

In order to understand why these horrific processions were so

successful one must look at the world in which they lived. Most of

Europe’s common people lived in harsh poverty. They were

poorly clothed, starving, and constantly oppressed and harassed by

the feudal state in which they lived. The Lords of the state

demanded taxes and the Church demanded tithes, neither of which

the peasants could pay and still be able to live and support their

families. When wars would come the peasants had to support the

armies that moved through the countries, and also suffered greatly

when hostile forces would move upon their towns and villages.

All to often the poor would be made to support one army, but not

be given protection and then massacred by the next army.

The Church did little to help ease the suffering of the masses;

in fact the Church was often seen as the enemy. Corrupt priests

and clergy members took advantage of the laity as they disgraced

 51

women and burned “heretics”, all the while demanding that each

person pay tithes. The commoners could not see how going to

church, receiving Holy Communion, and prayer were doing them

any good. Loyalty to the Church seemed to have gotten them

nowhere; it had even been harmful. Needless to say there was a

great deal of rage and dissatisfaction with the Church, and the

flagellants offered another way for the masses to touch God.

Sometimes the flagellant processions would take a more

revolutionary stance. When these revolutionary flagellants entered

cities they looted and burned churches, killed and tortured priests,

and preached against the Pope and the Church. These flagellants

claimed that they could attain salvation through their own efforts

and that they did not need the evil and corrupt Church to force

them into anything.

It was during this time of revolutionary flagellants that the

princes and bishops began to suppress the movements and burn

some of the leaders as heretics. By the late 1200’s there were two
 52

distinct groups of flagellants. The church and state generally

tolerated the processions in Italy and France, because they were

more orthodox in their theology and not revolutionaries. However,

the processions in Germany were ever increasingly fanatical and

revolutionary. Many of these flagellant movements were met with

violence and condemnation as heretics.

A part of the reason for the German condemnation of some of

the revolutionary flagellants as revolutionaries was because of the

mystical significance of the number thirty-three and one half. In

some of the earlier flagellant movements the processions lasted for

thirty-three and one half days, the supposed number of years which

were spent by Jesus Christ on earth. This mystical number,

combined with the fact that many of the flagellant leaders of the

time claimed to possess Heavenly Letters, divinely inspired words

from God, gave the church and state amble grounds and reason to

condemn and destroy many of the revolutionary flagellant

processions from the late 1200’s to the late 1300’s.

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The outbreak of the Black Plague served to ignite many more

flagellant processions throughout Europe. If the poverty and

oppression were not enough, the Black Death made matters even

worse. Once again, like their predecessors in 1260, the new

flagellants took up their scourges and began to march. Like

before, the flagellant processions gave hope to the people and the

movement grew in power and numbers.

The flagellant movement died out in the 1480’s as the last of

the flagellants either stopped marching or were burned as heretics.

Other than the suppression of revolutionaries, the flagellant

movements died out for one major reason, disillusionment. After

decades of marching and penance the world just did not get any

better for anyone. The plague continued, the poverty continued,

the oppression and the corruption of the church continued. The

flagellants, without their knowledge, began to unwittingly spread

the very plague they were trying to stop. Without any advanced

knowledge of disease control or sanitation, they carried the

sickness with them everywhere they went. Once a member of the

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procession contracted the plague, the rest of the group was sure to

get it and then spread it to whatever town they came in contact

with. The very nature of the flagellant processions was perfect for

the spread of the plague, with their constant beating and bleeding

bodies. Many of the flagellant groups had also gotten wrapped up

in eschatology and believed themselves to be living in the

endtimes. When the end never came, and they realized that what

they were doing was not helping the situation, they could do

nothing but lay down their scourges in defeat and go back home.

They helped for a time, gave hope for a time, but in the end they

could not make the changes they had sought to, a temporary

solution to a very difficult and timeless situation.

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A word on Demons

While no Christian will dispute the existence of demons, the

aspects of their true nature, abilities, and presence is far from

agreed upon. Though a minister I am not an expert on demonology

or classical exorcism. I will not presume to lecture you on demons,

though I will present the following statement, which is the extent

of my opinion.

Demons are legion.

Demons are beings of, or at least permeated by, the energy of

suffering. Thus, it is in their interest to propagate suffering, for it is

either their fundamental essence or source of vitality.

Sin eaters do not banish, we consume.

 56

An Open Letter to the Presiding Church Official

::Should you, the reader, find yourself being chastised for

possessing this manuscript or have this manuscript

confiscated, please turn to this portion and present this to your

church official. This should resolve the situation.::

Dear Sir or Madam:

The general theme of this manuscript is the empowerment of

Christians serving the Lord to their best ability, and is subversive

only in that it calls into question the individual’s sense of concrete

reality and the boundaries of faith. By presenting sin eating as a

tool and a way of life that can be used by a Christian in service of

the Lord, it ceases to be a superstition or source of ambiguity and

heresy. In short, this is a manual designed to help the minister use

 57

certain techniques to provide themselves and their bretheren with

additional, if at times subtle or unorthodox, advantages in

resolving the challenges of sin.

While this document does not espouse any particular

denomination or dogma, it has been written with a certain group of

Christians as the target audience. Given the growing

denominational and spiritual diversity amongst the Christian faith,

there are a large number of Christians who follow what can easily

be dubbed “alternative” religious and spiritual paths. This

document is a manual to help them reconcile their beliefs with

their roles in the church and to empower them towards living their

everyday lives.

The belief in the power of the sin eater on your part, or the

congregation at large, is not required or relevant. Not to impune

the importance of the insititutions of the Christian faith, however,

it is the power of the belief of the individual sin eater that is of real

importance. To illustrate, the mere act of observing subatomic

particles can change them, so it is with the practice of sin eating.

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Just like the power of prayer, the abilities of the sin eater are

scientifically dubious at best, though in a very real and tangible

way can affect the spiritual health of humanity. Even if it is not

real, and who is to say that it is not, the faith and intensity invested

by the sin eater is enough to change the world, even if at times the

changes are only miniscule. A soul that is saved from damnation

by the smallest of margins is still saved.

These people have a talent, a gift of will, belief, and power. It

should be nurtured and encouraged, or at the least it should be free

to flourish without interference. Let their talent be an asset, to

themselves, their community, and the Christian faith. Capitalize on

the advantage these talents provide, and there will be many

challenges that cannot be overcome.

Regards,

Isaac DeLuca
 59

About the Author:

Isaac DeLuca is a degreed theologian and practicing minister.

Due to the possible controversial nature of this manuscript he

prefers to take credit in name only, and has no intention of

personal appearances or public speaking engagements relating to

this work. However, he will gladly respond to questions via email

and can be contacted at: [email protected]

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Notes & Contact Information