Why God’s Own Country has failed to fight the evil of superstition

February 16, 2025

Champarathivila, Nayyattinkara, Thiruvanathpuram

Aneesh, 36, who claims to be a priest at a local temple, went on a rampage, attacking three young men and vandalising their motorbikes. When the police, with the help of locals, overpowered him and took him to the hospital, he remained violent throughout the journey and continued his aggressive behaviour there. Later, he was admitted to the Mental Health Centre in Thiruvananthapuram.

He insisted that he was possessed by the spirit of Neyyattinkara Gopan ‘Swami’, another self-proclaimed priest who made headlines after his family claimed he had attained ‘samadhi’ last month.

Rewind to January 9, 2025

Anchalummood, Thiruvananthapuram

Maniyan, also known as Gopan ‘Swami’, was a former headload worker who later proclaimed himself a priest. His death became the centre of controversy when his family—comprising his wife and two sons—chose to bury him as if he had attained ‘samadhi’, a practice typically reserved for spiritual figures. This unusual burial raised suspicions among neighbours, who lodged a complaint with the police.

Gopan Swami's family grieving over his loss.

The matter escalated when certain Hindu organisations intervened, alleging communal motives behind the burial and stoking tensions. In the ensuing controversy, which lasted five days, these groups made inflammatory claims, even accusing an entirely non-existent Muslim presence of being involved. The situation gained widespread attention, leading to legal intervention by the High Court.

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Following the court’s directive, Maniyan's body was exhumed and subjected to a post-mortem examination, which confirmed that he had died due to liver cirrhosis and arterial blockages in his heart. Despite these findings, his sons later declared that his burial site would be transformed into a pilgrimage centre. It was in the wake of this development that Aneesh, who claimed to be possessed by Maniyan’s spirit, went on a violent rampage, attacking people and vandalising vehicles, ultimately leading to his admission to the Mental Health Centre in Thiruvananthapuram.

January 27, 2025

Pothundy, Palakkad

The residents of Pothundi Thiruthampadam Boyan Colony were left reeling in shock on Monday morning following a gruesome double murder that claimed the lives of an elderly woman and her son.

The brutal double murder appears to be a chilling case of superstition and blind belief in black magic. Chenthamara, recently released on parole after being imprisoned for the 2019 murder of Sajitha, allegedly killed his neighbour Meenakshi (76) and her son Sudhakaran (58), following a violent altercation.

Rahul Mamkootathil, MLA, at a Youth Congress protest against police inaction in the Pothundi twin murder case at Nenmara. 

Investigations reveal that Chenthamara was deeply influenced by a self-proclaimed spiritual guru, who convinced him that a woman with long hair and her family were responsible for his misfortunes, including the disappearance of his wife and child. Acting on this baseless belief, he first killed Sajitha and later plotted to eliminate Sudhakaran’s entire family. His actions, rooted in superstition and blind faith, have now sparked fears that he may return to target yet another woman in the neighbourhood.

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The case highlights the dangerous consequences of unchallenged superstitions and the influence of fraudulent spiritual figures, raising concerns about the role of such beliefs in violent crimes.

February 7, 2025

Vellarada, Thiruvananthapuram

In another murder case in Vellarada, Thiruvananthapuram, in which 28-year-old Prejin Jose killed his father, has taken a sinister turn with allegations of black magic influence. His mother, Sushma, claims that Prejin became obsessed with occult practices, isolating himself and listening to eerie chants after enrolling in a short-term film course in Ernakulam.

Once an active churchgoer and choir singer, Prejin underwent a drastic behavioural shift, locking himself in his room and displaying aggressive tendencies. His struggles began when he was unable to obtain his MBBS certificate from a university in Wuhan due to financial irregularities by the admission agency. Frustrated by this setback, he turned to the film course, where, according to his mother, his fixation with black magic deepened.

Twenty-eight-year-old Prejin Jose killed his father, has taken a sinister turn with allegations of black magic influence. 

Sushma recounted that their home became a place of fear, with Prejin often assaulting his parents and treating them like hostages. Despite being taken to psychiatrists, no mental illness was diagnosed. The murder, carried out with premeditation, raises troubling questions about the role of superstition and occult beliefs in shaping his violent actions.

The four incidents, that occurred in rapid succession across Kerala, seem to be tied together by an underlying thread of superstition and blind belief, exposing a disturbing pattern of irrational fears dictating violent actions. From self-proclaimed priests claiming possession by spirits to families burying individuals as spiritual figures, and from faith-driven revenge killings to acts of violence triggered by so-called divine revelations, each case underscores the dangerous extent to which blind faith can manipulate human behaviour. In all these instances, individuals acted not on reason or tangible evidence but on mystical beliefs often propagated by self-styled godmen or their own delusions.

This eerie pattern of superstition-fuelled violence raises unsettling questions about the continued influence of black magic, spiritual paranoia, and unchecked religious fanaticism in contemporary society. As Kerala grapples with these incidents, it becomes imperative to examine the social, cultural, and psychological factors that enable such dangerous belief systems to take root and lead to real-world tragedies.

“The psychological factors of people resorting in to such practices mainly involve fear and uncertainty. People often lack a realistic understanding of how to handle life's challenges and see no solutions available. As a result, they may turn to superstitions. If these superstitions are violent or harmful to others, they can escalate into violent crimes,” opines Dr Midhun Sidharthan, a psychiatrist working with the Government Medical College, Kozhikode.

“In certain mental disorders, unfounded and unrealistic beliefs (delusions) are quite commonly observed. However, notions and beliefs that are often labelled as superstitions are not considered a form of mental illness. Viewing them as such is also incorrect. That said, both delusions and superstitions share a common underlying aspect—the level of belief,” Dr. Sisdharthan told The Federal.

“Here, belief refers to the perceptions an individual forms about their surroundings and the cause-and-effect relationships within them, as well as the convictions shaped by those perceptions. In order to live and navigate through an environment, certain perceptions and convictions become necessary. The concept of locus of control refers to the extent to which individuals believe they have control over their own lives. Those with a low locus of control, or those who attribute control to external factors, are more vulnerable to crimes driven by superstitions,” he added.

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Every time such crimes or incidents occur, calls for the long-pending anti-superstition bill resurface, only to fade into silence soon after. For the past six years, the Kerala government has been sitting on a draft bill prepared by the Kerala Law Reforms Commission to curb black magic, sorcery, and other exploitative practices rooted in superstition. Despite repeated demands from activists and legal experts, the bill has not been tabled in the Assembly, leaving a critical legal gap in tackling crimes that stem from irrational beliefs.

While states like Maharashtra and Karnataka have enacted stringent laws to combat black magic and ritualistic killings, Kerala—despite its progressive image—remains without a dedicated legal framework. This legislative inaction has allowed superstitious practices to continue unchecked, often with dangerous consequences. In the absence of a specific law, authorities rely on existing provisions in the Indian Penal Code, which fail to address the complexities of crimes driven by supernatural claims.

The delay in passing the bill is often attributed to political hesitations, religious sensitivities, and a lack of consensus on how far the law should intervene in belief systems. However, with recurring cases of violence, psychological manipulation, and financial exploitation linked to black magic, the urgency for legal intervention has never been greater. Each new crime reignites the debate, yet the proposed law remains in bureaucratic limbo—waiting, like a forgotten file, until the next horrific incident forces it back into public discourse.

Though all the major constituents of the ruling LDF including CPM and CPI have taken a strong public stance against superstitious rituals, black magic, and human sacrifice, the government is yet to take concrete steps to move the draft bill forward. The bill, which was prepared after studying similar legislation in Maharashtra and Karnataka, remains stalled despite mounting concerns over crimes linked to superstition.

“We drafted the bill after carefully examining the legal frameworks implemented in other states,” said K. Sasidharan Nair, vice chairman of the Kerala Law Reforms Commission. According to him, the proposed law was designed to target practices that endanger individuals or exploit them under the guise of caste and religion. However, he acknowledged that the government might be proceeding cautiously, possibly due to the complex socio-political sensitivities surrounding the issue.

While the CPM and CPI have been vocal in denouncing superstitious practices, government’s reluctance to push the bill forward raises questions about political and social pressures that may be influencing the delay. Despite repeated incidents highlighting the dangers of unchecked superstition, the legal vacuum continues, with the government yet to take decisive action.

The proposed Bill

The Kerala Prevention and Eradication of Inhuman Evil Practices, Sorcery and Black Magic Bill, 2019, is a legislative attempt to curb superstitious practices that exploit vulnerable individuals through fraudulent and often violent means. Rooted in the constitutional mandate to foster scientific temper, the bill aims to create social awareness while introducing strict legal provisions against harmful rituals performed in the name of supernatural powers.

At its core, the bill prohibits all forms of black magic, sorcery, and inhuman rituals that involve physical or psychological harm. It criminalises practices such as branding individuals as possessed, performing exorcisms through physical assault, and subjecting victims—especially women—to humiliating or violent rituals. Additionally, it targets those who claim to possess supernatural abilities and use such claims to exploit others, including instances where sexual abuse is carried out under the guise of divine or mystical intervention.

The proposed law ensures that such offences are treated with severity, prescribing imprisonment between one and seven years and fines ranging from ₹5,000 to ₹50,000. In cases where these acts result in death, the perpetrator will be charged with murder, while grievous injuries will invoke stricter provisions of the Indian Penal Code.

The bill further declares these offences as cognisable and non-bailable, empowering law enforcement agencies to take swift action. It explicitly bans the promotion and advertisement of magic remedies, miracle cures, or any form of black magic, preventing charlatans from misleading the public through publications, broadcasts, or digital media. Those aiding or abetting such practices will face the same legal consequences, and companies found complicit in propagating superstitions will also be held accountable, with responsible officials subject to prosecution.

Judicial provisions under the bill ensure that serious cases, especially those resulting in death or grievous harm, are tried in Sessions Courts, while other offences fall under the jurisdiction of Judicial Magistrates. Law enforcement agencies are granted powers to enter premises, search, and seize materials associated with black magic or sorcery, following the due process under the Code of Criminal Procedure. However, the bill clarifies that it does not interfere with genuine religious practices unless they cause harm or involve coercion. Traditional astrology and Vasthu Sastra remain legal, provided they do not lead to fraud or exploitation.

In addition to punitive measures, the bill emphasises awareness and reform. The state government is tasked with conducting educational campaigns on the dangers of black magic and providing medical and psychological support for victims who have suffered due to such practices.

This legislative move gains significance in the wake of a growing number of violent incidents linked to superstition in Kerala. Cases of human sacrifice, ritualistic abuse, and exorcisms leading to fatal injuries have underscored the urgent need for legal intervention. By criminalising exploitative practices and fostering scientific awareness, the bill aims to dismantle the deeply entrenched belief systems that drive such crimes, ensuring a safer and more rational society.

According to the law department, the state government is now considering notifying the draft bill for a public hearing, but with slow progress.

This is not the first time efforts have been made to introduce such legislation. When CPM’s Alathur MLA K. D. Prasenan attempted to introduce a private bill—the Kerala Eradication of Superstition and Evil Practices Bill, 2021—in the Assembly, the government responded that it was still reviewing the 2019 draft prepared by the Kerala Law Reforms Commission.

In 2017, former Congress MLA P.T. Thomas had also proposed a private bill on the issue. The earliest attempt to bring in a legal framework against superstitious practices dates back to the 2006–11 tenure of the V.S. Achuthanandan-led LDF government. Despite multiple initiatives over the years, the bill has never made it past the discussion stage, leaving Kerala without a dedicated law to address crimes linked to superstition.

“We lack concrete data, particularly comparative data, to confirm that superstition-driven crimes are increasing. However, there is a growing sense that such incidents are on the rise. If this assumption holds true, social media could be a contributing factor. Platforms like YouTube host numerous channels that introduce audiences to previously unfamiliar realms of mantras and rituals. Additionally, new-age superstitions, such as meme magic among alt-right groups, blend irony with belief, existing in a space that is both a joke and a serious conviction. However, without definitive data, it is difficult to claim that such trends directly influence violent crimes. The general perception remains that these practices tend to flourish in conditions of socio-economic backwardness and social crisis,” says Dr. Midhun Sidharthan.

The Kerala Yuktivadi Sangham (a rationalist movement) has persistently championed the bill, staging protests in the wake of recent incidents. Yet, the state’s response remains noticeably tepid, with the elephant in the room being the unspoken opposition from religious groups who fear that the law could undermine their core beliefs.