In southern coastal regions of Iran, people believe in the existence of winds that can be either vicious or peaceful, believers (Muslim) or non-believers (infidel). The latter are considered more dangerous than the former and zār belongs to this group of winds. Many varieties of zār are known, including Maturi, Šayk Šangar. Most types of zār are very dangerous and cause disease, discomfort, and at times serious illnesses for the victim. Everyone is subject to the action of the zār, but the poor and the deprived seem to be the most common victims. Some leaders may recommend that the patients first seek the help of a doctor, while others may oppose seeking this type of help if they believe that the needles from injections prescribed by the doctor will further agitate the zār and create more problems for the patient. Having opted for a remedy from Bābā or Māmā zār, the patient will prepare to stay in isolation for up to seven days. After the separation phase ends, the patient’s body is cleaned and washed, and preparations are made for the incorporation phase. Members of the cult inform everyone about the upcoming ceremony and as it is considered a sin not to attend a ceremony, every member of the cult attends. Everyone gathers in a circle with the patient in the centre while a piece of cloth, with eggs, dates, confetti, and aromatic herbs is spread on the floor. After the patient’s head is covered with a piece of white cloth to keep him/her from the glances of strangers, a tray holding aromatic herbs on charcoal is passed around and the patient and the participants are frequently incensed with the smoke from the mixture. The zār leader takes the lead on music (drums) and is followed by musicians and others present. The leader usually knows the name of the zārs and the music (specific beat of drums) that goes with them. Every piece of music goes with a specific spirit; with each type of music, some members of the cult may start moving and shaking. If there is no reaction from the patient, musicians change the tune until they see a reaction that helps the healer identify the spirit who has taken over the afflicted. When the zār is identified, the healer starts a conversation where she/he tries to find out what the spirit wants in exchange for leaving the patient alone. If the zār asks for a sacrifice or blood, there will be a ceremony where the sacrificial animal is brought in and slaughtered, after which the blood is drunk by the leader and the patient. At this point, Māmā zār speak with the spirit through the patient and asks the zār about the reasons behind the affliction as well as its demands for leaving the patient alone. after the incorporation phase is completed, the patient becomes a member of the cult and is expected to participate in all future ceremonies.