Hermits and Experiences of Satan?

[[Dear Sister, I wondered if you have any experience of the Devil?  I have never known what to do with the part of the faith that includes the Devil but I recently heard someone who claims the Devil messes with her all the time. She made it seem like the Devil picks on hermits and even uses them to "mess with" others. It sounded to me a lot like that old joke about "the devil made me do it" -- it's kind of an excuse for anything that goes wrong when the person doesn't want to own up to their role in it. I don't think you write about the Devil though I saw where recently you referred to Satan being called "the accuser". Do you believe in Satan or the Devil? Does he "mess with" hermits? Is that because they are more spiritual than most people?]]

Another first! Thanks for your questions, although I have to say they leave me kind of at a loss. You see, yes, I have experienced evil, but Satan? No, I have no experience with that at all. My own experience of evil was something I came (eventually) to regard as the person's illness, and I found that explaining what I had experienced made sense in terms of mental illness. What also helped me make sense of it around the same time was Paul Tillich's theology of the demonic. What Tillich does is to look at something sacred. When that is distorted, twisted, and diminished, it becomes what he calls the demonic. On the other hand, when it is raised to higher forms and even its highest form of perfection, there we have the holy. For something or someone to be raised in this way implies participation in God's life, love, goodness, and truth, that is, in the holiness of God. For them to be distorted and diminished in the way I have described means for them to move further from participation in God's life, love, truth, goodness, beauty, etc. 

Another way to think of this is how we are when we allow ourselves to be loved as opposed to who we become when we refuse to be loved and become self-centered and incapable of the truth. As human beings made in the image of God, we are capable of great good and, if that image is distorted, great evil. Tillich knew this very well and so he understood human beings as sacred and capable of great holiness in and through God. At the same time, he had watched human beings who had become seriously distorted and diminished; they were profoundly inhuman and inhumane, and Tillich identified this state as demonic. But this had nothing to do with a literal Devil or Satan. It occurred in complex ways through the influences upon and choices made by each person, just as sanctification occurs. 

Personally, I neither affirm nor deny the existence of Satan (though I do note that it is not part of the Church's creeds). I simply say Satan has little to do with my own faith which is centered on Christ and the One he called Abba in the power of the Spirit.At the same time, I don't see where human beings need a lot of help in becoming inhuman and setting genuine evil loose in our world. We are the source of systemic and institutionalized evil, and I don't think we need an external source beyond the harmful ways other human beings have treated us or encouraged and conditioned us to treat others (whether all these things occur directly or indirectly). I feel the same way you do about folks who carry on about how the Devil is messing with them, or how persecuted they are, etc. However, (though I too enjoyed the Flip Wilson sketch way back) it is not funny or entertaining to me; it is a tragedy because it involves a person who, it seems to me, has no real self-knowledge, no motivation to metanoia or change, and a limited capacity for honesty or love, including self-love and love of God.

Ironically, there is a side to this, that is even more tragic in a person who tends to blame the devil, and that is the tendency to attribute to God everything that can't be attributed to Satan. While it is true that everything good in our life ultimately comes from God and reveals God to us, it is not typical of God to speak directly to us as a rule of thumb, to come to us similarly in visions, or to will our suffering, much less to cause actual suffering. God does NOT cause suffering, nor does God will our pain. This approach to reality not only refuses to take appropriate responsibility for the things that happen to us and cause difficulties for us (which includes taking responsibility for getting appropriate help with the wounds caused by others), but it also tends to be a form of self-aggrandizement.

I know some psychologically healthy hermits whose lives are edifying, focused on, and filled with God. They are wonderfully happy. Some can occasionally reference the Devil as the power behind real suffering, but these hermits don't have a strong sense of the Devil's presence in their lives. Certainly, they don't see him lurking and ready to pounce at the slightest opportunity. Others rarely, if ever, think of Satan except as he perhaps comes up in lectio or discussions, though they are apt to be acutely aware of the reality of evil in our world. What I am saying is that it is not "normal" for hermits to be "taken" with the place of the Devil in their lives. It is not normal for hermits to deal with Satan, to want to understand Satan, (to desire to) spend time writing or speaking about Satan, etc. Hermits may certainly have experiences of real evil. They may have experienced occasions or periods of serious suffering, but blaming Satan (or God!) for these is simply not typical of these hermits. Their lives are full of the grace of God and a sense of wonder or awe at the way God has called them to Himself.

They recognize all the ways God has been at work in (and for!) them and are full of praise and love for this God. They also are well aware of their own failures and shortcomings in this and other relationships; Satan has nothing to do with these problems, though personal woundedness may well be at their heart. They work on these with their spiritual directors and others who are competent in doing this kind of work with them. They suffer, yes, as we all suffer, and they accept this suffering as a share in Christ's own suffering embraced for the sake of a new heaven and new earth where God will be all in all. What they do NOT do is blame Satan nor play Satan off against God with themselves as some sort of victim or pawn of either or both!! (Note, those who are also "victims" of God will frame their victimhood in pious categories of grace, or "mysticism", or they may even identify themselves as a "Victim Soul".) 

In either case, just as you recognize, such a person, for whom victimhood (whether Divine or demonic) is a defining category of their life, tends to disavow appropriate responsibility for their suffering and difficulties. This can include resisting or rejecting therapy or other forms of assistance for original or core woundedness, and sometimes rejecting getting help for an ongoing paranoia about being persecuted or harassed by everyone around them. From my perspective, such a person's relationship with God is distorted and becomes seriously disedifying. Whenever God is made the direct cause of suffering or the one who directly wills and brings pain, serious theological errors have occurred in the name of a significantly flawed "spirituality".  In any case, the hermits I know, though profoundly spiritual and usually experienced with an authentic sense of what the desert tradition calls struggling or doing battle with demons**, tend to see themselves as simply way too inconsequential for Satan (or, The Devil) to have any interest in. 

** Please see articles on battling or struggling with demons for the way I use these terms

Questions on "Justifying" Inner Work

[[Dear Sister O'Neal, when you write about the inner work you have undertaken you justify it in the name of your vocation --- as though your vocation itself called for it and made it the right and necessary thing to do. I wonder if that is really true. I don't think I have read about any other hermit undertaking this kind of work after leaving the world or entering the desert! It seems entirely unique to you. Do you really think other hermits might be called to this kind of "work" or could you be justifying it in order to remain a hermit?]]

Thanks for your questions! They do push me further in writing about this work. First, I have no idea how many other hermits are acquainted with PRH; I know that Father Michael Fish, OSB Cam has done PRH and knows my director/accompanist personally for her skills in PRH, but beyond Michael's experience I don't know of other hermits who have engaged in this work. At the same time I think it is important to remember the entire history of eremitical life and the frequent references that occur throughout this history to the struggle or outright battle with demons --- most of which, I am sure, are the demons of our own hearts. As I wrote here a couple of years ago in On Battling Demons and Mediating Peace:

[[. . .believe me, when we deal with the parts of ourselves left unhealed, distorted, or broken in childhood and throughout life, the process of healing can be as fierce, demanding, and messy as stories of Desert ancestors battling all day and night long with demons then coming out of their caves torn and bloodied but exultant in the morning! The same is true of the story of Jacob wrestling with God (God's angel) and, painfully wounded though he was, refusing to let go until God blessed him. We enter the desert both to seek God and to do battle with demons; it is a naïve person indeed who does not anticipate meeting herself face to face there in all of her weakness, brokenness, and [(fortunately), her] giftedness as well! We may well know that God is profoundly involved in what may eventuate into the fight/struggle of and for our lives but it can take time, faith, and perseverance before we walk away both limping and blessed beyond measure.]] (cf Sources and Resources for Inner Work)

I am also reminded of a passage from Thomas Merton's Disputed Questions in the essay "The Renaissance Hermit"; here Merton cites Bl. Paul Giustiniani: [[It is here, in this inexpressible rending of his own poverty, that the hermit enters, like Christ, into an arena where (she) wages the combat that can never be told to anyone. This is the battle that is seen by no one except God, and whose vicissitudes are so terrible that when victory comes at last, the total poverty and emptiness of the victor are so absolute that there is no longer any place in (her) heart for pride.]]

Hermits have known throughout the history of eremitical life, I believe, of the nature and necessity of the struggle Paul Giustiniani noted here and which I have described as "inner work". Alan Jones in Soul Making,  The Desert Way of Spirituality,  refers to the healing of memories as an integral part of the desert tradition and life, and while I don't believe he appends the description, "struggling with demons," I have no doubt he would agree with the linkage made here. In other words, the work which I have described here and there during the past two years and more is work which is entirely consonant with the life of a hermit; more, it is work that the desert context makes absolutely essential. I think I could call it a sine qua non of eremitical life and not be overstating the case. It is in fact, a necessary dimension of the salvific character of the hermit life. As regards your last question, I am clear that my posts on "inner work" capture the paradox of risking a vocation because the very vocation itself makes this necessary. I have, so far as I and others can discern, not fooled myself or them in identifying solitary eremitical life as my own vocation --- an important reason to have embraced an ecclesial vocation under the direction and supervision of others!

On Battling Demons and the Mediation of Peace

[[Dear Sister O'Neal, you have written about battling demons as something real in the life of the hermit. I wondered if you were aware of the hermits who say that the stories of the desert mothers and fathers battling with demons are just legends and that the vocation of the hermit is to mediate peace? Do you agree or disagree with this appraisal of the situation?]]

Thanks for the question. I can't say I am familiar with the comments you are recounting but I both agree and disagree with them --- assuming of course, the accuracy of your account.

With regard to the comment about the stories of the desert elders being just legends, I would disagree with the use of the qualifier "just". Legends are powerful stories which can convey a kernel of truth. They can work like myths actually do work. To speak of "just myth" or "just legend" is like saying it's "just a matter of semantics". Such speech  denigrates and neglects the power of language to mediate truth; it disregards the fact that words matter. That said, yes, I would agree that the stories of the desert elders battling demons are legends or rather, are stories with significant legendary features whose purpose is to describe an inner experience or event which is otherwise difficult to speak about or convey. Like myths they may be best honored when we do not take them literally. (Taking myths literally trivializes them and the truth they convey.) At the same time, their deep truth is truly heard when we allow ourselves to imagine the details in ways which fill our minds and hearts so we can really consider or meditate on them --- just as we would do with something which is literally true. We must allow ourselves to enter the stories fully so that they may address us and resonate within us --- just as we do with Scriptural stories, especially the parables of Jesus. Only in this way will we come to receive the truth they seek to mediate to us.

As I have written several times, it is traditional wisdom to understand that eremitical life involves battling with demons; in my own experience, however, those demons are mainly the ones we carry in our own hearts. The demons we battle may be those of insecurity, inferiority, arrogance, perfectionism, and so many others. They may involve memories which reside in both our minds and muscles because they have been profoundly encoded neurologically. They may be the demons of trauma or abuse or poverty and severe lack which so wound and injure our hearts as well. Almost anything that happens to human beings at the hands of others, themselves, or life's circumstances more generally can take on demonic dimensions and be triggered in the face of the love of God which seeks to heal us in the deepest and darkest places within our hearts, minds, and souls. Because hermits live religious poverty in the silence of solitude and spend their lives seeking God in this way, much of the noise and many of the distractions that attenuate or prevent most peoples' attention to their own hearts and to the darkness and demonic voices that dwell there are missing.

Being confronted by and accepting the love of God is profoundly healing, consoling, and life giving but at the same time it can be and often is a tremendously strenuous and painful process. When I wrote recently of the personal work I had been doing beginning June 1st I said the following: [[. . .believe me, when we deal with the parts of ourselves left unhealed, distorted, or broken in childhood and throughout life, the process of healing can be as fierce, demanding, and messy as stories of Desert ancestors battling all day and night long with demons then coming out of their caves torn and bloodied but exultant in the morning! The same is true of the story of Jacob wrestling with God (God's angel) and, painfully wounded though he was, refusing to let go until God blessed him. We enter the desert both to seek God and to do battle with demons; it is a naïve person indeed who does not anticipate meeting themselves face to face there in all of their weakness, brokenness, and [(fortunately), their] giftedness as well! We may well know that God is profoundly involved in what may eventuate into the fight (or struggle) of and for our lives but it can take time, faith, and perseverance before we walk away both limping and blessed beyond measure.]] (cf Sources and Resources for Inner Work)

Yes, it is true that hermits and eremitical life more generally is about the mediation of peace. The purpose of the struggle with demons is precisely to allow the hermit to dwell in peace and to extend that peace to others and to the world at large. When I write about the hermit (or any Christian) becoming the very prayer of God I am pointing to the same reality. Likewise speaking of being mediators of God's love or being the counterpart of God are ways of conveying the same truth. So, yes, I completely agree with the hermits you are referring to in this regard. However, I believe the struggles so often spoken of in the Apothegmata of the Desert Elders, Cassian's Conferences (esp Conf VII), or in the Life of Anthony, for instance, point to a necessary purgative and healing stage of our inner lives as we become the people we are called to be --- people who embody and mediate genuine peace.

Remember that in all of the readings we heard in the past couple of weeks at the liturgical year came to a conclusion judgment was most often portrayed as a kind of harvest --- and one that was not without a kind of violence or struggle. In every act of love, every act, that is, of judgment, God says an unconditional "yes" to us -- to the true self with all its gifts and potentialities, its yearnings and needs, but God also says "no" to anything which is unworthy of us --- to anything within us that cripples, distorts, or represents falseness. God embraces the wheat of our true selves as something in which God delights --- something which will nourish and bless the whole world, but the chaff of falsity and distortion is threshed away and left behind forever. In this way God creates us, summons us to be as fully and exhaustively as we can be. In this way he loves us and all those whom our lives will eventually touch. The result is a holiness occasioned by the love of God while the consequence of such healing and integration is shalom or peace --- not as the world gives, perhaps, but for which the world yearns almost immeasurably.

I sincerely hope this is helpful.

On Battling Demons, St Anthony's Temptation, and the Importance of Myths

[[Dear Sister Laurel, you have written about demons in the past. Do you really believe in demons? How about powers at work from outside us? When I read the desert Fathers a lot of what they say is incredible to me because there is so much reference to demons. The story of Anthony and all the hideous noise that occurred as he battled demons while people passing by heard the fighting is part of that. I just can't buy it. Is there a way to understand this that is not so primitive or mythological?]]

St Anthony'sTemptation by Bosch

Thanks for the questions. The desert is known in two integrally related ways. It is first the place where we are closest to God and may know and be known by him most intimately, and secondly it is the place where people meet demons face to face and battle with them in order to come to terms with their own humanity and claim it more fully. A desert vocation, that is the vocation of the hermit, is especially therefore, a vocation where one does battle with demons and comes to terms with and claims her humanity more fully through the grace of God. But we need to know what the desert Fathers and Mothers were talking about when they spoke of demons and the place of the desert in all of this. Whenever I have written about this I have spoken mainly of doing battle with the demons inside my own heart --- because for me that is the primary struggle that goes on in my life. While there may have been more of a tendency to personify these demons at the time of the desert Fathers and Mothers, I think this is mainly what they were speaking of and secondly of the powers and principalities in our world which are also at work within and upon us.

Consider what the desert (or any wilderness) is like. You are there, God is there, and often, with the exception of wild animals and a barren landscape, that is pretty much all there is. At every moment you are thrown back upon yourself and God (though you may not realize God's presence at this point and may not have yet begun to seek him). To survive with the (perhaps unknown) grace of God you must find the resources within yourself to hunt, find water, create shelter, protect yourself from predators, stave off weather, hunger, boredom, hopelessness, and tedium; you must manage bodily needs, take care of injuries and illness, etc etc. This will mean dealing to some extent with your own insecurities, your own fears, prejudices, ignorance, and allergy to failure on a daily, even hourly basis. You will not survive otherwise. Further, you must deal with the loneliness, the isolation, the loss of all those things (role, position, money, relationships) that made your life valuable in worldly terms. There are no books, no electric lights, no TV's, no computers or internet, no musical instruments or iPods, nothing to distract you from yourself and the God who summons you to your truest self. Even while one is working quietly, one's mind is churning and one's heart is often in turmoil.

And perhaps you will begin to seek out God. If so, the heart that is in turmoil is the place you will enter now in a more concerted way. If you thought the region outside you was wild and threatening, wait until you enter your own heart. It is, after all, at times like these we begin to meet the darker or "shadow" parts of our selves as well as the giftedness and virtuous dimensions. In trying to feed and shelter ourselves we dealt to some extent with fears, insecurities, prejudices, ignorance, etc but now we face them full on --- now when there is nothing to distract us from looking into our own hearts. And besides these demons are so many more! Greed, arrogance, envy, pride, rampant ambition, perfectionism, laziness or a failure of will, a selfishness that rules out compassion, resentment, a tendency to manipulate others or the world around us in order to be loved or appreciated, evasiveness or outright dishonesty. The list goes on and on. If one has not been loved as one ought to have been there may be hatred and a really fearful rage and despair as well. And then there are the roots of these things --- for they do not come from no where! Thus, there are the "demons" which occupy our memories as well! They too must be exorcised in their own way.

One thing must be emphasized, however, especially given the focus of this question and answer. Our looking at the darknesses of our own hearts in such a situation is dependent upon the light and love of God (as well as upon our memory of all those who have loved us throughout our lives). It is the one who is loved and knows herself to be loved as only God loves who can look at her own sins against love and the darknesses of her own personality fully and honestly. But the process of coming to know God's love AND coming to see and deal with one's darker aspects is often a long and messy process. The desert Fathers and Mothers rightly described it in terms of a struggle which was fraught with temptation and which could even be described in the terms Anthony's battle was described. Like Jacob wrestling with an angel and coming away limping,  or Anthony coming out torn and haggard, we do not come away unmarked from our own battles with our demons --- even when God is fully victorious. This is true even when we are ministered to by angels and eventually come to (or usually dwell in!) a place of peace and light.

So, yes, there are certainly ways to make sense of the stories of Anthony's struggle or those of the other desert Fathers and Mothers which are less "primitive or mythological". Today we use Jungian psychology among other things to speak about the shadow side of ourselves, etc. But let's also be clear just how powerful those myths are. They tell us a story whose profound truth we can each recognize on some level, whether we are hermits or not. Imagine for a moment what it would feel like to have someone threaten to make a secret part of your life known to others at a business meeting. If you can feel this, even a little, then you know the truth of the fact that the revelation of the demons which inhabit our lives can be a terrifying proposition. Imagine instead unpacking a container full of secrets and private darknesses in front of someone who doesn't much like you or these things about you (the way some of us feel about ourselves, for instance, especially if we have not really known God's love).

Imagine doing this with someone who loves you profoundly. Still probably not very easy to undertake. But also imagine that these things you are trying to unpack LIKE the darkness, hate the light and that as you reach for each one it fights your efforts to reveal it and set it aside. Imagine it battles you and the God you seek as a betrayer of critical secrets and a threat to its very life. Or, imagine that once you have looked at the demon, even obliquely, you simply cannot get it out of your sight or mind.  If you are dealing with impatience (or an inability to resist being critical, or some form of inordinate desire etc.), impatience (etc) then becomes a howling animal struggling to insinuate and assert itself in every situation. Now imagine these things reside in your very heart and you are entering there instead to try to confront and deal with them. One's heart, precisely because it is by definition the place where God witnesses to Godself, is not always going to be the most placid of places; when we are battling its demons this is even truer. Images like these help us to see at least part of what we are all really up against in growing in intimacy with God. Stories like that of Anthony help us see what eremitical life (or life stripped of distractions and luxuries, what we call desert living) can involve. I would argue these stories are really quite sophisticated conveyors of profound truth, especially when seen as dramatizations of our inner lives, or externalizations of the hidden dynamics and struggles hermits and others live in order to come to healing and holiness.

It is easy to think that we do not carry within us some really dark and awful depths with the power to distort, disrupt, and destroy, or that these only come from outside us; this is especially so when they seem to take control of our lives and literally dehumanize us. I am not denying that forces outside us exist and influence our world (e.g, what Paul called powers and principalities), but on the whole I think this is a fuller picture of the reality of spiritual struggle and growth both now and in the days of the desert Fathers and Mothers.

I hope this is helpful.