Protected: Prayer request

Shades of Peck

It seems that W. Scott Peck, whose books People of the Lie and Glimpses of the Devil I reviewed earlier, isn’t the only psychiatrist willing to take demons and demon possession seriously. Amin Muhammad Gadit, a professor of psychiatry at Memorial University of Newfoundland, Canada, has published an article arguing that demonic possession deserves scientific study. Writing from a Muslim perspective, in which demons are called Jinni, Gadit notes that the phenomenon of possession is so culturally pervasive that it seems unreasonable to dismiss it just because of doubt that such a thing could exist. In his own practice Gadit has had patients who believed they were possessed, and while he’s not ready to accept the idea that they truly are possessed, he does decry his profession’s unwillingness to explore the issue. Gadit’s article concludes, “Scientists continue to argue against possession as an etiological factor responsible for mental illness, but the fact remains that refuting something that science cannot prove is inappropriate on the basis of our limited understanding of the world and its creations. . . . It may be acceptable to say that jinni may be a scientific entity, which, if understood by more psychiatrists, could revolutionize the field of psychaitry and humban behavior. So let’s continue the journey in search of a scientific basis for demonic possession.”

Another psychiatrist, Richard E. Gallagher, an Associiate Professor of Clinical Psychiatry at New York Medical College, was bold enough to actually document a case of true demonic possession for the New Oxford Review. The woman in question had a long history of involvement with Satanic groups, and was observed by many [including Gallagher] levitating as objects flew about the room. During the exorcism conducted by a priest the room where the rite was conducted “grew distinctly cold,” the entity in the woman spouted “vitriol and made strange noises,” while those in the exorcism team began to feel unbearable heat. Gallagher’s conclusion from participating in the exorcism was that it would be remarakable to take such a report seriously . . . were it not for actully being there.

Realtors turn to the occult

Barbara Corcoran, a regular on NBC’s Today show, recently reported how realtors are turning to the occult to move properties that won’t sell.  Popular methods of riding properties of “bad energy” include Smudging, a Native American purification ritual that’s performed to the ringing of bells and waving of incense. Also popular is calling in a Feng Shiu practitioner. Corcoran herself used Smudging after a 5th Avenue aparment in New Yortk failed to sell after two years to rid the property of the “bad energy” caused by the constant fighting of a couple who went through an accrimoneous divorce. “It works if you believe,” she said, and told Matt Lauerthat the very next couple she showed it to put in a full price offer.

Some realators are also using “ghost busting” approaches. All one needs is to purchase a voodo kit from Dennis Voodo.com, which includes statues of St. Francis and an eastern deity which can be buried on the property.

It doesn’t take a prophet to predict that as econcomic conditions worsen many will be looking for supernatural aid. And that all too many will turn to the occult rather than to Christ.

That old time religion

Exorcism in the Ancient World

People who lived in cultures that readily acknowledged the possibility of demon possession or sickness caused by demons struggled to find defenses against their evil oppressors. These defenses typically involved incantations and calling on gods or goddesses to purge the demon from the sufferer. What a contast from the New Testament’s direct approach of commanding demons to depart in the name an power of Jesus.

An incatation from Ancient Babyon

A source named Maqlu, written in cuneform, contains the most significant of the Babylonian magical incantations, and undoubtedly reflects traditions dating back to 3000-2000 B.C. in Mesopotamia. One incantion recorded there is:

Be off, be off, begone, begone,
Depart, depart, flee, flee!
Go off, go away, be off, and begone!
May your wickedness like smoke rise ever heavenward!
From my body be off!
From my body begone!
From my body depart!
From my body flee!
From my body go off!
From my body go away!
To my body turn back not!
To my body approach not!
To by body near not!
On my body abut not!
By the life of Samas, the honorable, be adjured!
By the life of Ea, lord of the deep, be adjured!
By the life of Asulluhi, that magus of the gods, be adjured!
By the life of Girra, your executioner, be adjured!
From my body you shall indeed be separated.

Another incantion from the same source includes instructions for the priest to follow while reciting the incantation.

You [the priest] recite the incantation,
  “Evil demon, to your steppe”
all the way to the outer entrance;
then you encircle the entrance with parched flour.
You then enter into the house, and at the
place where you performed the ‘burning’ you
libate water and recide the incantation,
   “I cast an incantation upon the assemblage
    of all the gods.”
Thereafter you encircle the bed with flour
paste and recide the incantation,
    “Ban, ban” and the incantation,
    “adjured is the house.”

 
An incantation from Ancient Egypt

This spell, a charm for driving away the demon causing a headache, is particularly interesting because the magician, after calling on the gods to expel the malevfolent spirit, then threatens to harm the gods if they do not do as asked! In essence the speaker tells the gods, We can do this this easy way–or the hard way.

“As for the head of [name], born of the woman [name], it is the head of Osiris Wen-Nefer, on whose head were placed the three hundred and seventy seven divine Uraei, and they spew forth flame to make thee quit the head of [name]. born of the woman [name], like that of Osiris. If thou dost not quit the temple of [name], born of the woman [name],I will burn thy soul, I will consume thy corpse!I will be deaf to any desire of thine concerning thee: If some other god is with thee, I will overturn thy dwelling place; I will shadow thy tomb, so that thou wilt not be allowed to receive incense, so that thou wilt not be allowed to receive water with benificent spirits, and so thou will not be allowed to associate with any of the Followers of Horus. If thou wilt not hear my words, I will cause the sky to be overturned.and I will cast fire among the Lords of Heleopolis. I will cut off the head of a cow taken from the Forecourt of Hathor! I will cause Sebek to sit shrouded in the skin of a crocodile, and I will cause Anubis to sit enshrouded in the skin of a dog! Then indeed shall thou come forth from the head of [name] born of the woman [name]! I will make for thee the magic amulet of the Gods, their names being pronounced to this day.”

This incantation was to be recited over a piece of fine linen which had the names of several gods inscribed on it, and the cloth was to be placed o the temple of the man who had the headache.The papyrus sheet on which the spell was inscribed contained pictures of the gods to be copied onto the linen; two jackals, four seated gods with human heads, four Eyes of Horus, and four serpants.

Early Jewish incantations

Alfred Edersheim (The Life and Times of Jesus the Messiah, pp 775-776) identifies a number of magical formulae and incantations against demons that reflect first century practices, even though they were written down later. He notes that the exorcism formulae “mostly consist of words which have little if any meaning.” The following is an incantation against boils.

“Baz, Basiya, Mas, Masiya, Kas, Kasiaya, Sharha and Maria–ye Angels that come from the land of Sodom to heal paintful boils! Let the color not become more red, let it not farther spread, let its seed be absorbed in the belly. As a mule does not propagate itsealf, so let not this evil propagate itself in the boy of [name], son of [name].”

Here is a simple incantation to expell demons.

“Burst, curse, dashed, banned be Bar-Tit, Bar-Tema, Bar-Tena, Chashmagoz, Merigox, and Isteamam.” 

[By the way, if you should read any of my Invisible War novels later, you'll recognize the names of Chashmagoz and Merigox, who are cast a members of Satan's counsel in the books!]

These few examples contrast significantly with the exorcism stories found in the Bible. The ancient magical literature makes it clear that people in antiquity were not only aware of demons and their powers, but were desperate to find release from their evil influence. Still, the writings on demonology from the ancient worled offer no hope at all. In contrast, the New Testament offers hope to every believer.

[adapted from my Every Angel in the Bible, Nelson, 1997]

Christmas break

I’m taking one, so no more blogging on demondope till the new year. And then? Then I’m launching a series on Spiritual Warfare. We’ll look at the conflict Christians have with the world, the flesh, and the devil. We’ll analyze each struggle and explore how the believer is the meet and overcome challenges from each source. I think you’ll find each post both fascinating and practical.

By the way. If you haven’t registered at demondope yet, please do so. I’ll be sending registered users Alerts to new posts, with brief descriptions of the postings, to everyone who is registered. And as an added bonus, registered users will be offered a FREE copy of the first of my Invisible War novels to be published, the Blind Prophet,due out early in the new year.

Also, feel free to forward this alert to anyone who might be interested.

Larry

Trigger Events

Generally demon’s don’t hide in bushes waiting to pounce when some stranger wanders by. When we put it this way, it seems rather silly to assume the demonized are just random victims. It’s far more likely that there must be some some sort of precondition to demonic oppression or possession, something that triggers demonization. That leads us to significant questions. What kinds of things make a person vulnerable to demon possession? And, to what extent is a person responsible for his or her own victimization?

The answer to the first question is that several factors may make one person more susceptible to demonic  attack than another.

Visiting the devil’s playground

Some folks choose to visit areas where the devil has established an active presence. You’re walking along and spot a New Age tea room that advertizes a palmist or psychic readings. Curious, you go inside, just for laughs. You didn’t know it, but you just entered the devil’s playground…an area where the ocult is actively practiced. That psychic may be one of many fakes. But if she’s real, there are demons about. And you’re in danger.

Kid’s are often fascinated by the occult. Never mind the extremes, as in the movie Jumangi. Some will want to try something harmless, like an ouiji board. Others will draw a pentagram on the floor, light candles, and try to raise a demon. Many young people today think Wicca is cool, read up on neopaganism, and take a shot [serious, or just for fun] at witchcraft. They’ve walked unknowingly into the devil’s playground, and there are demons about. [If you haven't seen my articles on Wicca's beliefs and practices, check them out in the archives.]

Non-christian religions are also the devil’s playground. The Old Testament identifies the gods of the pagans all around Israel as demons, and at the risk of being politically incorrect and guilty of what modern’s call “intolerance,” I have to say that demons lurk behind the faiths of modern world religions as well. [I guess I could get jailed in Canada for saying that!]

Satan has no qualms about people being “spiritual” — as long as the spirits involved are his!

So stay away from the occult and don’t dabble in non-Christian religions. Scripture marks both off as playgrounds of the devil.

By the way, I’d put many movies and TV shows that feature the occult in the playground category. Anything that misleads us about the supernatural is dangerous.

Spiritual longings

Surprising or not, “spirituality” can also make us vulnerable. The thorough-going materialist, whose interests begin and end with life in this world, is already firmly in the devil’s grip. There’s not much reason for demons to pay further attention to people like Esau, who already “despise” mankind’s spiritual birthright. No so with the Jacobs, who are aware that somehow there must be more to life.

One young woman longed for a deeper spiritual life, and heard about a group that would pray for her to receive the Holy Spirit. She joined them in a church basement, consciously opened herself up to the spirit of God — and the wrong kind of spirit entered. [Please don't misunderstand. I'm not attacking Charismatics who seek the Holy Spirit. I'm not even critical of them, although my own understanding of how the Holy Spirit works differs. But I am suggesting that we need to be careful. As Scripture warns, even Satan masquerades as a spirit of light (2 Cor. 11:14).

Last year my wife invited a high school friend to accompany her on a vacation. On the trip the friend kept wanting to visit New Age shops and look at crystals. A few days into the vacation the friend started talking about her "spirit guide," and informed Sue that all she had to do was ask and she could have a spirit guide of her own. Needless to say, the vacation was cut short. [If you're not familiar with spirit guides, check out the article posted earlier on demondope.]

Augustine pointed out that we were created for fellowship with God, and that there’s an emptiness in our lives that can only He can fill. The danger is that sensing our emptiness we look for spiritual reality in the wrong places.

Trauma

While involvment in the occult is generally recognized as a potential trigger for demonization, the role of trauma less understood. Still, the literature makes it very clear that traumatic experiences, either brief and intense, or persistent over time, are often a factor in demon possession.

Under pressure we humans seem to be more open to possession than when life is proceeding normally. There are a number of pressure situations described in the literature . . . everything from lonliness to sexual abuse . . . that make a person desperate for some kind of escape or assitance. One child who was desperately lonely was “befriended” by demons who filled the void in her life, only to gain control later and make her life miserable. More than one person who has been sexually or physically abused has bought into the lie that she is now “dirty” and worthless. Satan, the father of lies, and his demons, seem able to fasten on such lies and by constantly repeating them gain a foothold in the victim’s life.

In my Invisible War novels I develop the theme that demons delight in and feed on human anguish. While this notion isn’t developed in the literature, on demon possession, it offers a possible reason why so many who have experienced trauma seem to be plagued later by demons. Human suffering and anguish may be like a bright light shinning in darkness that alerts demons to our vulnerability. If so the “perfect peace” granted to those whose mind is stayed on the Lord is the best antidote.
 
Family influence

It’s clear from the literature that demonization often is a family affair. When parents or grandparents have have been involved in the occult, demons seem more likely gain a grip on descendants. Missionaries have reported cases where children have been dedicated to demons before or at birth, and expected to carry on the family tradition as a local wise woman or witch doctor.

It’s often important to identify the triggering factor when attempting to help a person who is demon possessed. Fascinatingly, demons seem to be quite legalistic, and will claim a right to be present in the person. [This is something I'll discuss in a future article.] That claim can often be refuted when the person doing the deliverance or exorcism understands the basis of the so-called “right.”

So who’s responsible?

This is an important question to ask, because some initial cooperation by the demonized individual seems to be a constant element in demon possession.

This element is easily recognized when the person has engaged in occult activities or invited a “spirit guide” to enter. It’s not so easy to understand in cases when the trigger event is trauma or family influence.

To sort this out, let’s be clear about one thing. We cannot and should not blame a person who is possessed for his or her situation. To say that there seems to be some initial cooperation is not to say the person understood or consciously chose to be involved with demons. Rather, coerced by the pressure or pain of what seemed to be an impossible situation the individual responded in some way that gave the demon leave to establish a presence.

Go back to the young child who was desperately lonely. In the case I’m thinking of a preschooler was regularly left alone by parents who worked many hours each day, who failed to provide her with any other companions, and who ignored her when they were home. Out of her extreme loneliness she was vulnerable when a demon, drawn by her pain, whispered a promise of companionship. In time the demon was joined by others, and as an adult she still relied on their “voices” to dispell her lonliness.

There was in her case, as there seems always to be, some initial cooperation which gave the demons tacit consent to be involved in her life. This initial cooperation wasn’t anything like “informed consent.” But it was enough to enable the demons to establish their presence. Over time the beachheads demons establish may grow and grow, taking root in more of the personality.

There is no “blame” here. We can’t say that a victim of demon possession is responsible for his or her condition. But it’s important to understand the initial cooperation, for often exorcism of the demon(s) will require repentance, confession of the unintentional sin that provided the initial opening, and a conscious renounciation of the demons who–despite tormenting the victim–still meet some often-unrecognized need.

Summing Up

It’s important to understand what situations seem to make us vulnerable to demonic attack. It’s important, first, so that we can avoid those situations, or deal with them appropriately. But its also important to understand the potential trigger points, for when seeking to help the demonized we may need to identify the point at which the victim’s initial cooperation provided the “legal right” for the demon to enter his or her life. Only when this is understood can repentance, confession, and conscious renounciation of the demon(s) take place, and the foundation of the possession be destroyed.

Summing up Peck

In People of the Lie Christian psychiatrist W. Scott Peck argued that some people are “evil,” which he defined as so committed to protecting the image of themselves that they seek to project that they will do anything to avoid revealing their flaws and failures. That “anything” typically is decietfulo and destructive to people around them.

In Glympses of the Devil” Peck went further, recognizing an evil supernatural presence which he felt forced to confront. This led him to search actively for evidence of demonic or Satanic possession. He identified two clear cases of possession, and personally conducted exorcisms.

I’ve reported on both books in earlier blogs. But I thought you might be interested in some of the insights Peck shares in the second book, Glympses. They are interesting, not because Peck became an “expert” on demonization–he didn’t– or an reliable theologian — he’s not. They’re interesting because Peck looks at demonization from the viewpoint of a psychiatrist and a lay Christian, and writes from that viewpoint.

So here come some of what seem to me his more notable comments.

Ain’t no devil . . . is there?

“Over the years I had deeply expereienced not only human goodness and the existence of a benigh spirit–namesly, God — but I had also experienced human evil. This left a glaring hole in my understanding of both psychiatry and theology: the obvious question of whether there was such a thing as an evil spirit or the devil. I thought not. In common with 99.9 percent of psychiatrists [and with 80 percent of Catholic priests polled confidentially in 1960] I did not believe in the devil” (p 2)

“I realized that I could well have walked right over such a case [of demonization] in previous years because we humans have a remarkable capacity to overlook things we don’t believe in.” (p.3)

Then the devil showed up

So Peck set out to identify unmistakable cases of possession–and located “Jersey.” After being convinced, he conducted a successful exorcism with a team of other believers. After the successful exorcism Peck was shaken to learn that Jersey, who had been deeply involved in New Age spiritism, still heard the voices that had controlled her life previously. But then Jersey explained, an explanation which seems to me to go to the heart of extreme possession.

Peck reports that Jersey drew a fetus in the amniotic sack, and explained: “‘Before the exorcism, I was like this fetus. The demons were like the fluid. They totally surrounded me. None of me was visible. No one could hear me through what they were saying.
   “‘These arrows represent the voices of the demons. Before the exorcism, I was captive to their voices. I couldn’t really separate their voices from my own. Often I wanted to scream out, ‘Hey, it’s me in here,’ but nobody, including you, could have heard me. I was in the demons’ control. I was powerless.’
   “Then Jersey drew some more arrows still pointed at the feturs, but this time outside the womb. ‘This is what their voices are like now,’ she elaborated. ‘You see, they are outside of me now. They can’t get at me. I can hear them, but they’re not as distinct as before. Even more important, I don’t have any trouble today distinguishing between them and me, between their voice and my voice. Do you understand?’”

Convinced

“As a psychiatrist I have been converted by Jersey’s case alone, from a belief that the devil did not exist to a belief–a certainty–that the devil does exist and probably demons (under control of the devil) as well. By the devil I mean a spirit that is powerful  . . . (and manifests itself in a variety of distinctly paranormal ways), thoroughly malevolent (its only motivation seemed to be the destruction of human beings or the entire human race), deceitful and vain, capable of taking up a kind or residence with the mind, brain, soul or body of susceptible and willing human beings–a spirit that had various names (among them Lucifer and Satan), that was real and did exist. (p. 238).

Does “the devil make me do it”?

Speaking of another author’s believe that thoroughly evil people are rare and that evil may be a symptom of possession, Peck comments, “I, on the other hand, believe that thoroughly evil people are quite common–much more common than the possessed–and depicted several of them in People of the Lie in considerable detail. . . I do not think that people of the lie need Satan to recruit them to their evil. I believe that they are quite capable of recruiting themselves.”

Summing up

In the final chapter of Glympses of the Devil Peck draws a number of conclusions. I list them here not because I agree with each but because of their general interest. They are:

* Possession is not an accident. [Agree]
* In becoming possessed the victim must, at least in some way, cooperate with or sell out to the devil.[Agree]
* Such initial sell-outs are probably more often than not made under great duress. [Agree]
* Thereafter possession is a deepening process over time unless the victim renegs on the pact. [Question?]
* The victim of possession can choose to renege on the pact at any time,[question?] but he longer the possession the more difficult the option becomes without exorcism [agree].
* A exorcism is a massive theapeutic intervention to liberate, teach, and support the victim to choose to reject the devil. [partly agree]
* The more recent the the time of onset of the possession, the more the exorcism is liekly to be successful. [it's certainly one factor].
* Exorcism of genuinely possessed people should be expected to be combative, meaning at least some physical restraint will be required. [Sometimes. See my last post.]
*The use of at least one deliverance either for healing, diagnosis, or both should be a standard part of the management of a case prior to exorcism. [agree]
* Deliverance should be conducted by a team of at least three, exorcisms by a team of six or more. [question?]
* Possession is the most severe but not the only kind of demonic affliction. {agree}

What lies ahead?

Peck concludes by stating that his conclusions [above] are tentative, and the whole area needs to be recognized as a “respectable field of research and study.” However, he adds, “acceptance of demonology into the scientific fold is not going to happen–at least not until history itself is reformed, not until a 350-year-old separation of the world of supposed natural phenomena from the world of supernatural phenomena is revisited, and recognized by all concerned has having been a gigantic mistake.”

He’s certainly right in this.

Tragically, those of us who claim to believe in the supernatural seem nearly as intent as the so-called “scientific” community on ignoring demonization.

And this leaves those who are oppressed or possessed by demons with almost nowhere to turn.

Classifying demonization

I mentioned in a recent post that there seems to be some confusion about exorcism. Can exorcisms be conducted by a single individual in an office? Or does it take a team working intensively over a period of several days? And what about deliverance? Is “deliverance” just another way of saying “exorcism”?

Quick and easy

For instance, take the reported in Acts of Paul’s deliverance/exorcism of the clairvoyant slave girl. She followed him around the city proclaiming that he was a servant of the most high God showing men the way of salvation. After several days the irritated Apostle almost casually turned to the girl and commanded the evil spirit in her leave.

We may wonder Why Paul was irritated. Perhaps the girl’s voice dripped with sarcasm. Or more likely, it was inappropriate to accept the testimony of demons. Whatever the reason, the demon was cast out. And so easily! There was no four day ordeal like that which Peck describes, in which a team of half a dozen struggled with an evil spirit.

And we can find parallels in the literature. For instance, Peter Horrobin in a book I reviewed earlier tells of a time he’d just begun to preach. He was teaching on the power of Jesus over sickness and evil spirits and a woman in the congregation fell on the floor in convulsions. A moment or two later, a demon left her body and she relaxed, later telling that she hadn’t even know the evil spirit was present.

Spurgeon, the great English preacher, used to become quite upset because people would be healed as he was preaching. They were delivered . . . and Spurgeon had intended no such thing.

Quick. Easy. Almost casual. And even unintended?

Long and hard

Then there’s the story in the Gospels of a father whose son was demon-possessed. This was a realy hostile demon; it used to cause convulsions and seemingly tried to throw the child into fires. The father brought the boy to the disciples, and they accepted the challenge. After all, Jesus had commissioned them to travel through Galilee healing the sick and casting out demons. They’d cast out demons before. But this time nine of them (Peter, James aned John were off witnessing Jesus’ transfiguration) were powerless. The demon paid them no attention at all!

When Jesus joined them the father complained, and the nine apparently looked quite sheepish. Jesus then spoke to the demon and it convulsed the child one the last time, and left. Later the nine asked why they hadn’t been able to cast it out. Jesus’ answer? “This kind doesn’t come out except by prayer and fasting.”

Those words, “this kind,” provide the key that helps us understand not only the particular case but also contemporary exorcisms that seem to take a dedicated team not just hours, but days.

This Kind

One of the things Scripture makes relatively clear is that not all angels are created equal.
The Book of Daniel tells of an angel who told the aged prophet that as soon as Daniel began to pray he had been dispatched to bring Daniel God’s answer. But a spirit being identified as the “Prince of Persia” had blocked the angel’s way, and for three weeks he’d been unable to break through to give Daniel God’s answer. Then, the angel reported, Michael came and cleared the way. Michael, an archangel, simply overpowered the Prince of Persia.

In the New Testament the apostle Paul mentions spirit beings whom he ranks as thrones and powers and dominions and rulers, etc.

When we combine everything Scripture states or implies about angels (and demons are rebel angels) its clear that there is a heirarchy of spirit beings; that among both angels and demons there are differences in power and authority. Some are greater and more powerful than others.

This is what Jesus is refering to when he speaks of “this kind.” The demon that possessed the child was a far more powerful demon than most. Casting him out was a task beyond the present competence of the disciples, and even in the future they would have to dedicate themselves to prayer and fasting to exorcism demons as great as he.

Not the whole story

Certainly the relative power of the demon(s) troubling an individual is a significant factor in understanding the experiences reported by exorcists. But there seems to be at least one other important factor. And that is the extent of the possession. By that I simply mean, how deeply has the demon penetrated the personality of the victim?

It’s very clear in some accounts that (usually several) demons have gained effective control of the individual. Almost everything the victim does or thinks is controled by the demons. In other cases demon(s) seem to be external to the victim, disrupting his or her physical health, but not dramatically affected the victims pyschological wellbeing.

As I currently see things I’d tend to rank demonization along a continuum. Each movement adds new symptoms rather than replacing earlier symptoms.

At the same time each movement makes a deliverance of exocism more difficult. Ultimately this is because the individual must choose to cooperate in expelling the demons, and in the case of extreme demonization, where the person and his demons are committed to evil, when the crtitical moment comes it’s unlikely the indiviudal to choose to be rid of his or her demons.

General oppression  May involve mild chronic illnesses, mild anxieties, psychological disorientation. Generally lower ranking demons are involved, who can be dealt with realitively easily. 

Focused oppression  Significant chronic illness are fequently involved, and the victim has trouble controling some area(s) (sexuaql, social, addictive, causing problems. Again lower to midlevel demons are probably involved, and can be dealt with by delieverance sessions and prayer along with follow up counseling.

Partial possession.  Characteruzed by significant relational problems with  one or more areas out of control, distorted thinking, confusion, depression and or panic, likely thoughts of suicide.  Often aware of an evil presence. Full range of demons may be present. A team approach to dealing with the demons is preferable, and exgensive follow up teaching is essential.    

Full Possession  The victim may be unresponsive to others expectations, show clear symptoms of mental illness, be out of touch with reality, and loose control to the demons present. Erratic behavior and confusion are likely. Generally more powerful demons are present, and significant time will be involved in exorcisng them. Follow-up teaching is essential.

Extreme possession  The personality clearly is evil. A high ranking demon is present. Any approach to exorcism may fail because of the unwillingness of the victim to see the demon leave.
                                                     
Mental illness

The characteristics of several stages of demonization may involve behavior that psychatrists classify as mental illnesses–depression, panic, parnoia, hysteria, etc. I’m not suggesting here such persons should be treated for demonization rather than the mental illness. The question rather is whether a person is mentally is and demon possessed or simply mentally ill.  Even when a demon is exorcized follow-up treatment is often called for, although I tend to think that teaching key biblical truths is more effective than traditional pyschiatric treatment.

What’s the value

As I noted, I’m not certain that this organization of my current understanding of this area is accurate. At best its tentative, and I expect to revise and clarify. At worst, I’m totally off track.

Even so, I think that attempting to organize thinking by using such a tool is helpful. It makes explicit something that I’m sure is really important . . . that we can’t lump all cases of demonization together without becoming totally confused. And that we can’t approach dealing with the demonic as if one size fit every situation.

It’s also helpful in another way. Dr. Pike tells of unsuccessffuly trying for years to find a case of demon possession. Finally he located just two. And he concluded that demonization, while real, is rare. However the cases he mentions in “People of the Lie” and describes thoroughly a later book, “Glympses of the Devil,” are clearly cases of full possession by several demons, of whom at least one was extremely powerful. I suspect that Peck, who had been influenced by Malaci Martin’s book, “Hostage to the Devil,” was so focused on finding an absolutely clear case of demon possession that he simply failed to recognize cases of oppression or partial possession.

While we certainly don’t want to go about looking for demons under every rock, it’s important to be aware that demons are subtle creatures who prefer to remain hidden. The chances are they’re far more active in our world than we suspect. And the more we can learn about them, the more likely that we, and the Church, can free ourselves from their influecne.

How can we Know?

I mentioned in my last post that in Scott Peck’s book, “People of the Lie,” he says that he became convinced that “human evil” is a reality that psychiatry has not only overlooked, but also has denied. It took Dr. Peck some 15 years of practice to begin th understand the reality and nature of human evil. But, as I also mentioned, while Peck was a believer, he still couldn’t accept the notion that evil supernatural beings exist.

Considering himself a good scientist, Dr. Peck began searching for possible cases of possession. The search was difficult–few of his peers bought into the concept of human evil, much less the idea that Satan and demons might actually exist. But in time Peck did identify two individuals who he believed were possessed by the devil. And he took part in two exorcisms.

Each exorcism was difficult. In each case a team of seven to nine people struggled for several days to get the demon to come out into the open, and then to drive him out. But each exorcism was successful: the demon-possessed person was freed and through continuing psychotherapy grew rapidly toward mental and spiritual maturity.

Based on his experience Peck drew several conclusions which he shares in his book “People of the Lie.”

I won’t evaluate those conculsions just now. I will in future posts. But I will raise an impotant question. How can we know whether or not Peck’s conclusions are valid? How can we know whether anything written about demons, demonic-possession, and deliverance is true? How can you have confidence in anything I write in this blog?

Sources of information    

When I began this blog I noted that we have several sources of information about demons and the demonic. We have: the testimony of other religions, the testimony of the church, the testimony of those who have been possessed, the testimony of exorcists, the testimony of demons themselves, and — the only truly authoritative source — Scripture. Let’s take a closer look at each source.

The testimony of the church. This seems to Protestants to be a highly questionable source. To most Protestants “the testimony of the church” sounds Roman Catholic, and Protestants still tend to be wary of Catholic teaching. However, all I mean by “the testimony of the church” is that over the milleniums Christians have spoken of demon possession and exorcism. Not only does the Book of Acts describe exorcisms after Jesus’ resurrection, the church fathers and others through the succeeding centuries have testified to both possession and exorcism. There is a trail of teaching that persists throughout our era of demonic activity and deliverance.

It’s certainly true that in the Middle Ages, for instance, wild notions about devils with horns and tails were adopted by most believers. But sober testimony of demons and exorcisms is present in the writings of Christian leaders in most eras. The conclusion we have to draw is that Christians have believed in and experienced the demonic throughout our era.

Still, While tradition testifies to the existance of demons and the reality of exorcism, we gain little insight into the nature of possession or the process of exorcism from this source.

The testimony of other religions. Pagan religions, from animism to Hinduism, assume that demons are real and can harm human beings. The same is true for the other monotheistic faiths, Islam and historic Judaism [rabinic Judaism excepted]. Again the ideas about demons and the magical approaches to dealing with evil spirts make little contribution to our knowledge of demons and exorcism. But nearly all pagan religions incorporate a belief in evil spiritual beings, whatever sources they may ascribe. The universality of the belief in evil spirits is evidence of their existence.

The testimony of the delivered. Believers who have been delivered from evil spirits have told of their experiences. By gathering these testimonies and studying consistencies, valid information about demons and possession can be gathered. The key phrase here is “studying consistencies.” When the experiences of many people who have experienced possession and have been delivered are compared, themes that emerge in most of those experience can be tentatively assemed to provide valid information about possession.

The testimony of exorcists. There are many more stories about exorcism written by Christians who served as exorcists or participated in exorcisms than there stories related by those who have experienced possession. I expect this may because reliving the experience through retelling is painful. There’s no doubt that some of the stories told by self-proclaimed exorcists have little basis in reality. At the same time, there are many whose testimony is reliable. I’ve recounted stories told by one two persons whom I know and trust in my book, “Every Good and Evil Angel,” published by Nelson.

Again, to separate valid information from questionable, its vital to compare many accounts and identify consistencies and inconsistencies. Fortunately, quite often exorcisms are recorded on audio or video tape — a very wise thing to do in a litegenous culture like our own! On such audio or video recordings the changes in voice and demenor which typically occur when a demon speaks through a person he possesses are obvious. [The recorded voice of a demon plays a significant role in the climatic courtroom scene in the fifth of my six Invisible War novels.]

As one studies exorcists’ stories there are definite consitencies that I believe permit us to speak with confidence about many characteristics of demonic possession, and to understand the process of deliverance and exorcism.

The testimony of the demons themselves. One of the keys to effective exorcism is to get the demon or demons to reveal themselves. When the demon surfaces, the exorcist speaks with the demon and the demon responds. At this point it’s important to solicit certain information from the demon:  its name, its function, its relationship with other demons who may be present, and its “legal basis” for being present in the inidividual. [I'll have more to say on this idea of a "legal basis" in a future post.]

It’s also important NOT to try to solicit general information on the supernatural world. The first reason for this is that demon’s by nature are liars. We are far more likely to solicit half-truths and lies that are confusing than we are to solicit the truth. This can lead to confusion and misunderstandings. The second and most important reason is that to probe for general information can impede the process of the exorcism. Our goal is to cast out the demon(s), rather than use them as informants. During an exorcism we should seek only information relevant to expelling the demon.

These two factors make any general information gathered from a demon during an exorcism or at any other time highly suspect, and not to be trusted.

The testimony of Scripture. This is the one totally trustworthy guide to understanding demon possession and deliverance. Scripture establishes the reality of Satan and demons. It describes characteristics of possession. And it provides basic information on deliverance and exorcism.

However, Scriputre does not provide any step-by-step guide to deliverance ministry or to exorcism. And there is much importan information about possession and exorcism that is not provided in Scripture. And, unfortunately, people have a tendancy to misinterpret or missapply the Word of God in this area as in others. Still, rightly exigeted, the Bible clearly states the foundational truths on which our understanding of possession and exorcism must be based, and provides truths against which conclusions drawn from othe sources of information can be tested.

Returning to Dr. Peck

In “People of the Lie” Peck relates conclusions he drew from participating in two exorcisms.
Certain of these conclusions are valid: Satan exists. Satan [demons] can and do possess humans. Demon’s are utterly, totally evil. Demons can be driven out of the possessed. The mental illnesses of possessed persons can be healed and distorted patterns of thought can be corrected.

But a number of Peck’s conclusions seem to me to be flawed, rooted in his limited experience with demon possession a fact he freely admits; that at the time he was a “baby Christian.” For instance, Peck concludes that demonic possession is unusual. I believe that the type of possession he experienced is unusual, but that other types are far more common. Peck concludes that exorcism should only be attempted with the support of a team of believers able to committ several consecutive days to the process. I know of cases where demon(s) were expelled more quickly. and through the ministry of a single Christian counselor or minister (although normally supported by the prayers of others.)

So while Peck’s reports of demon possession and exorcism in “People of the Lie” are significant, particularly in view of his profession and the influence he has had in helping gain acceptance of the relevance of religious concepts in the practice of psychaitry, his conclusions also are significantly flawed.

In future posts, then, I intend to look at evidence drawn from the sources discussed above, and suggest what I believe are valid conclusions about demon oppression and possession, and valid principles which can guide the process of exorcism.

                            Again, if you have questions or comments, please add them.     

 
Testimony of the possessed. Those who have been delivered from from demon possession have

A Matter of Good and Evil?

I’ve been reading M.Scott Peck’s book, “People of the Lie.” And right away I want to make it clear that he’s an exception to my general criticism of psychatrists as professionals who’ve deteriorated into mere pill pushers.

Not that Peck doesn’t prescribe medication for depression and such. It’s just that he recognizes that there’s more to pyschological problems than can be explained by how the brain functions.

Dr. Peck is best known for his book, “The Road Less Traveled.” He’s a Christian, and though in “People of the Lie” he doesn’t seem sure whether Satan is a person or an influence, on most issues he’s very sensitive to biblical truth.

His general thesis in this book is that some people are just plain evil, “people of the lie,” and that psychiatry needs to better understand evil. As you might expect, this notion hasn’t proven popular with Peck’s peers, and he’s been criticised harshly.

There are several reasons why the issue Peck raises is relevant to our exploration of the role of deliverance in healing. First, there’s the question of whether “good” people as well as “evil” people can be possessed. Second, there’s the question of whether possession causes people to become “evil.” And third, there’s the question of whether “evil” people can experience deliverance.

What is an “evil” person

So what does Peck mean when he says that some people are “good” and some are “evil?”
Well, he doesn’t mean that “good” people are sinless. Peck believes in original sin, and that we all fall short in many ways. Peck’s “good” people may do mean and selfish things, they may lash out at others, they may even perform criminal acts. Interestingly, Peck see’s most “evil” people as individuals who outwardly appear to live exemplary lives and who are respected by others in their communities.

The difference is that the “good” people recognize they are flawed and feel guilty when they do something that is mean or harmful. The people who are “evil” refuse to recognize that they are flawed, and are driven to project an image of themselves as faultless. Strikingly, this image is both public and private. That is, “evil” people are committed to protect their public image and to rationalize away any of their own behavior that might normally lead a “good” person to accept responsiblity for a wrong act.

Peck’s classic examples are two sets of parents who acted out their hostility toward their sona, but rather than acknowledge such image-shattering truth, cloaked their hostility as concern and blamed the child rather than face the truth of their own failures.

It’s an interesting, and theologically accute insight. The “good” realize they are sinners and face that reality. The “evil” refuse to acknowledge their sins, and will sacrifice any person or any relationship to protect their distorted image of themselves. The more evil a person is, the fiercer the drive for self-protection . . . and the more actual evil they do to others in order to preserve their self- and their public image.

The first question

The immediate question this analysis raises for us is, can “good” people as well as “evil” people be demon possessed? This is an important question, because it raises the issue of whether the demon possessed should be blamed for their situation.

I’ll discuss this in a future article, but the short answer is, Yes, “good” people as well as ”evil” people can be oppressed and even possessed by demons. While there appear to be things that pople do that give demons “lawful” access, there usually isn’t necessarily an intent to open one’s life to the dark side. As I said, we’ll take this issue up in another article.

The second question

The second question is, Will demon possession cause people to become “evil”? The short answer to this is, Not necessarily. Typically demons persecute those they possess. Typically the possessed are victims of evil, not the perpetraitors of evil. Demon possession will not necessarily change an individuals total character.

Let me explain what I mean. We are all sinners, and are capable of sins that cause others pain and suffering. But not everyone is committed to “evil”, either in Peck’s sense of refusal to accept responsibility for moral flaws and immoral actions, or in the sense of a person truly committed to doing evil, as Hitler’s cabal was dedicated to the holocaust. Demons generally fasten on one aspect of a person’s life and seek to control it. It’s relatively unusual for demons to gain control of the total personally so as to cause the person to become truly “evil.”

At the same time, it’s important to remember that demons ARE evil. In fact, Satan is described as a liar and a murderer from the begining, and the “father” (source) of lies. Like Peck’s “people of the lie,” demons dread being exposed for what they are, and will attempt all manners of subterfuges to remain hidden. Because of this it may seem that some who are possessed are trying to hide when actually its the demon who is unwilling to be exposed.

The third question

The third question is, Can “evil” people experience deliverance? The short answer to this question is, It’s not very likely.

The reason for this is that “evil” people by their very nature resist exposure of their flaws. In this the person is cooperating with the demons, who are even more committed to resisting exposure.

For deliverance an individual needs to cooperate with the process of expelling the demons. This cooperation involves acknowledging the demon’s presence, rooting out the “lawful” basis for the demon’s presence, and often the confession of sin, repentance, the acceptance of forgiveness, and rejection of the demon.

Needless to say, a person who is “evil” by Peck’s definition is unlikely to acknowledge a demon’s presence. He or she typically will resist any attempt to root out the “lawful” basis for the demon’s presence. He or she will actively fight confession of sin and repentance. Even an offer of forgiveness is repellant to the “evil,” for to accept forgiveness is to admit the need for forgivess–something the “evil” are desperate to avoid.

Peck’s contribution

W. Scott Peck’s definition of “evil” is unusual. And incomplete. There are definitely other definitions, both philosophical and theological, that we would need to take into account in any study of evil itself.

Nevertheless Peck’s psychological definition makes a vital contribution to our understanding of the dynamics of deliverance and healing. His “evil” people will resist every effort of the Spirit of God to touch their hearts, in essence taking sides with the demons who torment them rather than face exposure of the self they are committed to hiding from others . . . and from themselves.

                                              Add your questions and comments.