Wednesday, October 29, 2014
Having just returned from a visit to the shrines of St. Francis and other saints in Italy, I am “inspired” to ask this question: Do demons exist?
From what I understand, a great questioning took place during the 20th century among Protestant theologians, ministers and members regarding the core beliefs of the Christian faith. Without wishing to explore the history of Protestantism, let us simply say that the rationally-minded skepticism of the 20th century found expression among religionists to the point of questioning all of the miracles of the Bible, both New and Old Testament. The existence of Satan, likewise, was among the debates. So pervasive was the skepticism among ministers that the self-described “modern mystic, Frank Laubach, conducted a campaign among ministers to remind them to even mention God in their sermons!
Catholics were not permitted most of these questions but even amongst them, in the form of what I believe is called, “scholasticism,” questions were raised. In the life of the famous stigmatist, Padre Pio from southern Italy, for example, Vatican hierarchy sought to question, ostracize and distance themselves from what some felt were medieval and superstitious beliefs in miracles such as the stigmata, the devil, bi-location, psychic powers, levitation and so forth. Catholic hierarchy was sensitive, reactive, or influenced by the thinking and the accusations of Protestants, what to mention science-inspired rationalism, and therefore were eager to hush up claims of miracles so that Catholicism could be seen as a rational and appropriate in the 20th century world of politics and “‘isms.”
Paramhansa Yogananda, a world teacher from India, lived in this same 20th century. In his teachings he stated that the saints are true custodians of truth, not the bishops or theologians, or worse. The great saints of east and west down through the ages (including the twentieth century) testify to the existence of evil as a conscious Force that can sometimes take on human or individual appearance.
I contend that whether evil is personified as outside oneself or “merely” a projection of the subconscious mind, the difference is not as significant as one might imagine, at least not to the person “imagining” it! I say this early on so that we don’t get into a sparring contest over “how many angels fit on the end of a needle.”
Human incarnations of evil can perhaps be recognized in the form of great evil-doers such as Stalin, Hitler or serial killers who inflict suffering intentionally and repeatedly, even wantonly. Metaphysically or ethically, at least, are these people not, in effect, human incarnations of the overarching consciousness of evil? The other side of this coin might be viewed in the long-standing religious teaching that the greatest of saints and saviors are considered direct incarnations of God! On a lesser note, we sometimes refer to special people as “angels in disguise!” On a deep level, humans sometimes reveal that we do understand that each of us is an incarnation of a greater spirit than what our physical form, our habits and personality might suggest.
Turning now to mental illness, such as schizophrenia, multiple personalities, and other forms of extreme mental illness, (adolescence count in this?), it seems just as plausible to at least consider these illnesses to be the result of possession by disincarnate entities as it is to puzzle it out medically, behaviorally or environmentally, doesn’t it? Even if mental illness can be traced to aberrations in the brain, are these aberrations the cause, or the result? It’s not as if modern medicine has been all that successful in finding wonder drugs for mental illness! Maybe something else is going on?
I just read, moments ago, that Pope Francis sent an encouraging message to a convention of exorcists, thanking them for their important work and acknowledging that their case loads are growing rapidly in today’s stressed and extreme world!
How about drunkenness or drug addiction? At least in more extreme cases, doesn’t it seem as though the person is not himself, to put it mildly? Unrecognizable, in fact? Yogananda taught (and I don’t imagine only he did so) that in bars and other places (proverbial “opium dens”), “ghosts” hover to find bodies to inhabit in order to have a taste of sensory experiences. Yogananda was not alone in warning people from trance channeling or, worse yet, parlor seance "games." I personally know of a case in which a person went too far into using a pendulum to help him become a medium. In time he lost his job, his marriage, his health and his mind -- to whom?
James van Praagh, “ghostbuster” and author of “Ghosts Among Us,” seems to be a credible witness to the presence of disincarnate entities who, for various reasons, refuse to leave us and move on to the “other side” in order to continue their journey. He has found ways to help them detach. His description of such entities, their motives and behavior match, in most respects, that of Yogananda's experience.
We can speculate at length but we might also at least consider the testimony of Jesus Christ, Buddha, Yogananda, St. Anthony of the Desert, Padre Pio, many others, and even Martin Luther (who threw an ink pot at the devil — the spot is still on the wall in his room): Satan DOES exist and can take a human form. The essence of evil is not a person with cloven hoofs, a red suit, and a pointy tail, however, but a Conscious Force that has the power to take any form or no form.
Such witnesses of evil incarnate or disincarnate are people who, themselves, demonstrated power over material objects; psychic power (seeing at a distance; knowing the future; bi-location; levitation, even, in some cases, raising the dead) and more. What do we think of that supposedly scientific attitude of inquiry that dismisses such testimony on the basis of an a priori assumption that the evidence must be false simply because they can’t replicate it?
For all the impotence of modern medicine to treat extreme mental illness with drugs, why not consider what indeed might be an obvious, if alternative, explanation? If so, and applying appropriate techniques of exorcism (not just rituals) but the power of an intuitive person, to work with the “victim,” might not equal or better results be found?
It is my understanding, derived from the teachings of Paramhansa Yogananda, and from things I have heard my spiritual teacher, Swami Kriyananda, say (or write) that the reason most of us have no commerce with demons is that we are not worth their time! We have our own demons of desire, anger, revenge, lust, jealousy and so on —already within us, so to speak. Indeed, the teaching as I understand it is this: when our spiritual consciousness is so advanced that we come close to achieving Self-realization, the delusive force of “maya” takes note and takes human form in a last ditch effort to dissuade us from dissolving forever our identification with our body, our ego, and the world of matter over which maya rules. Thus Jesus was tempted with having dominion over the world, and power over the angels (disincarnate entities, however benign), and power of matter (stones into break).
The reason most humans do not encounter demons of anger, lust, revenge (etc.) attempting to dance upon our soul’s grave is that we simply don’t have sufficient mental energy and psychic sight to call such to appear before us. We are neither terribly bad nor exceedingly good to matter much. We don’t warrant a visitation! We are not yet royalty, you might say.
Our physical brain is the accepted seat of intelligence. In raja yoga, we practice techniques of breath and mind control (the two are inextricably linked!) which effectively raise “energy” to the brain (re-directing it, as it were, from the body, the tissues, and the senses). By stilling the natural turbulence of our thoughts and related metabolism, caused by the constant interaction with the world around us and the mind within us through our senses and our ego-directed fears and desires, we can “raise our energy” (and consciousness) from identification with body and ego to a higher and more subtle level of awareness.
Just as a child, becoming an adult, outgrows the interests and preoccupations of childhood, so too the adult — striving for maturity — accepts an ever expanding awareness of the world in which we live. We are concerned about wars and poverty in other parts of the world; we read about Ebola and terrorism as threats to our world. The yogi, by raising his energy within, to the inner world of consciousness (sans tangible objects and personal emotions), becomes increasingly aware of the subtle realities of consciousness and the forms taken by consciousness. This can include not just a subtle awareness of divine realities but also lesser forms, including such beings that are traditionally given names as angels, devas, or demons.
As the soul gradually expunges from its aura behaviors that are sense and ego affirming, subtle forces and beings and states of consciousness become increasingly apparent and real to us. Lest you dismiss such a description as being hallucinatory or self-deluding, I can say with assurance that to achieve such a level is to have the power to accomplish material goals far more effectively than the average person. Psychic power and sight are not debilitating but empowering. The mind rules matter. Intelligence and genius have more power not less.
If I have forever banished from my consciousness inclinations to be competitive, angry, or sensual, I begin to experience states of consciousness as preexisting their manifestation in one form or another. Lust is a universal state of consciousness that beings, including human, experience from time to time. If I have worked to overcome this particular tendency, I may find that in the final stages of my looming victory, lust incarnates in either human or a subtle form as part of my last temptations. The magnetism of my efforts (my karma) might attract to me some final opportunities to either re-affirm it or expunge it forever. The form of temptation might come as a person, or, if by this time, I live almost exclusively in the subtle atmosphere of consciousness, it may take the form of an apparition of one sort or another. Besides, you don’t have to be a saint to become aware of the fact that sexual desire is “all in the mind” anyway! A cow in its pasture happening upon the centerfold page of Playboy Magazine is going to walk right by it towards the greener pasture beyond it.
If good and evil exist in human form, then, according to metaphysical precepts, they preexist in subtler forms. All that exists already exists in latent form or else it could not come into form.
Fortunately for us, we need not fear the appearance of the Great Deceiver any time soon. But, sufficient unto today are the demons of temptation and habit within us. When the time comes when we are soon to merge into pure goodness, we will certainly be tested then, too. At such time, we must not imagine our reason or will is sufficient to outwit the powers of darkness. We must call upon God and guru with faith, even if, temporarily, our inner sight goes dark. It is only a test. It might be the final test!
Thus while St. Anthony of the desert (in Egypt) was being attacked by demonic forces, he called upon God and Christ to save him. Though they failed to appear at his call, the evil One was nonetheless vanquished by his faith. Anthony, when Jesus finally appeared to him, asked Jesus “Where were you when I needed you?” Jesus replied, “Anthony, I was always with you!”
Faith, you see, is the ultimate test. Before our moment of final victory, it is our faith that must, at last, be tested. All else is taken from us, even the consolation of God’s presence that has otherwise grown steadily in our soul’s evolution. This final test is the true "dark night of the soul." We must give up everything, even what might seem our very existence and consciousness, even (seemingly) what we have come to rely upon as God's protection in that final test. Our choice to enter into God's bliss must be an act of complete self-offering: given freely and dynamically. Jacob's being tested by God to sacrifice his own son is a metaphor for this final act of faith.
Like St. Anthony, we will discover that we have never been separate from God, for God is all there is. “God alone,” as Sister Gyanamata (advanced disciple of Yogananda) put it.
So, yes, demons do exist; angels do exist; saints exist; God exists! We have nothing to fear but let us be, as Jesus counseled, “Wise as serpents but harmless as doves.”
Blessings of Light,