Comedy Central: Pop-Culture Philosophy! It's about time!

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Evil Deeds: The Trauma of Evil

By Dr. Stephen A. Diamond, Ph.D. in Evil Deeds

What are the psychological effects of massive disasters like this week's cyclone in Myanmar (Burma) that may have claimed as many as 100,000 victims? The 2004 Indonesian earthquake and tsunami in which more than 200,000 perished? Hurricane Katrina? The recent mid-west twisters destroying property and killing eleven people? For many of those who barely survive such events, cheating death, the symptoms of acute stress disorder or posttraumatic stress disorder will likely be present, requiring some therapeutic intervention. What are the psychological, theological and philosophical issues victims of such tragedies struggle with? And what about the rest of us who witness such terrible suffering even from afar? Are we immune? How do catastrophic phenomena affect the human psyche? What are the emotional, existential and spiritual consequences of cataclysmic events such as cyclones, floods, famines, fires, hurricanes, earthquakes, tornadoes, and other so-called acts of God?

Let's first make a distinction between natural evil and human evil: While, as a forensic psychologist, I generally write in this blog about evil deeds--human destructiveness-- now we are speaking about nature's own evil. Evil is an existential reality, an inescapable fact with which we all must reckon. (I discuss the controversial notion of evil in Chapter 3, "The Psychology of Evil," in my book Anger, Madness, and the Daimonic: The Psychological Genesis of Violence, Evil, and Creativity.) Virtually every culture has some word for evil, an archetypal acknowledgment of what Webster defines as "something that brings sorrow, distress, or calamity . . . . The fact of suffering, misfortune, and wrongdoing." We see human evil every day in its various subtle and not-so-subtle forms. But when evil strikes in suprahuman, transpersonal, cosmic occurrences such as drought, disease, and tragic accidents that wreak untimely death and destruction on multitudes of innocent victims, how do we make any sense of it? The biblical Book of Job addresses just this subject, as do major religions worldwide. Psychotherapists and mental health workers such as Red Cross counselors who deal with victims of evil are confronted daily with these profound questions: Why is there evil? Where does it come from? If there is a God, how could he or she condone it? Why me? Or why not me, as in the case of "survivor guilt."

Most of us try hard to deny or avoid the reality of evil: See no evil, hear no evil, speak no evil. Or we attempt to neutralize it, dismissing evil as maya or illusion, as in the Hindu and Buddhist traditions. It is tempting to deny the reality of evil entirely, due to its inherent subjectivity and relativity: "For there is nothing either good or bad, but thinking makes it so," says Shakespeare's Hamlet, presaging the cognitive therapies of Albert Ellis and Aaron Beck.

But, even for the emotionally detached, spiritually enlightened or geographically distant observer, the grotesque spectacle of natural evil can be subtly traumatic. This is especially true for individuals with a history of previous trauma. Patients suffering from ASD or PTSD are initially in a state of emotional shock or psychic numbing, as psychiatrist Robert Lifton termed it. They have been precipitously exposed to either natural or human evil, or both, and unable to psychologically process the experience. Denial is no longer a viable defense. They feel out of control, victimized, helpless, powerless, frightened, disillusioned. Often, they also feel angry about what has happened. Angry at god. Or with fate or life itself. They have abruptly been stripped of their childish belief in life's inherent fairness. Their Weltanschauung (worldview) has been shattered. Many will never be the same. Like Humpty Dumpty, the bits and pieces cannot be put back together exactly as they were. Rather, victims of evil must somehow reconstruct themselves anew, psychologically assimilating this devastating experience and its implications into a more mature, realistic Weltanschauung, a reconstructed, sturdier, more flexible platform or foundation upon which to stand in life--one which can withstand, accept, and even embrace the existential facts of anxiety, suffering, disease and death. A revised worldview which recognizes and honors what philosopher Alan Watts called the "wisdom of insecurity." Perhaps one with a more realistic religious or spiritual outlook, such as Job's transformed recognition of god or Yahweh as the ultimate source of both good and evil; or a more sophisticated psychological understanding of the non-dualistic concept of the daimonic in psyche and nature.

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Evil Deeds:Sympathy for the Devil Made Me Do It?

Posted by Dr. Stephen A. Diamond, Ph.D. in Evil Deeds

At the time of her infamous crime, Andrea Yates was a devout Christian, devoted wife, and dedicated mother of five biblically named children--Mary, Luke, Paul, John and Noah-- ages 6 months to 7 years old. She had given up her career as a nurse, deciding, with her husband's support, to be a full-time mother and to home-school her children. All seemed to be going fine at first. But after the birth of her first child began her gradual descent into hell.

Andrea became increasingly sad and despondent. The birth of each of her subsequent four children exacerbated her symptoms, and she was eventually diagnosed with postpartum depression. She felt convinced she was a terrible mother, deserving of punishment. "I think the Devil's in me," she confided to her brother. Fearing that her children "weren't developing correctly," she started to have thoughts about killing them to save their mortal souls: "They were not righteous," she felt, and would surely burn in hell if she did not terminate their still young, innocent lives.

Andrea concluded that her murderous thoughts toward her children must be from Satan, that she had been possessed by the devil. She made several suicide attempts in a desperate, instinctive attempt to protect the children from herself. Psychiatric treatment--consisting primarily of various combinations of antidepressant and anti-psychotic drugs with some very brief cognitive therapy-- provided some tenuous stabilization. However, when her father died, her condition deteriorated, resulting in hospitalization and a new diagnosis of schizophrenia.

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Evil Deeds: Exorcism and the Future of Psychotherapy

By Dr. Stephen A. Diamond, Ph.D. in Evil Deeds :

Exorcism--the ritualistic expulsion of evil spirits inhabiting body, brain or place--has been practiced in some form throughout history, and is probably the prototype of modern psychotherapy. Hippocrates, the father of western medicine, was a trained exorcist. Jesus of Nazareth is reputed to have healed individuals suffering from mental and physical symptoms by casting out demons. Now, more than two millennia later, the Roman Catholic Church is secretly educating a new crop of exorcists to meet a rapidly rising demand for exorcisms in Italy, Australia, America and elsewhere around the globe. Here in the U.S., where there is an acute shortage of formally trained exorcists, burgeoning numbers of suffering souls--some deeply disillusioned with or wary of what mainstream psychology and psychiatry have to offer--are desperately turning to exorcism to expel their debilitating "devils" and "demons."

This widespread explosion of interest in exorcism was confirmed by a Washington Post article (Feb. 10, 2008) titled "Exorcism makes a comeback in Europe: Citing modern ills, hundreds of priests have trained to expel the devil." In that anachronistic news report, a Catholic priest in Poland routinely conducting twenty exorcisms per week explains, " ' there is a group of people who cannot get relief through any other practices and who need peace.' " Another priest who holds a doctorate in theology and serves as the resident exorcist at a psychological counseling center outside Warsaw, states that "the institute realized they needed an exorcist on staff after encountering an increase in people plagued by evil.' " The article notes that, in keeping with current Vatican policy, exorcists regularly consult with psychologists and psychiatrists in an effort to differentiate mental disorders from bona fide demonic possession. But according to one busy practitioner, " 'My remedy is based on spiritual means, which cannot be replaced by any pharmaceutical remedies. . . .I do not stop at the level of just treating symptoms. I'm very much interested in the soul of a person. As a priest, I keep asking questions a doctor will never ask.' "

Perhaps it's time psychologists start asking some of those same questions. What is exorcism? How does it heal? Can we learn something valuable about psychotherapy from exorcism? Are there certain techniques employed by exorcists that psychologists should consider when treating angry, psychotic or violent patients? Are there vital existential or spiritual questions addressed by exorcism--for example, the riddle of evil--that psychotherapy detrimentally neglects?

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