Deceit, Desire, and the Desert René Girard’s Mimetie Theory in Conversation with Farly Christian Monastic Practice Brian D. Robinette Inisrecent book, The Conesisof Desire psychologist Jes Mi. che! Oughourlian speaks ofthe need fr “day-to-day ascetic” ‘"constanr watchfulnes” forthe mechanisms of deste hat od tusito conflict with otbers! A long-time collabrator with Rent (Girard whose theories on mimetic desice and scapegoat iolene have provided penetrating insights ino the dynamics of burn caltute Oughoudian maintains dae if fee and loving elatoe ‘hips areto become a sarin posiiy« process of convesen ‘must be undertaken a which the asker o Spetaldsciling interior vigilance becomes habit Ir “eequzes self contol and 2 careful ubiquitous, qevr ending ascetic,” he ite, “And sis often citfcae in diy hfe to maintain thi sort of contay ‘watcfal attentiveness One might asume by the voeabelay thar th author is addressing novices ina monastery He snot ' counsl given to persons in commits loving slatonshipa. Yt as truth exten to all human relationships, Love and jelous ‘eiendship snd rivalry, erotic attraction and vehement repulsion theve ae the ples between which elatonshipe sing and whose ‘nner workings canbe illuminated by mise theory. Bur what is mint theory, and how ii mincing? And what are we to make of Oughoutan’s erence to "day to-day Ascetican”? This later question is especially pertinent for my present parpoes for while Iam convinced that mimetic heey Fels us beter understand many dynamics govering human paral che mechanisms geneatng exclusion and violence, isnot learn my reading of Girard (an his many interpreter) ‘vast kinds of everyday pracices—or adkets—are citcal foe bringing about conversion How might pereepion alec, rd cognition he retraced so auto extablish» new “way of ie" {or eleasing deepscated antagonism in human if?" in ight of cis question, I wil pusue a ewo-fld inquiry by staging a conversation herween mumetic theory and aopecs of ‘arty Christian desert monasticism, partially a exerplied in ‘he writings of EragrasPootcus and Joha Cassan shall argue ‘har several insights and practices enshrined in these fourth and Sfh-contury texss reveal a profound inzive gragp of mimede die that can be clare wien examined in ight of mimetic theory. A he same rime, sich examination prowdes oppo tunity to deepen mized theory by eootng fe more expliety in tscrtcal contemplative practice, Aithough the late iagury will focus on practices hatorially associated with fourth and Sih century eset spirituality, te efor: presumes dat thei rete ‘adapaation by men and women today is no only possible but any ways crcl forthe sot of uma Mowing tai he frst of eeconiled eelationship with neighbor and God, Mimetic Theory in Outline In is ist major work, Dect, Desve the Novel: Self and tern Litnay trues (1961), Girard provides an account of ‘what he calls the eiagulaiyof desire? According otis view, human desiveis inherently net, oti” insofar as what it desies~is “object” mediated bythe descs of othe In otras oa “romantic” understanding ofthe sl, which views sie a8 spontancoaly and pivateygeserated within he sla ‘mimes approach views al aman desire even that which seer riginal ous, as ggested by othes who are our models, efor our potestal rivals, Whereas we epialy imagine Asie arising fom a simple subje-abject ation (or example, | desire this toy tis occupation, tis syle of dress ad 300m) ia facrthe object sedated and wanstgued bythe ight ofarothers stceaton. Desir les notin the objet per et but the value ‘hers confer upon it The rlaionsips trang, not binaryese “scoring to the desire ofthe beg” as Girard frequenty Dit iy andit ie this mimic attraction that is atthe heat of both human belonging and confic. Mimetic deste is therefore tumbiguovs can end ether toward creative mately 02 Violent Tivlry, and wath many diferent shades in bene, Regarding creative matali, mimetic theory underscores the fundamental goodnes of miaton inhuman reaonsips. nde, itis necessary for human development, We have ll observed, for instance how infansnarraly imitate facial expressions, or how todalee? moto skilaeleuned by micering and interorsng the bodily gestures of thers Longhefore ee acquistion of language, ‘phic tel learned though imitation, mimes responsiveness to geste, ouch, and articulated sound Ura the infan nco an imersubjective wold dat makes nascent indvideation possible ‘What we call hese ishardly an atomized ego bus rather dynamic reality arising “bereacn” ers who remain mutually Tunic and constantly “exchanged” theoogh perespto, a fing, and culture Such “universal mimesis,” which Oughour Tikes toa force of eavty in human relationships, does 0 ini as pectons pas om childhood to adulthood aches, ic becomes mars corsplex aad auanced, evento the point where we ‘an earn thie or obscure the borrowed character four deste. [Neier shoald we anapie that mimetic theory deni personal anigaenes or freedoms instead, mimesis oth iadividuaizes ws ‘and niversalizes us, binds ws and a he same gies us liberty” Tain McGilchvest makes jas this point afer sommariag much of the recent neuroscetereseich on “ior neorons” Inthe human brn, lmiation give rise, paradoscally as emay seem, to individ. That is preively because che proces i hot mechanical reproduction, but an imaginative inhabiting Of ‘he other which iealways cffren becuse of icersubjective besweenne Such “inngnarive inhabiting” is made possible, in par by «special class of nearonsdisebuted throughout the train ha neal “nico” the ftentions, felings, and bch iors of others, Cuca for language aequstion and sociality—and ‘has for freeing humans from geneiceterminisn forthe myriad Creations of calure—-micror neurone ae wialy important for Thoman empath? ‘Empathy is aot arived a through a proces of inference but r is an imei, visceral fl, preset response othe ceva ac nd exes er. The comes ‘uch paces are fareaching "The enorme Seng of the humas capac for ines that our ba tur See keom the oats of oar own experenc and ener dase ita the expertnceof another being his the way in why hough aman concious, we Beige the gay shar a what swohet felsand doesn what iti ike to be hat person” Tho wy McGithret ie Girard and Oughoutians argues hat cen makes freedom and indvdualty pose Names sno ose say mchancal slavish bata ceave proces taneous rove and uniqueness slong the ay We ae imstatne> he emphasis, “not copying machines" Scapegoat Violence and Otheness Nevertheless Si est, our capacity for imitation can indeed become mechanical and desracive If the other models ny dese he oF she may Become my svl i it flilmea, Becsexe desi i {ngalar—the “impale toward the objets imately a impuic toward the mente" —iharbrs ere poral forall manne: of conflict inciding such “passions” as envy, fear ange, loathing, ‘ated, ad resentment.” Consider how children ean sudéenly iy but with gest potential or confit nits sole possession. Or consider how gadgets spe of dees ot propery ha esi arb) ens boring ec ach “objeces" ae never meetings”: they are “mespbyset by which Gard means symbolic realities laying caiman one ‘ease of Being, such a recognition, identity, stats, x power Anuj eaiureot Graswork sina comin of violence that emerges when person de groups in sive Find resolution by projctig the source of thet aly onto an outside arty his may be objected through exclusion, subordination, S expulon The “eapegaut canis” she dja hat appears when some “other is perceived as an ambiguus, pols Tuting element tha resires purging fr the maintenance of self ce group identi. is for instance, you and find ourselves iva, we may “reco ile" the tension by finding a common enemy against which eur18 nua. kOMINEE relationship may be redefine, Consider ow frequently we fashion ‘ur identities andallegsances by polarizing ourselves against same “other” wit thereby serves, 5 the result of nasonaly, culture, telson, roe gender, pxal orentation, or anyother marker of difference, as an oppositional index ‘The ambiguity and volatility of mimetic desir, which so ely shifts from pac confcual patterns, can achieve a decepive Sense of lay to the extent that ts stably is established over and against an “outsider” Tsay “decepave™ because my sense of ‘wnecship and idensiy, when secured against an Othe, is bought the pie of misunderstanding, even willl denying the ox tins of my desires, "Hatred is indicus,” writes Girard "It ‘ourihesBerely the ilsion ofan absolute difference between the Sefand that Other fom which nothing separates. Indigent comprehension i therefore an imprfet comprehension «for the subject dows not recognize inthe ater the void goaving at hmeclE"™ The upshot heres that only when I acepe the other 5 constitiveof ny ident and 0 ecognze that de origins of ny dsice ace antecior tome, flowing ehrough me in ways may Alacer, negotiate, resis, or cooperate with graciously, rather than ‘scquistvely, that may be released from the antagonisms that Tock me ize distorted, possibly violent rlasioashinn. ‘According to mimese theory, personal authenty for pre ‘mised upon freedom from others in selF-deermination. lastead, “the most‘authentc’ self would He one that ecogizes the ime nature ofits desire and thereby fess itl from the deceptive individualism that impedes undestanding of oneselt, of hes, tnd oftheir lations" Thsis not to collapee self and other: the remedy fora hyperuophiedindividualismis nota peudo-mystcal Collec in which te selfisregarded a mere epiphenomenon, blissfully unaccountable fris burden of dite. Rathes authentic selfiood ispremised upon an aitudinal and behavioral hospitality tothe cternes that founds it Theses om of orherner and 50 isotherto set. Growth i sch hospitality regress profiency in discerning those relational patterns tha lead either to retire reciprocity or stained polarization. Heres the starting pent fo that "daytosay ascetic,” which, according to Oughoulas, “requires clea ondertandig ofthe mimetic mechanisms th! ae always working co undermiv love end pervert it"™ Desi, Desire, andthe Desert In light ofthis brief account of mimetic theory we tum now tothe wisdom of the desert pariculaly as exhibited by Evageus Pontius and John Casian who together beled erate the fist, major theological syathesce of eatly Chistian deert monastr ‘Gem. A numberof reasons might be offered f ust iniitng, thorconversation, butt me adress a potential objection by way ‘of preface I mimerie theory denies tht ravine feedom can Be realized dhrough slldetermination from overs, 2 though one's "eue™ desires might he wrested fom the intersubjective eld in which they aise this noe the very ambition of those who re ‘ounce the social entanglements ofthe cy for descr solide? Dor such light from the world” presuppose a face dslsm eeween city and desert ina way quite at odd withthe cee, insight of mimetic anthropology? ‘Centinly sere were those Who approached dhe monastic ex- periment with something of his aati, Bat we wil thoroughly ssvead the deepest impulse of desert monasiism, nthe term arcuate by Evagrus and Cassian if we fall to appreciate the ‘catralt of the neighbor init exercise. “The goal of Ue ance Iii charity” writes rages in hie Prokiton Cassan echoes ‘hepoint wien he declares tha al ofthe activites of monastic ie se “subordinate to our main objective, purity of hear, thar ist tspsove.-_ Latesin is Conferonos Cassan writes movingly the purgaive proces tha allows lve of God and neighbor 0 tecome unmotivated by fear or reward «love that delights in the rod for:tsown ake. Such"dsinerested” or agape) love, which Evagrns claim is the “progeny of apatheia,” allows God and rsghbor tobe euly other, foie manifests a creative liber fro the countless resentments and comparative (mimetic) udgmmeas that so frequen charge eatonshia with vale and confi.” Because the monk discovers eeaturely poverty in a cada ‘way zhi the best way to endersand the cltivation apa, ye shall ee—be can more leary perceive and resis che tmp tations to project his oo sions and faites onto others. The deseristhusa school for dese, a topos for conversion ia which the practice of interior vigilance, discernment, and disposesion136 RAND. RORINETTE allow God ad neighbor “to be" *You‘fe’ to the dese,” writes, Rowan Willams, “notto escape neighbors but wo grasp more fll what the neighbors..." AS Thomas Merton pti the De Tathers ive wines to an‘intror and spiritual denscation with fone’ brother, so that he isnot regatded as an ‘obec’ which tne'does good Love takes one’s neighbor ax one's ober sl, fd loves hin with al dhe immense huaity and decetion 2 reserve and reverence without which noone can prewme enter into the sanctuary of another subjective” Sill nitaion and Excatology onstage lactose es feng oa nrg, Cont ps pay thea mimesis” by which Girard means a creative form of imitation that progressively tleases persone Irom confictnal patterns of relsconshi. Because of his slF-empeying in imitation of the Fates, even unto death on 2 cross, Jesus Christe the moe whose imitation ‘stables a “living clin” of mua! self empeying rather than ‘mutual projection and expulsion.” Hiss. a human fe unmoved by compulsion or fear of ters, empry of aay aecusitveness that would ly claim to divinity (Pil 2), ef re to share elf with others in love because i is utterly valable tthe Pat Jneahaussble gratiy fo 68) Cassin speaks of Cust asthe “fullness of pri” and thus ‘he absolue exemplar inthe monk’ path toward purty of ence, Imitation of Cris allows the monk to “zeprodacesomeimage of that blessedly eternal ie promised for the ftute to hess 0 that among us itmay be ass of God—all all (1 Cor 1528)" (Conf. X.6}. The goal of monastic mimesis communion with cshers in God the formation of reconciled community n which God willbe ourlving” and “our very breath” The aia ofthe son is eschatological, for “al hissing” isin hope of elizing “inthis ifean image of faure happiness” and “he beginnings of a foretate in chs body of that fe and glory of hewven® (Conf X.7), Sf imitation of Chest in commusity both atipates and realizes the future of G's kingdom, Autension and the Mil ofthe Mind For Cassin, the most imporeant practice inthe morasticlife is dlocerment. attainment comes through "voiding exteenes"in ‘the spiral ie a prospeet greatly tsted by elowing the "royal toad” charted by those who have gone bore (Cov 12). Tai sneans far moze than mimicking what one observe from aft It involves humbly entasang onc practice and inner dncoure 0 "he sertiny of others (Con. TL10). The presumption of "private ingen” is disastrous fr the monks for harboring “passionate “hough” ike envy, anges, ols, eather than expoing ther through confession to ome neighbor allows thers to fe nto compulsions and delusions. The Conferences is laced with cok, cfu, sometimes disturbing examples of those wh, presumingthemselves fre from the dalogial proces of discemmen srk futon their own only to suffer sions of grandeur, depression, Sd in some cases slide ‘A common theme in carly Chisian monasticism i the cognition that ous desiner—or what the deere monk generally called "thoughts™—are largely involuntary. We naively ascribe telb-authorahip to our desea whea ia ac they ae moatly adven ‘ious. They phenomenalize chemscives unbiden, even a they sbsocb our stention. The constant Haw of perceptions, memories, Inclination, andhalformed thoughts wha today we might call the “arream of conseiousnes”—fllows = cours largely ts ‘own, drawing attention hither tices, and yon ina cascade of ‘rents eal eaced and treating thir soled “ator” to ‘what Martin Laird describes a the cocktal parry” ofthe unguiet, rind.” Should anyone doubt his siting quiely contemplative ‘repre forjuar the daration of fie miautes would reveal it nde, itis differ ro appreciate jase how cacophonous our minds can the ul we eultvae some cae of interior sence oe allen, ‘when so nurred; enables usto become witesro the desires that urs through Lite wonder why so much desert erste is dedicated to anatomizing the passionate thoushts—how to quiet, ‘bem, face their origins mark their effects, and teasfoem them ‘hough askeses of heat and mind CCssian compares this dow of desire to gran mill“acivated by che eeular motion of wats” (Com L18). Though the mind cannot prevent its fo ike amailler who grids wheat, now bare, snd now daznel on the rotating wheel, the monk may, ehrough Jceior vigilance, memorization of scripuze, and non-dscursive prajer become witness tothe proces, grow progeesivly free From ts gripping immediacy, and lear wo choose which thoughss ro tend, Evagrivs kewie mainain the whi ei "noe in our power to deere whether we ate disturbed by these thoughts swemay "deede if they acto linge within ur or not and wheter fernoc thy ae to sti up ous passions” (Pra 6). Lied helpfully point oat that tis does noe imply whipping up commentary over the content of thoughts Instend che monk learns, especially i tmes of pray bat abo habitually in day torday atv, how to moss the endles stream of though with, inrenor silence with a contemplative awarenes tat allows them oe" Such “lenge inate ect of raga understand ing of apa, whch me shal dacs ater Bats worth em. Phasing ete thats clon says much about thc cay of "Menton undrwsting Anno ox proses oration ce forthe monk, for by he may become # pessoa {nd cerning wines to he operations of hs eae ad mind entvnes allows te monk to obteve and ania those ovements that undermine loving relationship wth these Sorrow Oughorlan guage above ailing compare this" aemiven with ghouls arssanen “Bur Ian aso choase ores bet swept along by my deseo et How through me thou my Submiting mls motion, Ione of my dies begs onc wh my convons | aivaye can testy tot ‘aot snp to flow ie tro choose saeher model Pst fee hafta ath etna eve SS" To sex ow dose spiral typi understands sch inechansns, we ten ow To Eva’ taxonony of the “pes Sonate thoghs “The Passionate Thoughts As St Athanasios prs tin his latsichagographny St. Antony ved inthe dsr“ Deed to ho at patie alning hinsl" The dsr lndsepe plays seal vole nhs work ofstention snd taining ite an ancchote hare that allows boodfow nthe eat be ead he enc of te deat allow the passionate sought ta appear in sharpie Modern ears ima wince the language aoc wh the pesonte hgh, 25 for instance when agro speaks OF the demon of ape avy and pride oF when Aazony fe decied thw boat i ES clly enpladons: bet we mig appease such gua objectivity bears an important phenomenological igh ino then oe dea mgr uber han ey ana 7 ws neiherexerioe nor terion bt etching 28 Spaces “between” self and other. * a Conse that mos ofthe eg pasonae hough detailed by Eragisia his Proton atc mimetic nn cach exhting some or of conical cery tha dort han eonsfeos comemplne avant, ie age and tt outing an nd of the ores shaw hat comes fram sccping the neces of he fom others Pra, 9 ‘Rett te dene our rently fit and dependence whe Sharp de wh acqusienc disse and asi Aner the Sst face pio” e moved by valor mage injury Sha ely messes no ination and revenge Espey mes prayer ange ss the nid ad ases the care ine ofemie person before oa eye (Pak 11). Vator {Feb subdee of ter all fore rows ready among hose who ‘dln proce iu eal oto nt ae the prise of tren cling eer for out great huni. Pride, te mos Jasin ft pasons dsb monk cone Ke setae bt itaehe an rein and quickly roses ng cn when berth been donee the ae ino of mel as Sos (Prk 3 on ‘key Evagrian steategy for dealing with such passionate thowghe so est purus moder felt or sien the Hi to escape ce nsead oe shoul Tllow the opposite Sure" ofter momentum ang stack theater ots (Pak Blavarce should be mex with a simplicacon of appesive dele snd rucon of aceumslted prefrencs- Sch now fosscens ll ax ts olga prey ad Te gretee fre upc of is provins een a ot oti ak. - Nhs rsmmet and sadness igh age itn rer co mut te elening mean bor rock gh enor sod teouine sole (Pak 23) Hated duties co reall {Sts tenet an ts sion, On acing the aeahbor who ofnds me can eonfictoal die xe in teen fain nd es towendthacsghbor esablahs the conditions foc reoniaion {Prk 2 Aptos out oneness wel few” (rak 6). ‘ofr theenocemens of vigor that daw us into compy vidoe none to ee out the pai, Eragris advocates peta contemplate swarnes f Goin sole Nooly itszch ewsrencs humbling ctl ong letig goof eat iory sf separatenesy the Slight hat dees om si ‘ual contemplation infstely surpasses al lesser delights (Pak 22). The atidee to prides foun in recalling our weakens and themerey of Cars who alone the fll measure of spate (Prat. 33)Since pede leads us to judge our aighbor in sprit of sivalr is remediation trough humility undermines the pore for anger and sadness since thee passions are aroused when We «donot attain the admiration we eck Conclusion: Apatheia and the Neighbor In is conference on person, Casan makes clea that oly by rennin oar tndens neo rego ay we os fe rom the mechani ingens. Her hs ere Jntonhip ewes optic nd epee acai loo fm the sin of Yensorguanest* ta Backs ou caper eng “Sympatico hg ou ene Conf XI} Sech eae nowy es ang of eli Bch Ca sian and apis sta quay in raion htc eas ef companion and coaemplate joy as import markers of conveson.* Rates he prac of deachnem eaters tow increningy wore o"empy "of ho confit aes pos thar preven us em “cxying ne anaes Bae” 6) "rom he point of view of mimetic then, the problem ih indgng yahoo alos mc oe aos vharin ac Ick and svt ned places uel enon {> mye inling my weakness and lings wile tone, ing he self deceptive scuity of knowing a a my ahr Sech ase tans few ot nde oly cacras unhealiyprosiniy for my ede iene compan ene {© um my nebo nto prop for mainaiing fe sion of 2 keesandingarabigoon wl tpt the mo a euch mrih Godby prc nd of descr rm ho hes? dears Rowan Willams” Through be rot of apatite nk ers how 1 et simply reacting to impissan ita acres pec ance frm hem otha hay maybe ved seco iy let 1" innonsagmen an sone. Tas pts he aber touch with God becase now I ay eter ino pes nd lesingrelaoship wk hm ores alow the ate“.a ain 9. ORINETTE thus model pacific deste in way that es my neighbor forthe ‘regave mimes’ No longet snus lig vo identity over ltonity, and no longer reed project my fries onto oters. Tear co accept them in myself and in oxhes in recognition of tur ahared poverty. Only when we "convert one another by our ‘ruth awatenesy of eaiey” writes Willams wll we beable o {acer and disable "the wapgoat mechani that the eros of Christ” has “exploded oace and fo al” By way ofeonelaion, Wiliam’ reference to Girard allows us to undercote the gospel-centerd character of desert monastic race Though obviously the langage and practice of tention [prosoche) aod detaches (gpaei) in Etagrvs and Casian tbave machin common withthe "sputaal exercises” found ia Several Hellenste schools of philsoply, the cntalicy ofthe ei along with se intense emphasis on a cros-shaped love hd halt show theless virtues were transfigaed by he franscendent dimension ofthe love of God and of Chis.” The ‘Gesee monks were no, st and foremos,cusvated men” Pere Hadot, “but Christiane who wanted to tain so Christa, perfection bythe heroic practice ofthe evangelical prescriptions, End the imitation ofthe Lie of Christ” By swting such imita: tion the heart of the asetieal-contemplatve path, carly Chri tian monasticam premied the discovery of Godin the covery bf the neighbor and vice vena, for both are ene in Crist. erie Onghoutian, The Gone of Ds, as, agen Web (rattan Mihg Sone Unters Pn 2010) 15. "Litt come eee song wt Guy Lor, Tings Hider sis et ofthe Werte pen ana 8 Mle Mee (Sand Seno Ue en 1987 thea sero 27 and 16 for mre ee nas eee Pee nd sey of ser poopy 22°07 be Pcp rs Wy of Life Spal Fees from Scie Fuel ek Are Basin ans Mcael Chase (Osh: Basel Fabs 995 fone Gedy, Dee ond he Nowe Sl and One nL Sacre, cas Yvonne scr baker The Jos Hops Ua Treg ao Te ECE DESIRE AND THE DESERT 1% Girard engages the cece of mor neon ard ‘euroecence moet FELON So OFS alain (Genesis of Desire, 92-95, 101-6). = “ Dent, Desi and he Ne 30 "Sse es dn ce Fondation of the World, 294-98, a a “ard Dt Dae on te Noe 73 “Satin te Coon oboe "age Pn, The Paks in The Pi Chap on train Fer Raorg alge Ms Caan tions, 1972), 84, 37 * “Sa Co, onan Cal te he Ys ai ‘he Feta mon athe doe mw ng lento Coan ‘monastic theology” See Columba Stewart, Casi the Monk (New Yorke ‘Oxford Univeesity Press, 1998), 11. “es area be meee apth Apts te ery overt ae (engin "ThePaksiens sh fc “Han Wiban, Wi Co Rappons Dring Chis One toon Neen 3) 3 “Tens Mats The Wik of the Ds: Say fem Beat a oft ars Cay ts as eee Yar A New Diresions Book, 1960), 18 ° A LS pe ey is Se ager 4 Deoaicton, and Contemplate rate Made Theology 2 (2005): 144. ah acta he of he Late Mae, an "sop gn “Cones on hye! £2, 7 Casa, Conf THES a0, 1839, Fr bp backround see Stewars Cson the Wl ee Co pen 1 vd, Pipl a yf Li 0