The TAPPING Retreat begins by examining the devil’s deceptive strategy, as revealed in Genesis 3, which narrates the fall of Adam and Eve. This account is not merely about humanity’s first sin but illustrates the serpent’s cunning approach to diverting people from their God-given identity and purpose. The devil’s strategy unfolds in four subtle stages, observable in the serpent’s dialogue with Eve: breaking boundaries, introducing an external element, undermining convictions, and causing individuals to lose sight of their true identity. These steps gradually prepare a person for temptation, making it difficult to resist by the time it becomes apparent. Understanding this strategy equips us to counter the devil’s tactics effectively. Our failures often stem not from weakness but from ignorance of these methods. By recognizing the devil’s approach, we can stop temptation early, manage challenges with greater resilience, and reclaim our identity as children of God. This understanding is particularly significant for those in consecrated life, where maintaining spiritual identity and purpose is paramount.

The Context: Genesis 3 and the Question of Blame

The story begins with a common misunderstanding: the tendency to blame Eve, and by extension women, for the introduction of sin into the world. This perspective stems from a superficial reading of Genesis 3. It overlooks the shared responsibility of Adam and Eve. It also misses the deeper strategy of the serpent. The serpent is described as “more crafty than any other wild animal that the Lord God had made” (Gen 3:1). It initiates a dialogue with Eve. This dialogue sets the stage for the fall. However, the narrative reveals that the root of the fall lies not solely in Eve’s actions. It was a carefully orchestrated process by the evil one. Adam’s failure to fulfill his responsibility compounded this process.

The question posed by the serpent—“Did God say that you shall not eat from any of the trees in the garden?” (Gen 3:1)—is deceptively simple, designed to elicit a response that exposes Eve’s understanding of God’s commandment. Eve’s reply seems detailed. However, it reveals subtle but critical deviations from God’s original instruction. This indicates the first stage of the evil one’s strategy.

Stage 1 (Mat): Breaking Boundaries, Neglecting Details, and Losing Freedom

The first stage of the evil one’s operation involves breaking down an individual’s sense of boundaries. This leads to a diminished attention to details. Ultimately, it causes a loss of freedom in specific areas of life. This stage is subtle, often unnoticed, because it does not initially involve overt sin.

Eve’s response to the serpent’s question reveals a lack of clarity about God’s commandment. In Gen 2:16-17, God clearly instructs Adam, “You may freely eat of every tree of the garden.” However, God also says, “But of the tree of the knowledge of good and evil you shall not eat. For in the day that you eat of it, you shall die.” Eve, however, responds, “We may eat of the fruit of the trees in the garden; but God said, ‘You shall not eat of the fruit of the tree that is in the middle of the garden, nor shall you touch it, or you shall die’” (Gen 3:2-3).

Three key differences emerge:

1. Addition to the Commandment: God’s command prohibits eating the fruit, but Eve adds, “nor shall you touch it,” a restriction not found in God’s original instruction. This addition might appear to be an overzealous attempt to avoid sin by avoiding even the occasion to sin. But that was the case she would not have plucked and ate  the fruit after a while. So it is  more likely a confusion about the exact boundary.
2. Paying Less Attention to Details: God specifies “the tree of the knowledge of good and evil,” while Eve refers to it as “the tree that is in the middle of the garden.” This lack of precision indicates a growing tendency to pay less attention to the details in the area where boundaries are often brocken.
3. Losing of  Freedom: God emphasizes the freedom to “freely eat” from every other tree. However, Eve’s response, “we may eat,” omits this sense of freedom. This suggests the inability that a person feels to put things right (slavery) in the area where boundaries are broken.

Breaking Boundaries

These discrepancies reveal that Eve’s boundaries were already compromised. The evil one begins by eroding the clarity of God’s instructions, making boundaries vague and uncertain. In our lives, this might manifest as small compromises in thought, speech, or action—areas where we justify minor lapses because they seem inconsequential. At times, this breaking of boundaries occurs without any sin at all. For example, a person in ministry might feel called to assist spiritually. They might help someone struggling with an addiction to pornography. This assistance might involve entering into a conversation to offer guidance. In the course of this discussion, a point mentioned might spark innocent curiosity, prompting them to search Google for more details. This seemingly harmless act could inadvertently lead to exposure to tempting content, resulting in a struggle in their thoughts. Such scenarios show how the evil one can subtly blur boundaries. Even well-intentioned actions can set the stage for further temptation.

Neglecting Details

Once boundaries are weakened, the evil one encourages a lack of attention to details in the affected area. While individuals may remain strong in other aspects of their spiritual life, their vigilance decreases where boundaries have been breached. For instance, a religious sister might initially feel guilty for missing personal prayer or the Rosary. Over time, she ceases to feel discomfort as she pays less attention to these spiritual practices. This desensitization is a critical step, as it normalizes neglect in specific areas without triggering alarm.

Losing of Freedom

As attention to details wanes, freedom is compromised in the area where boundaries are broken. The individual becomes emotionally or psychologically dependent on habits, attachments, or behaviors that were once avoided. For example, excessive use of a mobile phone might initially cause unease, but over time, the person may feel restless without it, indicating a loss of freedom. This dependency is subtle. It does not yet involve major sins. This allows the individual to rationalize their behavior with thoughts like, “I’m not doing anything seriously wrong.”

This first stage is insidious because it occurs without overt sin, making it difficult to recognize. The evil one’s goal is not to push individuals into immediate sin. Instead, the aim is to prepare them gradually. This ensures they are less capable of resisting when temptation arises.

Stage 2 (Lot): The Introduction of an External Element

The second stage involves the introduction of an external element into the individual’s life, which presents ideas contrary to their prior convictions. In Eve’s case, the serpent itself is the external element, entering her life as a seemingly benign presence. The serpent’s question appears caring, suggesting concern for Eve’s well-being: “Did God say that you shall not eat from any of the trees in the garden?” (Gen 3:1). This approach disarms Eve, making her receptive to the serpent’s influence.

Once boundaries are broken, attention to details is diminished. Freedom is compromised. The external element—whether a person, gadget, or habit—introduces ideas that contradict God’s teachings. The serpent tells Eve, “You will not die; for God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil” (Gen 3:4-5). This statement directly opposes God’s command, presenting a false promise that appeals to Eve’s desires.

In modern contexts, this external element might be a relationship, media influence, or material possession that subtly shifts one’s perspective. For a consecrated person, it could be a friendship that begins innocently but gradually introduces ideas contrary to their vows or spiritual formation. The external element initially appears caring, fostering emotional dependency, which makes it difficult to question its influence.

Stage 3 (Boat): Affected Convictions and Loss of the Sense of Sin

As the external element gains influence, the individual’s convictions are altered, leading to a diminished sense of sin. Eve is swayed by the serpent’s words. She begins to see the forbidden tree differently. “When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate” (Gen 3:6). What was once considered ‘not even to be touched‘ now appears desirable, delightful, and even necessary for wisdom.

As the external element gains influence, the individual’s convictions are altered, leading to a diminished sense of sin. Eve was swayed by the serpent’s words. She begins to see the forbidden tree differently. When the woman saw that the tree was good for food, she realized it was a delight to the eyes. The tree was desired to make one wise. She took of its fruit and ate (Gen 3:6). This shift occurs because the preparation process created broken boundaries. Neglected details led to lost freedom. These factors weakened Eve’s ability to discern right from wrong. She no longer feels the need to consult Adam. He was the correct source of her knowledge. God gave the commandment to Adam before Eve was created (Gen 2:16-17). At that time, God said, “You may freely eat of every tree of the garden. But of the tree of the knowledge of good and evil you shall not eat. For in the day that you eat of it you shall die.”

Later, God declared, “It is not good that the man should be alone.” He decided, “I will make him a helper as his partner” (Gen 2:18). Eve was created. After her creation, God did not repeat the commandment, trusting that Adam would explain it clearly to Eve. God entrusted Eve to Adam because He had confidence in Adam’s ability to convey the instruction with clarity and conviction. So if Eve did not know the commandment well, that would mean that Adam had failed in this responsibility. However, Adam cannot be blamed as the only cause of this failure. Eve did not feel the need to consult Adam. She also did not question the serpent’s contradictory ideas. In our lives, this stage manifests when we stop seeking guidance from spiritual directors. We rationalize that our actions are “not a big deal” or “natural.” Over time, we entertain these wrong convictions longer. As a result, we drift further from God. Our moral compass becomes misaligned.

For example, a cleric in formation might start seeing behaviors like excessive social media use or inappropriate conversations as harmless. They might believe these actions are harmless even though they go against their training. This stage, where they become less sensitive to sin, is crucial because it sets them up for the final step in the evil one’s plan. At this point, they don’t feel the need to openly discuss these issues with their novice master or spiritual director. We might think it’s because they’re embarrassed, lack confidence, or have other reasons, and it may seem that way on the surface. But the real reason behind this is the evil one’s strategy. By the time someone reaches this stage, they believe they can handle it on their own. They think it’s not a serious issue, so they don’t seek help or guidance.

Stage 4 (Pot): Forgetting Our Identity, Developing a Distorted Self-Image

The culmination of the evil one’s strategy is to make individuals forget their true identity. This leads to a distorted self-image. This distortion drives ongoing sinful behavior and influences others to follow suit. Eve, created in the image and likeness of God (Gen 1:26-27), is deceived by the serpent’s lie that she needs to eat the forbidden fruit to become “like God” (Gen 3:5). This deception convinces her that her God-given dignity is insufficient, erasing her awareness of her true identity. As a result, she acts on this distorted perception though she was not particularly to pluck and eat or to give it to Adam, who was with her but failed to intervene (Gen 3:6). Her actions reflect her lost identity. They also draw Adam into the same sin. This illustrates the ripple effect of a distorted self-image.

This loss of identity can manifest in two ways:

• An Inflated Self-Image: Individuals develop an overly confident view of themselves, dismissing sinful behaviors as insignificant. They may adopt an “open-minded” attitude, viewing disciplined or strict individuals as narrow-minded. Eve sees the tree as “desirable to make one wise.” This reflects her mindset. She believes she is gaining wisdom by disobeying God. Without specific temptations, they persist in these sinful behaviors. They engage in actions such as pride, gossip, or selfishness. They see these behaviors as justified or harmless. They also influence others, encouraging peers to adopt similar attitudes or behaviors, spreading the sin further.
  Example: A consecrated person might habitually boast about their ministry achievements. They believe they’re superior. They encourage younger members to prioritize recognition over humility. This behavior leads them into prideful actions.
• A Defeated Self-Image: Alternatively, individuals become overly focused on their weaknesses. They concentrate on their sinfulness, feeling unworthy or incapable of living up to their calling. This leads to despair or resignation, further distancing them from their true identity. Without specific temptations, they persist in sinful patterns—such as self-neglect or despair-driven indulgence—because they feel powerless to change. They draw others into their struggle. They share their hopelessness or justify sinful behavior. This leads peers to similar despair or compromise.
  Example: A consecrated person might feel overwhelmed by guilt over past failures. This could cause them to disengage from community life. They might confide in others, “I’m not cut out for this vocation.” This attitude prompts peers to question their own commitment and neglect their duties.

For Eve, forgetting her identity as a person created in God’s image has significant consequences. It leads her to pluck and eat the fruit without a direct temptation. She acts on her distorted belief that she needs it to become “like God” (Gen 3:5). By sharing the fruit with Adam, she draws him into the same sin. Adam was with her but failed to intervene (Gen 3:6). This situation illustrates how a forgotten identity can harm others. Adam did not try to intervene when the serpent proposed false ideas. This lack of action suggests he was already struggling at the first level of temptation. His boundaries were compromised. Probably his communication of God’s command (Gen 2:16-17) was vague or incomplete. He also failed to correct Eve’s misconceptions. This indicates a lack of vigilance, leaving him vulnerable. Eve, now in the fourth level of illusion, offers the fruit. Adam’s weak boundaries prevent him from refusing. He succumbs and moves through the subsequent stages of temptation.

In a similar way,  someone in the fourth level of illusion has a distorted self-image that drives ongoing sinful behavior. This person may affect another person struggling at the first level. At this level, boundaries are being eroded, especially in thought. If the second person’s boundaries are strong with TAPPING, Spiritual Fencing, and Meditation, they can resist the influence. They remain safe and even serve as a witness to God’s grace. However, if their boundaries are weak, they become susceptible to the influence of the person in the fourth level. They progress to the second level by accepting an external element’s false ideas. Then they move to the third level, facing altered convictions and loss of sense of sin. Eventually, they reach the fourth level, where they hold a distorted self-image. This progression perpetuates the cycle of sin.

In consecrated life, a religious sister or brother who has forgotten their identity as a humble servant of God might persist in behaviors that contradict their vows. They may neglect prayer or foster division without specific temptations. Their actions can influence others, such as batch mates or juniors, who are struggling at the first level with thoughts that weaken their own boundaries (e.g., justifying small lapses in discipline). If the junior’s boundaries are strong, grounded in spiritual practices, they can resist this influence. They might even correct or inspire the erring sister or brother. For example, they might say, “No, we’re called to live humbly and faithfully; this behavior doesn’t align with our vows.” However, if their boundaries are weak, they may adopt the same behaviors. They move through the stages of temptation. Eventually, they lose their sense of identity. This further spreads division or neglect within the community. Adam could have intervened if his boundaries had been strong. He might have said, “No, we must not eat this; the serpent’s words contradict God’s command.” This could have potentially halted Eve’s actions and protected them both. His failure highlights the critical importance of maintaining strong boundaries at the first level to resist the influence of those deeper in temptation.

Conclusion

The story of Genesis 3 reveals the evil one’s cunning strategy, which begins with subtle erosions of boundaries and culminates in a forgotten identity. The evil one prepares individuals for sin by breaking boundaries and diminishing attention to details. It also compromises freedom and introduces contrary ideas through external elements. This leads individuals to forget their God-given identity without direct temptation. Understanding this pattern empowers us to recognize and resist these tactics early, before they lead to spiritual downfall. For consecrated persons, this reflection is a call to reclaim their identity as children of God. They are encouraged to live out their vocation with clarity. They should act with conviction and fidelity. We can become aware and repent. By relying on God’s grace, we can break free from the evil one’s illusions. We can live as powerful witnesses to Christ’s redemptive love.