On the Problem of Evil
Does Evil Exist? Why does it Exist? What is its Nature?
As old as humanity itself, the concept of evil has given us much to think about. The explanations of its origin differ. Is it the distancing ourselves from God? Is it matter, as the lowest emanated plane of existence, bordering on non-existence? Maybe is it just an illusion? Picture: Fountain of the Fallen Angel (Spain).
In traditional initiations, in addition to the knowledge pertaining to each tradition´s view on God and creation, the initiate is also given an explanation of why the perfection that existed before time was created was lost. How did we end up in an existence so full of struggle?
In theistic worldviews, this explanation necessarily has to take into consideration the fact of the existence of evil or suffering in a world created by an All-Powerful, All-Knowing and All-Good God. This issue, which could seem at first sight contradictory, has therefore been named the “Problem of Evil” (Theodicy).
Evil as Matter and Non-Existence
Some worldviews, most of them believing in the concept of emanations explained before, consider that material existence is intrinsically flawed or evil, since it is the aspect of creation that is further away from God and it borders on non-existence. Therefore, for example, many Gnostic texts do not speak of sin and repentance but deal with doctrines such as illusion and enlightenment. These concepts are typically found in “doctrines of the One” A,B, even though Gnosticism is frequently misrepresented as a dualist worldview.
For other traditions, evil can have its usefulness and even be partially redeemable, as in the case of Lurianic Kabbalah. This tradition considers that evil was created indirectly by God and it can be said to play a certain beneficial role. Here, the metaphorical “shells” surrounding holiness (Qlippoth), like a vessel containing a liquid, prevent the flow and the dissipation of the divine light of the Divinity.
Nevertheless, these “husks” also conceal God, and are opposite to holiness. They comprise an inverted realm, called the Other Side, which serves as a mirror image to the realm of the Holy Attributes of God (Sefirot). It is believed that the completely unclean shells will be destroyed during the restoration of the world, while the redeemable ones will be purified and sublimated.
Evil as an Illusion or Ignorance
In most Indian religions and mystical traditions, “evil” also has its usefulness. It is seen as a consequence of universal laws of causality that take into consideration the moral aspects in life (Karma). The necessary consequence of causing harm to others is to suffer it oneself in this life or in future ones, in one way or another. These views are focused on direct causality and what can be learnt through suffering in order to grow in wisdom and advance towards detachment and liberation. Legalistic concepts such as justice and retribution are not emphasized, although they are prevalent in the popular interpretation of the doctrine of karmic law in the West.
Regarding the source of this “evil”, in most Indian traditions ignorance or the Principle of Illusion (e.g., Maya) are seen as the ultimate causes of all that can be considered evil. However, Maya´s origin is problematic.
If all there is really is an absolutely simple One (e.g., Nirguna Brahman in Advaita Vedanta), then the principle of illusion can logically only be either a part of the One or it does not exist at all. If we accept the first option, then Maya is equal to Brahman (“God”), and Brahman is the source of all evil. If we accept the second solution instead, truth is not veiled in this world, so our quest to be liberated from it makes no sense.1Notice the dialectical way of reasoning even when thinking about ultimate reality, which may not be necessarily appropriate at that level, since human logical categories by definition cannot limit transcendent reality.
The only alternative solution is to transform Advaita (which means non-dual) into a dualist philosophy, which is a contradiction in terms. This is what apparently has been proposed by some modern scholars:
“Maya and Brahman together constitute the entire universe, just like two kinds of interwoven threads create a fabric. Maya is the manifestation of the world, whereas Brahman, which supports Maya, is the cause of the world.”
― Prakasatman. In Esther Abraham Solomon (1969),
Avidyā: A Problem of Truth and Reality
A. “Then Matter is simply Alienism (the Principle of Difference)?
No: it is merely that part of Alienism which stands in contradiction with the Authentic Existents which are Reason-Principles.
So understood, this non-existent has a certain measure of existence; for it is identical with Privation, which also is a thing standing in opposition to the things that exist in Reason.”
― Plotinus. The Enneads. 2.4.16
B. “There remains, only, if Evil exists at all, that it be situate in the realm of Non-Being, that it be some mode, as it were, of the Non-Being […].”
― Plotinus. The Enneads. 1.8.3
Evil as an Unavoidable Consequence of the Existence of Free Will
Other worldviews hold that the existence of evil is necessary for the existence of free will, and that God is able to use even evil itself for a good end.
In Christianity, for example, evil is not willed by God as a mechanism for human development and growth. It is only tolerated as long as the world is in its current fallen state. It is not to be integrated into a totality. Evil is conceptualized as sin, which means missing the mark, and is the consequence of the free will of created beings (angels and humans).
Nevertheless, even though God did not will evil into existence, He is able to use it to produce good fruits and lead us closer to Him, if we are able to learn from it. This nullifies (even mocks) evil itself, which cannot avoid being self-destructive as it has no ground for existence apart from being a negation of the good itself.
St. Irenaeus, for example, understood the existence of evil as necessary for human development in the current state of this world. He taught that through work and will we can shape our souls and become who we are going to be for all eternity. This life would be, then, a soul-making process where we have the opportunity to develop as moral agents and achieve the likeness of God.
In order to be able to claim our progress in this process as really ours, though, God must remain at an “intellectual” distance from us. Free will can only be completely free if I am not constrained to believe in God, because of the multiple implications this would have.
Figure 1. Orthodox Christian icon of the “Harrowing of Hades“. It metaphorically depicts Jesus Christ´s triumphant descent into Hell, bringing salvation to the souls held captive since the beginning of the world. The source of Life, the Logos, being affected by Death was an ontological and metaphysical impossibility that ended in the death of “Death” itself.
The concept of evil and death eventually destroying themselves can be clearly seen in the Eastern Orthodox Christian understanding of the death of Jesus Christ. It is an unavoidable consequence of their lack of ontological independent existence. There, the swallowing of Life (the Logos) by Death results in the annihilation of the latter.
C. “The enlargement of the light side of consciousness has the necessary consequence that the part of the psyche which is less light and less capable of consciousness is thrown into darkness to such an extent that sooner or later a rift occurs in the psychic system. At first, this is not recognized as such and is therefore projected – i.e. it appears as a religious projection, in the form of a split between the powers of Light and Darkness.”
― Carl Jung,The Symbolism of the Spirit. F.C.Econom (2000)
D. “…this integration [of the shadow] cannot take place and be put to a useful purpose unless one can admit the tendencies bound up with the shadow and allow them some measure of realization – tempered, of course, with the necessary criticism.
This leads to disobedience and self disgust, but also to self- reliance, without which individuation is unthinkable.”
― Carl Jung (1970).A Psychological Approach to the Dogma of the Trinity. Ch.6: Conclusion
Other Christian interpretation of evil (very prominent in the West), later developed mainly by Augustine of Hippo, is that of Original Sin. However, there are important differences between the doctrine of Ancestral Sin as understood by the church of the first two centuries and current Orthodox Christianity and the concept of Original Sin as understood by the Western church.
Ancestral Sin is focused on death as the primary inheritance we received from the original human archetype and person, Adam. In this view, universal human nature was partially corrupted in the original archetype. Any further existence coming from him had to necessarily carry this injury, too. A compassionate personal God then sacrificed Himself to provide a way to heal this injury without violating human free will or compromising divine justice. A therapeutic view is emphasized.
The concept of Original Sin, in contrast, gives primacy to inherited human guilt and Divine Justice. A legalistic view is the predominant one.
Evil as Unconscious or Repressed Personality Traits
Jungian pshychoanalysis transformed religious and metaphysical symbols and concepts into projections of unconscious human psychological realities (psychological reductionism).
In this view, highly present in popular culture, our purpose should be to integrate repressed aspects of our personality into a totality, the Self.
The Shadow C,D, represented in classical times by symbols of evil (e.g., the dragon) is the main antagonist in that process. However, once its existence as a part of ourselves is acknowledged, it is to be integrated into our whole personality in one way or another.
As can be seen, this is another version of the Union of Opposites doctrine discussed earlier. In fact, Jung was deeply influenced by Alchemy and other esoteric traditions (such as Gnosticism), and viewed his work as a rediscovery and reformulation of the truths of those ancient traditions in modern psychological terms.
Symbolism of Evil: the dragon, reptiles, symbols representing corruption (e.g., black goo [prevalent modern symbol]) or death (e.g., skull).
Recommended Reading
- John Hick.
- Orthodox Theology: An Introduction. Vladimir Lossky.
- The Enneads. Plotinus.
Notes
- Notice the dialectical way of reasoning even when thinking about ultimate reality, which may not be necessarily appropriate at that level, as human logical categories by definition cannot limit transcendent reality.
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Metaphysics: On Fate and Free Will
In this article we have become familiar with the main explanations about the nature of evil and the imperfections of our world, including suffering and death.
Is there anything that can be done about it? Are we free enough to be able to shape our own destiny, or are we chained to the whims of unseen forces?
In the next article we will discuss the position of the main traditional worldviews regarding the dilemma between Fate and free will.
- 1Notice the dialectical way of reasoning even when thinking about ultimate reality, which may not be necessarily appropriate at that level, since human logical categories by definition cannot limit transcendent reality.
