The Problem of Evil

The Problem of Evil

by esotericist Mark Stavish

The problem of evil is a perennial one for students of esotericism.  Various philosophies address the problem in different manners, but in synthesis, there seems to be several distinct areas of overlap and agreement.

While alchemy does not address the idea of evil directly, it speaks of purification, sublimation, and other acts that suggest that our emotions, physical matter, and thoughts can exist in an imperfect state and somehow brought to perfection, or at the very least, a more desirable condition. All matter is imperfect compared to its spiritual archetype that it incarnates, but it is not evil, that is, in active and conscious rebellion against the ‘Good.’

Gnosticism addresses evil in two ways: relative and absolute. Matter and material life are seen as undesirable, as they are prison houses of the spirit.  Like various schools of yoga and Buddhism, material life is to be escaped from and is de facto ‘evil.’ Matter keeps us from being free, unhindered, and spiritual beings without temptations and passions.  This is interesting in light of the idea that the early angels united ‘with the daughters of men’ and thereby created offspring of legend referred to as ‘giants’ in the Old Testament.  Clearly being ‘spiritual’ or without a physical body isn’t enough when it comes to being ‘passionless,’ but this seems to escape most of the discussion in this area.

Qabala is among the most balanced of the approaches in that it sees evil as relative, and necessary.  It is to be overcome without condemning the material world.

In fact, in Qabala and Alchemy material life is our life.  It is where we are in the here and now. We can think of earth as a school, a prison, a blank slate, or as whatever we like. Even if we believe in life having an evolutionary purpose and the influence of astrological Signs and Ages to push humanity along, life has no meaning until we give it meaning.  All the guiding and directing in the cosmos is worthless unless we commit ourselves to a cause, something greater than ourselves, and work to express it, even if we may not live to see it.

The great cathedrals of Europe, temples of the ancients, and other places of majesty and wonder were built by people who would never live to see them completed.  While for many of them it was just a job same as any other, or forced labor as a slave or serf, many of the artisans and professional builders employed took great pride in their work and saw it for what it was – a monument to something greater than the limits of earthly human life. Even in anonymity, their lives had, and still do, great meaning as we worship, tour, or simply admire from a distance, their labor, centuries after it was completed.

If you see material existence as good or evil, this is a reflection of your inner life. We hear often of the power of positive thinking, and the more cynical among us, who are often the more intelligent as well, sneer and either disregard it or simply pay lip service to the idea.

In truth, “Positive Thinking” is in many ways a lie.  However, the reason is not in the idea, or theory, but the language used to transmit it. When we conceptualize the idea of thinking, it is often relegated to the idea of problem solving, and as such, rational and logical processes.  However, thinking is more than logic, or problem solving, it is our worldview.  Our thinking is the filter we use to process the world, how it works, our place in it, and relationship to others.

The greatest power in our ‘thinking process’ is not our ability to reason and use logic, but our ability to feel.  Our emotions are our greatest asset in this area.  If we ‘feel’ positively about life, then life takes on a flavor, color, or experience that logic and reason cannot transmit.  Emotions are the driving force, the energy of the psyche, of human consciousness.  When talk of the “Power of Positive Thinking” what is really being said is the “Power of Positive Feeling.”

Studies have shown that ‘optimists’ are more successful than ‘realists.’  This fundamental fact explains why so many smart people are often so under-achieving, under-paid, and under-fulfilled with their lives.

Modern educational systems develop the rational and logical at the expense of the emotional. Cynicism is encouraged and rewarded by the media, and academia.  Yet if we look closely at ‘realists’ we see that they are essentially looking for an excuse not to act. They are afraid of failure, of making a mistake, of essentially living, and also of dying.

If you come to accept your mortality, then fear drips away, and problems of success, failure, even good and evil take on a more manageable perspective.  Accept this – you will die, so act, and act as if it is today, for someday it will be.

This doesn’t mean that we throw away our resources, or ignore reason and logic, but instead, that after considering them, we still pick something and dedicate ourselves to its realization.

If you would like to be successful, and find meaning in your life, you must first decide what is the single thing you want to accomplish. What do you want to dedicate your limited, and numbered human days to promoting, building, and embodying even if you do not live to see its fruition?

Second, turn off your television.  Get rig of cable, satellite TV, [Katia inserts: Pokemon Go, Facebook, Cellphone addiction] or whatever it is that you plug into that drains your life force.

Third, meet and collaborate with others who are seeking to build and promote their lives, even if their projects are not esoteric or spiritual in nature, so long as they are developing, encouraging, and demonstrating the effectiveness of an ‘optimistic’ attitude.

Fourth, do not discuss your plans with anyone who cannot directly assist you in their fruition. Avoid nay sayers and similar ‘realists’ who will tell you from their position of superiority, built upon a mountain of failure and self-imposed fears and limitations, that what ever ‘It’ is, ‘it can’t be done.’

Fifth, read biographies about the great men and women who have overcome all obstacles to achieve their dreams.  Even if the books are older, and the stories slightly romanticized, read them anyhow. It is inspiration and example that you are seeking to internalize and emulate, not a ‘tell-all’ expose. A wonderful example of this kind of inspirational biographical writing is Twelve Against the Gods by William Bolitho.

Sixth, and finally, give back, here and now. Generosity is a form of confidence in the future, as well as gratitude for what you have. Give of your time, knowledge, and material wealth.  All three must be given for this to work, because in doing so, you create a chain of events and habits, that will cascade back onto you and reward you with opportunities otherwise outside your reach.  In your acts of generosity of time, talent, and treasure, your true inner attitude, deepest held feelings, are revealed.  However, the time is now, and without concern for your ‘personal reward’ that might come as a result of your actions. Give, give generously, give wisely, give regularly, and give impersonally.

In doing this, you create a better life for yourself, and a better world for others in which evil has no place to hide or to grow.

This document may be cross-posted as long as the authorship and copyright attribution remains intact.

For more information on how to use the power of belief and emotions to create a better life for yourself and others, see [Mark Stavish’s awesome new book] :

The Inner Way – The Power of Prayer and Belief in Spiritual Practice

Morality and Ethics in Esotericism – Dirty Words in an Unclean World

Morality and Ethics in Esotericism – Dirty Words in an Unclean World

by esotericist Mark Stavish

Kabbalah for Health and Wellness book cover for spiritual counseling teaching healingWhile it is generally agreed that our outer health, and even material circumstances, are a direct reflection of our inner wholeness, the connection of this idea in reality is a lot less simple for many in practice.  Much, if not all of this difficulty comes from the notion that esotericism is a sort of ‘do it yourself’ process, in which practitioners can ‘pick what they like and leave the rest behind’.  In reality, while that is fine to tell drug addicts and alcoholics in an NA or AA meeting and who are on the edge of total self-destruction (so anything is better than nothing) it is a lie when it comes teaching students who “of their own free will and accord” have placed themselves on a path of illumination.

In Kabbalah for Health and Wellness there is a discussion of the role of the Ten Commandments (as well as the two given by Jesus) in psychological and physical health so that inner realizations could take place.  Somehow the knee-jerk rejection of anything rooted in Western culture took sway, and some neo-pagans reviewing the book seemed bent on criticizing this point rather than taking a step back and remembering that kabbalah is essentially Jewish, even when it is dressed up in late 19th and early 20th century polytheistic and reconstructionist metaphors.  You can throw the baby out with the bathwater, but then in the end, you are left holding an empty bucket.

This desire to strip traditional teachings of any connection to their past is in no means limited to studies of kabbalah. American Buddhists are notorious for it as well. Like their Leftist, counter-culture, Sixties holdovers in the neo-pagan community, American Buddhists find it nearly impossible to sit down, shut up, listen, and change their point of view – even if for a moment – but instead insist on picking and choosing what moral and ethical precepts they like and which ones they don’t like. This is especially true when it comes to teachings against sexual license in general. This is further extended into the need to turn everything into a political and social movement rather than do the hard work of deconstructing and reconstructing themselves as individuals. It is as if the idea of actually being an individual – even for a moment – is too frightening to their entrenched collectivist ideology.  “If it is good enough for me, then it is good enough for everyone” seems to be the motto of too many pathological reforms across many of the current spiritual groups in the United States, Europe and the Middle East.

Within Buddhism and its Tibetan predecessor, Bon, there are Ten Virtuous Deeds. Like the Ten Commandments for those who practice kabbalah, in any of its forms – Christian or Hermetic – the Ten Virtuous Deeds are not an option, but must be strictly followed.

These Ten Virtuous Deeds are:

  1.  Avoiding taking another’s life, including animal and plants beings whenever  possible.
  2.  Practicing generosity.
  3.  Being mindful, paying attention to what you are doing and what you are  thinking of at any moment.
  4.  Following moral discipline to overcome sexual misconduct.
  5.  Telling truth and avoiding falsehood.
  6.  Working to bring together friends who have separated, and not spreading  rumors.
  7.  Speaking peacefully and calmly and avoiding harsh language.
  8.  Practicing – prayer, meditation, pilgrimages, and other works, rather than  wasting time, particularly on gossip.
  9.  Being free of evil thoughts towards others, generating love and kindness  towards them rather than harmful thoughts.
  10.  Being free from wrong views of the teachings one is receiving, particularly firmly realizing the truth of the law of karma (cause and result or effect), and firmly entering the spiritual pathway.

If we take a careful look at these non-optional moral and ethical requirements, we can see that they are in fact even more stringent than the so-called Ten Commandments found in Jewish scripture and adopted by the Christians. The Ten Commandments can be summarized into: put God first, don’t blaspheme, keep one day set aside for spiritual practice, don’t steal, don’t kill, don’t lie, don’t commit adultery, and don’t desire for what another person owns.  The Egyptian Negative Confession to Truth or Maat is even more detailed, yet repeats the same themes.  All of these guidelines are direct and to the point – if you want to know God, or experience enlightenment, then these are the rules you need to follow.  And if these are too burdensome, then your journey will become a longer and more difficult one. The choice is up to you.

The simple truth is that only by following such guidelines, particularly when it is difficult, causes us material or social loss, and goes against our predisposed ego (self-pitying and self-limiting) image we cherish of our self, can we really say we are on the Path.  Only with a firm commitment to organize our inner life and master the inner energies that run rampant within our psyche, can we hope to be open to deeper realizations and experiences we call spiritual, as well as to project that new found harmony as power and form in the material world.

We can either treat genuine and authentic spiritual teachings as a rich multi-course meal that has been laid out for us by a master chef and staff, or we can treat it like a buffet where we indulge our preferences and walk away having paid too much money for second or third rate food only to get indigestion.

For Western esotericism to survive and thrive in its own soil it must provide solid evidence that it is more than just a collection of occult and psychic thrill seekers, but has real and tangible means of living a healthy and happy life. Morality and ethics is the beginning and end of who we are and the litmus test of our spiritual path, for this shows how we treat others and ourselves.

The above article was first posted in VOXHERMES in February 2008.

Words of My Teachers – A Companion to the IHS Audio Programs