Spiritual Deism

One of the older problems in religion is the problem of suffering: If there is a good God, why is there so much suffering?

The first thing we must realize is that the world was not created for our comfort. The human world is not intended to be a paradise. It is to be an incubator for the growth of consciousness.

Instead of regarding humans as having been created by God in a finished state, it makes more sense to understand that humanity is still in the process of creation. We were not created perfect; we were created as a seed.

Think of proto‑consciousness as the raw material from which an evolved human consciousness arises. The point is for us to grow and become, more and more, like Ultimate Reality. This maturity cannot be accomplished by the Divine alone. It requires the uncoerced responses and willing cooperation of each human individual, through their actions and reactions in the world in which we have been placed.

We need to look at this from a developmental viewpoint. Humankind is a process of becoming the perfected being that the One is seeking to create. The world is not the best possible world; it is the only possible world.

Sins are selfish acts—things we do or say that place our interests above those of others. These are sins of commission: actions we knowingly take.

But there is another side to this: sins of omission. These are the things we refuse to do, even when duty calls, because they would require us to put others before ourselves.

Some sins of omission are simply the things we avoid because they inconvenience us. We recognize the duty, yet we neglect it.

This does not mean we should be at everyone’s beck and call. It means we must discern our duty—what we are truly obligated to do—and act accordingly. It is often harder to recognize sins of omission than sins of commission.

It is easy to see when we cross a line; it is harder to see when we fail to do what we should have done. One helpful question to ask is: What would Gotama do? What would Plotinus do? What would Socrates do? What would Yeshua do?

Evil is knowingly causing harm—harm to humans, animals, or the environment. It is saying or doing something with the intention of hurting another.

We live in an age where evil people are no longer called evil; they are called sick. Serial killers are no longer evil—they are just sick. The child rapist is no longer evil—just sick.

We should not confuse the feeling of sickness we experience when witnessing evil with the nature of the act itself. Evil has not disappeared. It is still here, and changing the label does not change the reality.

And so, if no one is called evil anymore, we fail to recognize when we ourselves act in evil ways. And we do. Part of growing up is taking responsibility for the harm we cause. When we intentionally hurt others to get ahead, it is evil. We need to call it what it is.

These three words—Being, Consciousness, and Bliss—describe the subjective experience of Ultimate Reality, called Brahman in Vedantic philosophy. All three are considered inseparable from the nature of the One. Let’s look closer at each aspect.

First, the One is Being—not a being, but Being Itself. According to the Sufi master Ibn ʿArabī, Ultimate Reality alone has the “oneness of being.” In other words, the One is the only true Being. Everything else is less than Being; process philosophy calls these “events.” The One is Being; all else is becoming.

Second is consciousness. The One is pure consciousness. The One does not think; it knows. It is aware. This is spirit.

Third is bliss. Only one reality experiences pure, uninterrupted happiness and eternal joy, and that is Ultimate Reality.

Ultimate Reality is nondual; it is an absolute unity. That is why Plotinus calls it the One and Gotama calls it the Unconditioned. It is beyond anything we know. The closest we can come to describing it is by saying it is Being, Consciousness, and Bliss.

Evolution is important in understanding ourselves. In our inner evolution, we developed a frontal cortex and gained a higher capacity for reasoning. At this point, the moral law began to emerge. And as this moral law developed, we began to develop conscience.

Since humans sprang from animals, our animal nature is still with us. This animal nature is the part that predisposes us to self-preservation and self-concern. It is the enemy of benevolence—not in every case, but in some, especially when the good of others is equal to our own.

This is why reason is so important in the development of morality. When reason reaches the point where it can discern right and wrong in a wider context, we become moral agents. We know that we should treat others as we want to be treated. We know that others are equal to ourselves, and that we should treat one another fairly.

We have an ongoing struggle with this animal nature, which in some traditions is called the lower nature or the carnal nature. We must put this to death, shut it off, and shut it out. We must use our reason to override our animal nature.

Nirvana literally means “to blow out.” In the Buddhist tradition, it refers to the extinguishing of the “three fires” of craving, aversion, and delusion. It signifies that the chains that bound you to conditioned existence have been broken; when you pass from this life, you enter into the deathless.

Henosis is the classical Greek word used in Neoplatonism for mystical “oneness,” “union,” or “unity” with the Ultimate Reality, called the One. It is an experience that can occur in this life, but is only fully realized when you pass from this life and return to the One.

What few realize is that Gotama and Plotinus are describing the same experience—the same realization of liberation from the conditioned realm. Both articulate two realities: the conditioned realm of becoming and the unconditioned reality of Being. The point is to cross from this shore to the far shore.

The reason this is not that clear is that they are approaching reality from different perspectives. Their civilization and cultural backgrounds are different; they are looking at the same ultimate reality from different angles.