For what it’s worth, these were my thoughts on the subject, drawn together in the early 1990’s and posted here, earlier this year, on another thread:-
Recognition of Evil is half of Wisdom
Aversion to Evil is half of Love
Resistance to Evil is Half of Will
WHENCE EVIL? The existence of evil seems to refute the possibility of an all knowing, all powerful, all loving, all encompassing, and ever-present Supreme Being. The problem may be a defect in our awareness, dogma or rhetoric. For instance, evil may be an unavoidable consequence of permitting and exercising free will. In turn, this may be offset by grace; by a system of perfect justice (karma); and by the possibility of some consequences of evil being used for good, such as building character by resisting adversity.
WHENCE GOOD? Looking at the physical universe, we find an ethereal web, in which matter is more space than substance (even that consists of patterns of energy). Within such an intangible universe, the idea of an 'absolute' seems untenable. Rather, the wonder is that there is anything at all (yet, in a sense, the existence of anything is infinitely greater than that of nothing). Turning to the Second Law of Thermodynamics, we find that everything is expected to be deteriorating (PTL, p.41). Thus, science sees no problem with the question of "whence evil?", together with chaos, decay, conflict and darkness, as it expects this—and only this. Such an expectation turns the problem of evil back on itself: Look around you! Everywhere there is order, growth, co-operation and light.
MORAL RELATIVISM: Good is all that which is consistent with the evolution of consciousness and evil is all that which is inconsistent with it. However, moral relativism is now fashionable. It appeals to people seeking to selectively avoid the responsibility to exercise appropriate discrimination, (they seem to imply that morality is itself evil!?). Their avoidance usually involves the pretence of a sense of `Oneness', prematurely affected before realising an all-pervasive cognitive, emotional and behavioural identification of one's self with all life. Until then, a spotless conscience requires we abide by moral distinctions of which, rightly or wrongly, we are conscious. In other words, for one to do what one genuinely believes to be good, is good. Similarly, to do what one believes to be evil, is evil.
GOOD AND BAD: We find 'good' and 'bad' have meaning only in relation to a goal, (while we may casually say that smoking is bad for a person, what we mean is that it is bad in relation to the goal of a long and healthy life). Some things may be both good and bad, (for instance, some foods may be good for pleasure but bad for health). However, evil is real and meaningful only in relation to an overall system or ultimate 'Good' ('god') to which evil runs contrary, opposes or undermines.
ALL THINGS ARE ONE: Ultimately, there is One Life, or, in other words, 'All Things are One'. Evil, however, is nothing (or 'no-thing'); it is not a 'thing' and therefore has no place in the perfect unity of all that is. Even so, this does not mean evil is not real or is meaningless. Evil has a metaphysical reality (which may be individualised and personified with even greater facility than with aspects of the One Life (DFE, passim)). Thus, recognising our identification with all life or with all things does not involve acceptance of evil. Rather, it involves letting go of any attachment to it.
DEFINITIONS & QUALIFICATIONS: To truly love is to truly live; the words themselves seem to share a common origin. Likewise, the following remark may help define 'evil': 'EVIL' IS 'LIVE' SPELT BACKWARDS (PTL, p.42). Aldous Huxley, offered a similar definition: "Good is that which makes for unity. Evil is that which makes for separateness" (TCQ, q.7, p.154). With both definitions caution is necessary. That which is individually harmful may be collectively good, while the unity of separative forces may be evil. We need to be aware of the problematic nature of many moral issues and to be wary of declaring every disagreeable action or disharmony to be evil. We also need to recognise the divinity of each person (the sin, not the sinner, may be evil). Even so, this recognition properly applies to the goodness of a person's `higher self', not to their lower aspects (their personality, emotions, thoughts, habits and actions).
Half of morality is to overcome evil in ourselves and others. Once we can keep our passions and prejudices within due bounds, we are called upon to wrestle "
....against the rulers of the darkness of this world..." (Ephesians, 6:12). However, to be more against evil than for good has a tendency to evil (PTL, p.262). Thus, if some aspects of our lives primarily involve resisting evil, we need balance, ensuring that, in other aspects of our lives, we are actively working directly for good.
TO SUCCEED, EVIL MUST APPEAR GOOD: Further, we need to be mindful that, to succeed, evil must superficially appear good, (to deceive the perpetrator as well as others (PTL, pp.75/76)). Alignment to evil may be surprisingly common (PTL, p.47), and many evil people are eminent, placing great importance on control and status. They may be found under the cover of otherwise benevolent organisations (PTL, p.76). The subjective reality of good and evil depends less on the beholder than on the intent with which a deed is enacted. However, rarely does one have evil, as such, aforethought. Rather, one may persistently, selfishly and maliciously intend to harm, lie, steal, etc., which, when brought to light, is seen to be evil.
HALLMARKS: How then to recognise good and evil? The hallmark of Good is truth: that of evil is deceit. The motto of
The Theosophical Society, "
There is no Religion Higher than Truth," denotes the former; whereas, denoting the latter, we find habitual, even seemingly pointless lies (lying for the sake of lying), confusing inconsistencies, half-truths, distortions, concealments and suppressions (evil is ever striving to hide from itself and others (PTL, p.107)). Above all, evil is dangerous. Further, "
Until now we have properly focused on its danger and destructiveness. But there is another aspect of its ugliness: its small, cheap, tawdry dreariness" (PTL, p.263).
NIHILISM: Nihilism is the biggest deceit, whereby good and evil, because of their subjective nature, are dismissed as being meaningless concepts (PTL, p.39 & DFE, p.85). Taken to extremes, Nihilism tells us "
Fair is foul and foul is fair ..." (Macbeth 1:1). A variation of this lie is that evil should be welcomed as a dramatic part of the rich and entertaining theatre of life. This misses the point:
Evil is evil, is evil! We need to be careful not to abstract good and evil to the point of irrelevancy (PTL, p.42).
THE FIRST STEP ON THE PATH OF WISDOM: None of us is perfect, all of us sin and we all struggle against evil of our own making. Even so, it is itself evil to be exclusively concerned with ourselves. We need to resist evil wherever we encounter it. Although unfashionable among those wishing to avoid the issue and its responsibilities, appropriate discrimination remains the first step on the path of wisdom. This statement is substantiated by asking, "
Was Hitler OK? Lieutenant Calley? Jim Jones? Were the medical experiments conducted on the Jews in German concentration camps OK? The LSD experiments conducted by the CIA?" (PTL, p.293). As this quote, together with common, everyday examples (ibid.), illustrate, while our primary and ongoing concern is to dispense with evil in our own lives, we must also resist the evil of others, (if only by a brave declaration of principles).
THE KNOWLEDGE OF GOOD & EVIL: David Millikan wrote: "
At one level it would be nice to be relieved of the burden that a moral vision gives us, but I believe we lose an essential part of our glory as human being when we relinquish the right to moral indignation" (WA?, p.78). Seeking to understand his statement, we find he is contrasting Nihilism with Morality. Firstly, he acknowledges that good and evil do not exist in their own right. Rather, they are products of mind (KTT, p.139), (albeit, some current, scientific theories suggest that even matter is a product of 'mind' *1). Secondly, he alludes to the Judeo-Christian concept, whereby the ignorance of good and evil was the bliss of Eden, and to the Gnostic concept whereby it is our knowledge of good and evil which makes us like God (Genesis 5:22). Thus, it appears that mastering this knowledge is the purpose (dharma) of this stage of our evolution *2.
END NOTES*1. Matter is a product of 'mind': The self-sustaining properties of sub-atomic particles seem to be goal oriented, (implying a basic mental process); these particles are described in terms of forces, vibrations and relationships; beyond which is primitive space, (i.e., matter is energy); and we are beginning to accept that the act of observing influences events. Thus, concrete theories concerning the universe are no longer tenable. Rather, its nature is increasingly being seen to be consistent with theories whereby matter is a product of 'mind'.
*2. This stage of our evolution: Evolving from primitive systems, through the mineral, plant and animal kingdoms, to humans and adepts, we find, primitive systems master self-sustenance; minerals have self-sustenance and master self-generation, e.g., crystals; plants have self-generation and master self-endeavour, i.e., tropism; animals have self-endeavour and master self-consciousness; humans have self-consciousness and master self-control, i.e., morality; adepts have self-control and master self-sacrifice.
SOURCESDFE
But Deliver Us From Evil: An Introduction to the Demonic Dimension in Pastoral Care, J.Richards, Darton, et al.
KTT
Key to Theosophy: An Abridgment, H.P.Blavatsky, Quest
OVO
Practical Occultism & Occultism versus the Occult Arts, H.Blavatsky, TPH
PTL
People of the Lie: The Hope for Healing Human Evil, M.S.Peck, Rider
TCQ
Handbook of Twentieth Century Quotations, F.S. PEPPER (Ed.), Sphere
THG
Two Hands of God: An Exploration of the Underlying Unity of All Things, Alan Watts, Century Hutchinson
WA?
Worlds Apart? Christianity & The New Age, D.Millikan & N.Drury, ABC