The Nature of Evil

When we learn of groups like ISIS committing extreme violence, including beheadings and systematic rape, we experience profound revulsion and question the perpetrators' humanity. While we label such acts 'evil', its fundamental nature remains unclear. Is evil controlled by a powerful entity like Christianity's devil or demons? Or does it originate from Islam's Saitan? In Hinduism, irrational evil is often embodied by rakshasas. This blog explores whether these concepts represent the same phenomenon.

 

Based on my understanding, informed by interactions with a range of spiritual leaders and the study of relevant literature, I am of the view that evil (or forces commonly referred to as the ‘forces of darkness’) can indeed manifest in powerful and tangible ways. While the initial part of my reflection may appear dramatic or irrational, I would encourage readers to continue through to the end in order to gain a more nuanced and comprehensive appreciation of the nature of evil. A partial reading may leave one with an exaggerated or distorted perception of what ‘evil’ truly entails.

 

One commonly recognised form of evil is the highly dramatized portrayal we encounter in films such as The Exorcist. While this depiction may appear sensational, such events can indeed occur. A human being may become entirely possessed by a demonic or darker force, serving as a medium to demonstrate the reach and influence of such entities. Though occurrences of this nature are far rarer than popular media might suggest, they are not entirely fictitious. Several notable works by experienced practitioners in this field, such as Malachi Martin and Gabriele Amorth, document these phenomena.

 

In Hinduism, while there is no central figure akin to Satan, exorcisms are still performed by skilled occult practitioners and tantrics to dispel malevolent forces believed to possess individuals under specific conditions. Nevertheless, these are rare events. More often than not, what is perceived as possession is, in reality, a manifestation of psychological or psychiatric disorders. Still, rarity does not equate to impossibility. Possession, when it does occur, is a profoundly significant event in a person's life and, as various texts suggest, may even be determined prior to birth. Furthermore, certain environmental conditions must be conducive for such dark forces to enter.

 

A second, and more unsettling, version of evil is the notion of direct incarnation. While we may comfort ourselves with the belief that every human is a divine creation, a sentiment that holds truth, it is also conceivable that darker forces are occasionally permitted to send their own emissaries into the world. These incarnations occur within the laws of time and space, often to fulfil certain cosmic functions. In the Mahabharata, for instance, Kunti uses sacred mantras to invite divine beings into her womb, resulting in the birth of the Pandavas. Similarly, it may be possible, under certain circumstances, to create the conditions for darker entities to incarnate. When we study the lives and atrocities of individuals such as Idi Amin, Hitler, or Abu Bakr al-Baghdadi, we find compelling reasons to consider whether these individuals were not mere humans, but incarnations of malevolent forces.

 

The third and more common manifestation of evil, in my view, occurs when malevolent energies hover like an invisible yet potent cloud over a specific population or geographic region for a designated period. This is not accidental but permitted by a cosmic balance, an agreement, so to speak, between divine and dark forces. During such times, entire populations may fall under the sway of fear, anger, and hatred, and rational, compassionate behaviour is temporarily suspended. While a few key figures may be more directly influenced by these forces, the true corruption lies in the atmosphere, the emotional and energetic climate of the region.

 

Consider the Rwandan genocide. Over the course of several weeks, groups of Hutus set up roadblocks to identify and murder Tutsis, including women and children, often neighbours with whom they had previously lived peacefully. The descent into such inhumanity seemed to erase all moral compass. Similarly, in Nazi Germany, ordinary citizens working within the regime facilitated the extermination of millions of Jews, often without any apparent sense of wrongdoing. During the 1984 riots in North India, Hindus who had long coexisted peacefully with their Sikh neighbours suddenly turned violent, committing unspeakable atrocities.

 

This form of evil is recognisable when otherwise reasonable individuals begin expressing themselves through language steeped in fear, hatred, and resentment. This shift signals the growing influence of dark energies.

 

Indeed, in cases of direct incarnations of evil, as described in the second version, the surrounding region also becomes infected, much like the scenario described above. Just as certain soil, moisture, and temperature conditions allow particular plants or weeds to thrive, so too do fear, hatred, and anger create fertile ground for dark forces. In fact, when a community emits strong negative vibrations, such as fear, suspicion, and rage, it can act as a beacon for malevolent entities to concentrate their efforts in that region.

In ancient Hindu scriptures, rakshasas are often portrayed as masters of maya (illusion) and powerful sorcery. In areas of social unrest, dark forces often sow rumours or dangerous thoughts which are then picked up by human intuition and acted upon. For instance, during the India–Pakistan riots, certain Muslim rioters, upon encountering Hindu men claiming to be Muslim, devised the cruel practice of checking for circumcision as proof of identity. These kinds of ideas are not always born from deliberate human reasoning. They are, I believe, seeded by evil forces in the environment and picked up by those susceptible to them.

 

What, then, is to be done by those living in areas where evil is palpably present? The answer is similar to how one responds to extreme cold. One keeps warm. This may involve sitting by a fire, wearing warm clothing, or lighting a small flame to create a zone of heat. Likewise, in total darkness, the first instinct is to light a candle. In the presence of powerful evil, the imperative is to remain connected to the divine source, through meditation if possible. For those untrained in meditation, sincere prayer to cosmic divine forces offers a viable alternative. The goal is to remain spiritually protected and grounded, allowing time to pass while refraining from drawing unnecessary attention.

 

As shown in the film Schindler’s List, even in the heart of immense evil, small acts of light can exist. Oskar Schindler, at great personal risk, saved hundreds of Jewish lives. While such heroism may not be possible for everyone, staying aligned with divine principles is itself an act of resistance and protection.

 

Interestingly, great spiritual masters such as the Buddha rarely spoke about evil in the personalised terms seen in other traditions. This omission long puzzled me. Unlike in the Bible, where Jesus casts out demons and confronts Satan directly, Eastern sages focused on meditation and attaining nirvana, which is liberation from the cycle of birth and death. In these traditions, there is less emphasis on external forces like God or Satan, and more on inner transformation.

 

After deep contemplation, I arrived at what I believe is a consistent explanation. At higher levels of spiritual understanding, evil does not exist as a tangible force. What exists is ignorance. Lest this sound like a contradiction to all I have stated thus far, allow me to clarify.

 

Consider the analogy of fire and ice. Both are extreme sensations. Fire burns, ice freezes. Fire can inflict pain, and so can ice. But while fire is generated by fuel, heat, and oxygen, cold has no independent existence. It is simply the absence of heat. Likewise, darkness is not a substance in itself. It is the absence of light. The deeper the darkness, the greater the absence of even the smallest light.

 

Thus, the so-called forces of darkness or evil are, in essence, entities that arise where spiritual light and wisdom are absent. When true insight shines forth, bringing discernment, compassion, and clarity, these dark influences dissipate. This is echoed in the Upanishadic mantra, Asato Ma Sad Gamaya, Tamaso Ma Jyotir Gamaya, "Lead us from untruth to truth, from darkness to light." These verses do not refer to devils or demons but rather to ignorance and enlightenment. Evil, at the highest spiritual level, is ignorance.

 

And yet, even if evil is fundamentally a lack of light, its effects in the material and psychological realms are undeniably real. Returning to the analogy, while cold is simply the absence of heat, the effects of extreme cold, such as frostbite, hypothermia, and disorientation, are painfully tangible. The same is true of spiritual darkness. Though it may stem from ignorance, its impact on individuals and societies can be deeply destructive.

 

This is why the earlier parts of this reflection must be read in conjunction with this understanding. While the metaphysical truth may be that evil is a deficiency rather than a force, its manifestations in our world are real, often catastrophic.

 

In this light, the Western conception of an all-evil Satan pitted against an all-good God appears, to my mind, overly dualistic and dramatised, a product of the binary thinking common in Western theology and popular culture. Films often delineate clear heroes and villains, good and evil. Yet, human experience, as we know, is rarely so absolute. Most people, and most events, exist in shades of grey.

 

From this perspective, Hinduism’s treatment of evil as ignorance, or a deviation from divine light, seems both more realistic and more compassionate. Even beings like the rakshasas are not beyond redemption. The demon-king Ravana, for instance, is often remembered as a great scholar and devout meditator who acquired many boons through penance and discipline. This reflects the inherent fairness of the cosmic order. Even those aligned with darkness can acquire merits through effort.

 

What emerges is a hopeful view. Even the most misguided beings are not irredeemable. Spiritual light, once perceived, can illuminate even the darkest corners. As the ancient Sanskrit prayer reminds us, Lokah Samastah Sukhino Bhavantu, "May all beings, everywhere, be happy." The promise of peace, joy, and growth is not denied even to those once allied with darkness. All may return, in time, to the path of light.

©Staju Jacob, 2016.

Staju Jacob is the author of path-breaking book Karmasutra The Karma of Sex, which deals with the karmic spirituality of consensual sexual actions. This book is available globally on various Amazon sites in Paperback , Kindle, Sony Kobo, Google books, Iphone Ibook etc.  He can be contacted on Twitter @KaRmasutraTKOS