Implications of Seeing Ourselves as Spiritual Beings

In earlier posts we reviewed two mental models based on the concept of man as a rational animal: those of human nature as aggressive and selfish. We concluded that these proposals not only lack a scientific basis, but also act as self-fulfilling prophesies that create a culture of greed and violence.

In this post, we will briefly review a few concepts of man as a spiritual being, which can be grouped under three general viewpoints: innate evil (and sinner), inherent goodness and a double nature. In this case, due to the sensitive nature of this subject matter, we will limit ourselves to describing the respective mental models and their impacts on society, without questioning their philosophical or religious foundations, which will be left up to each reader. 

a.      Innate Evil

According to a concept that has been especially well received among Western societies, human beings are inherently ‘bad’. Different explanations are sometimes given to support this point of view. Some see man as a fallen angel who must strive to go back to his original condition in heaven. Others believe that he has inherited a sin that was committed by the common forebears of all humankind. Still others consider that for historical reasons God has allowed a ‘devil’ to reign in the human world for a certain length of time. Finally there are those who, observing the situation of the world, conclude that a flaw in the human soul compels us to wickedness.

These notions, despite their diverse variations and origins, have certain positive effects in common. They lead to the recognition that all human beings have the potential to commit acts that go against their individual and collective wellbeing. This recognition can lead to the humility to admit our own weakness, imperfection and need for support from others, or from God. It can also lead to a healthy attitude of tolerance, understanding and compassion vis-à-vis the faults of others.

However, believing the human spirit to be ‘bad’ by nature can also lead to certain undesirable outcomes. For example, many efforts to improve the human condition focus more on attacking human faults than on cultivating our potential goodness. Numerous studies have shown that this approach tends to have the effect of strengthening the very evils that it seeks to eradicate. Furthermore, a belief in man’s inherent wickedness can often be used as an excuse to not make an effort to improve, under the pretext that we are ‘only human’, or that “the devil made me do it”. 

b.      Man as a Sinner

This mental model of human reality, which has both a secular and religious version, emphasizes man’s defects, limitations, tendency to err and incorrigibility. In secular society, “he’s only human” is a phrase often used to excuse someone for his shortcomings while simultaneously affirming the limitations of human nature. This can lead to a compassionate understanding of the errors of others, but gives no motivation to overcome errors and strive to become better.

The religious version of this model emphasizes man’s natural tendency to sin or err, but offers the possibility that he can be saved from sin, that all his sins can be forgiven, and that through the help of God, or more specifically Christ, he can overcome sin and live a relatively saintly life.

At its best, this conviction can lead not only to a compassionate understanding of others’ sins, but also to honesty and humility about our own, and to a conscious dependence on God to give us strength to live according to His Teachings. In this case, it can serve as a powerful motor for personal transformation, although it doesn’t address the need for social transformation.

However, there are also possibilities of “abuse” inherent in this belief system that must be avoided, if transformation is to occur and moral leadership practiced. Since a means exists for the forgiveness of sins, at times a concept of “cheap grace” gains a footing, which basically asserts that it is all right to continue sinning, because forgiveness is guaranteed.

Also the means for obtaining forgiveness is often linked to very specific religious doctrines and dogmas. A belief that these doctrines should be accepted with “blind faith”, and that it is sinful to question the particular understanding of Scripture of one’s own church, to consider other possible meanings or interpretations, and to judge rationally between them, precludes the investigation of truth.

The link between “salvation” and particular religious dogmas can also result in an exaltation of those who share one’s particular religious beliefs as the only ones “saved” and in intolerance and prejudice toward those who do not share those beliefs. This can lead to fanatical behavior that impedes the person’s process of personal transformation, aggravates disunity in the solution of social problems and discredits the true nature and role of religion in society, which is to promote love and unity among all peoples. 

c.       Inherent Goodness

A second concept, more common among Eastern cultures, is that human beings are essentially ‘good’. This category also includes a broad range of ideas. Some simply say that by definition God is good, that therefore His creation must necessarily be good, and so humanity cannot be bad. Others believe that the human soul can evolve spiritually until it becomes God, or that we are already a part of God understood as the sum total of all existing things. To explain the exist­ence of evil in the world, some respond that although we are created good, society corrupts us.

These notions also share certain positive implications. They lead to accepting that we all have the potential to behave morally, in ways that benefit all. They also have the effect of promoting a positive self-image. They focus one’s attention on the seeds of goodness growing in each person, which promotes the development of positive qualities. Finally, they tend to enhance the efficacy of efforts to improve the human condition, as they center efforts more on cultivating virtues than on attacking defects.

However, the concept of man’s inherent goodness can also lead to error. For example, some pedagogues who followed this philosophy believed that children’s inherent goodness should be left to blossom ‘naturally’ without adult intervention. However, most people need help to channel and discipline their talents and capabilities, and to avoid negative attitudes and behaviors. Furthermore, on a larger scale, these assumptions may dissuade some from resisting the evils of society, if they think that man’s inherent goodness means that these problems will solve themselves over time. 

d.      An Alternative Approach

Like so many things in life, when faced with two opposite proposals, often the truth is not to be found in either of the two extremes, but rather in our recognition of their complementarity. In this case, a third concept of human nature that is gaining acceptance in both East and West is that man has a ‘double nature’. Given the limitations of the concepts of innate evilness versus inherent goodness, this more balanced approach maintains the benefits of both models while avoiding their negative effects.

On the one hand, it accepts that latent in the human soul lies the potential for all of the goodly qualities that are attributed to God, such as love and wisdom, justice and mercy, power and tenderness, etc. This aspect of human beings, which could be called its higher nature or noble essence, would explain the statement that we are created in God’s image. It is as if to say that God has planted in the fertile soil of the human heart the seeds of His wonderful attributes.

On the other hand, it recognizes that human beings also have a dark side that goads us to selfish attitudes and harmful behavior. This aspect of our being, which could be called its lower nature, is what drags us down towards hatred and divisionism, oppression and injustice, perversity and corruption. The soul, like a mirror, can reflect the vices of the lower nature, or turn upwards to reflect more and more divine qualities.

These two human facets are continually struggling with each other, which has been the theme of many written and theatric works. It is as though our higher nature or essential nobility were the motivation and energy driving us to climb a steep, high mountain, with our lower nature representing the gravity and weariness that drag us down and slow our progress.

We said before that the concepts of innate evil and inherent goodness in humankind sometimes do not motivate us to cultivate virtues intentionally, because in response to the former we attack what is bad and under the latter we wait for goodness to blossom naturally. In contrast, the understanding of a double nature in human beings demands that we nurture positive qualities, because in the absence of light, all that is left is darkness. Just as we light a lamp to illumine the night, we can overcome our vices by developing virtues to replace them.

If we possess all the divine qualities in potential form, then our true destiny consists of developing those attributes that lie latent within our beings, just as the fate of a seed is to become a great tree, full of leaves, flowers and fruits. We know that a seed needs to be carefully planted and patiently cultivated in order to reveal its full potential and so fulfill its inherent destiny. Similarly, an effort is needed to bring to light all of the marvelous qualities that lie hidden within the human soul.

To recognize the existence of those attributes is the first step, but if we wait for them to flourish on their own, it is more likely that they will shrivel up for want of irrigation and be choked out by weeds. The choice is ours. 

For further information on this topic by the same author, click here.