Spiritual Deism

When discussing historical Deism, it is important to distinguish its early stages from its later ones. Early Deism was not a single, unified movement; as Wayne Hudson shows, there were many different kinds of Deism.

Early Deists believed in God, but not in the Christian conception of God or the pantheistic God of some philosophers. Their other religious beliefs varied. Some believed that God intervenes in the world, while others denied it. Only later did Deism become more unified.

The label “Deism” became a convenient term Christians could use for people who did not believe in the biblical idea of God. In some cases, people may have used the label “Deism” to avoid openly declaring more radical views. The risks of expressing religious dissent included persecution, loss of privileges, or even execution.

The problem is that the beliefs of actual Deists can get lost in the confusion. Add to that the fact that, in modern times, Deism is often reduced to a single definition, and the confusion is understandable. Only a deep study of Deism’s history can straighten that out.

Have you ever had the experience of being completely drained after talking to someone—like they pulled the energy right out of you? These are energy vampires.

If you are an introvert and an empath, you’ll understand this feeling very well. There are people who seem to actually drain your energy. At first, you might think it’s just you. But as you have repeated encounters with people like this, you begin to realize that they are people who are energy vampires.

An energy vampire is someone who takes more than they give in conversations and relationships. They leave you feeling tired, anxious, or depressed after interacting with them, even if nothing overtly “bad” happened. They often center attention on their own problems, drama, or complaints, without genuine curiosity about you.

I’m not sure of the full mechanism behind this, but it does seem that certain people draw energy to themselves. They feed off other people’s energy; they drain them.

The only way to respond to such people is to identify them and then avoid them as much as possible: limit time with them, set clear boundaries, and protect your attention.

As Spiritual Deists, we do not pray in the sense of requesting something. The universe is a closed system of cause and effect, and Ultimate Reality does not intervene to alter that order. We may reach toward God, but God does not intervene.

For this reason, our prayers are prayers of thanksgiving. Even positive psychology affirms that gratitude is something to cultivate; it supports human flourishing.

We may begin the day with a prayer of thanksgiving: “God, thank you for this day, the first day of the rest of my life.”

When we sit down for a meal, we may offer a prayer of thanksgiving: “Thank you, God, for this food, this breath, and this life.”

After meditation, we may offer a simple prayer of thanksgiving: “Thank you God.”

When we lie down at night, we may offer a prayer of thanksgiving: “Thank you, God, for this day. May I learn and grow, so that I may return to You my Source.”

There are times when we have to take a stand—when we must be on the side of right, good, and justice. There are times to stand up and speak out.

The problem is that we always want someone else to do it. But if it isn’t you, then tell me: who? And if it isn’t now, then tell me: when? The only thing that’s needed for evil to prevail is for good people to do nothing.

Of course, we have to use discernment and wisdom. Not every cause is a just cause; not every mission is the right mission for us. We have to weigh the strength of our own character, talents, and vocation.

Sometimes we must lead the resistance, and sometimes we have to follow. That depends on the situation, the people, the times, and a number of other factors. That’s why we need wisdom. We need to see things from God’s perspective. We need to see things, as the Stoics say, from above.

Happiness deals with positive emotion. It is beyond our control, and therefore it should be none of our concern. Do not pursue happiness, or it will never find you. The harder you pursue happiness, the further it is from you.

Rather, we should pursue flourishing. Flourishing is about personal growth, engagement, finding meaning in life, developing positive relationships, and making important accomplishments in your life. These are within our control.

Once we understand that flourishing is about becoming more and more like Ultimate Reality, we begin to understand why it’s important.

Flourishing is about personal development, self-actualization, and evolving our consciousness to better connect with Ultimate Reality. It’s a process that we have to be committed to. It’s something we have to daily cultivate by mindfulness and contemplation. It is not something that happens to us; it’s something that happens within us. It’s a choice we have to make every day.

The strange thing about pursuing flourishing instead of happiness is that happiness shows up unexpected. It is by pursuing personal development rather than happiness that we find inner peace. By not pursuing it, we find it. One of the many paradoxes of life.

The first four presidents—George Washington, John Adams, Thomas Jefferson, and James Madison—were deists. Historians generally agree that all four were religiously unorthodox when compared with traditional Trinitarian Christianity.

Thomas Jefferson is the clearest case. He rejected miracles, the Trinity, Christ’s divinity, and biblical revelation while retaining a belief in God and moral teachings.

John Adams was a Unitarian, which at that time could be characterized as **deistic Christianity**. He rejected the Trinity and Christ’s divinity but believed in God, morality, and providence.

James Madison is often classified as a deist, particularly because of his emphasis on natural religion and freedom of conscience. However, his private religious beliefs are less explicitly documented than Jefferson’s.

George Washington is the most disputed case. His refusal to take Communion, kneel during prayer in church, or be confirmed in the Anglican Church supports the deist interpretation. So does his preference for terms such as “Providence” and “the Supreme Being,” along with his avoidance of explicitly Christian language. Moreover, one of his pastors reportedly described him as a deist, which seems to provide particularly clear evidence.