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Blavatsky H.P. - Stray Thoughts on Death and Satan (view source)
Revision as of 22:44, 16 October 2023
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but acorns of which under nominal [26] conditions not one in a thousand ever developed into a tree, and suggested that as the majority of the acorns failed to develop into a new living tree, so possibly the majority of men fail to develop into a new living entity after this earthly death.}}
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<center>'''II'''</center>
<center>'''SATAN'''</center>
Satan is merely a type, not a real personage.
'''II'''. <u>It is the type opposed to the Divine type, the necessary foil to this in our imagination.</u> It is the factitious shadow which renders visible to us the infinite light of the Divine.
<u>If Satan was a real personage then</u> would there be two Gods, and the creed of the Manicheans would be a truth.
<u>Satan is the imaginary conception of the absolute in evil</u>; a conception necessary to the complete affirmation of the liberty of the human will, which, by the help of this imaginary absolute seems able to equilibrate the entire power even of God. It is the boldest, and perhaps, the sublimest of the dreams of human pride.
“You shall be as Gods knowing good and evil,” saith the allegorical serpent in the Bible. Truly to make evil a science is to create a God of evil, and if any spirit can eternally resist God, there is no longer one Got but two Gods.
To resist the Infinite, infinite force is necessary, and two infinite forces opposed to each other must neutralize each other.<ref>And evil being infinite and eternal, for it is co-eval with matter, the logical deduction would be that there is neither God nor Devil—as personal Entities, only One Uncreated, Immutable and Absolute Principle or Law: Evil or DEVIL–––the deeper it falls into matter, GOOD or GOD as soon as it is purified from the latter and re-becomes again pure unalloyed Spirit or the ABSOLUTE in its everlasting, immutable Subjectivity.[27]—Ed. Theosophist.
{{Style P-Signature|'''[27] True'''.}}</ref> If resistance
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on the part of Satan is possible the power of God no longer exists, God and the Devil destroy each other, and man remains alone; he remains alone with the phantom of his Gods, the hybrid sphinx, the winged bull, which poises in its human hand a sword of which the wavering lightnings drive the human imagination from one error to the other, and from the despotism of the light, to the despotism of the darkness.
The history of mundane misery is but the romance of the war of the Gods, a war still unfinished, while the Christian world still adores God in the Devil, and a Devil in God.
The antagonism of powers is anarchy in Dogma. '''N.I.''' <u>Thus to the Church which affirms that the Devil exists the world replies with terrifying logic: then God does not exist;</u> and it is vain to seek escape from this argument to invent the supremacy of a God who would permit a Devil to bring about the damnation of men; such a permission would be a monstrosity, and would amount to complicity, and the god that could be an accomplice of the devil, cannot be God.
The Devil of Dogmas is a personification of Atheism. The Devil of Philosophy is the exaggerated ideal of human free will. The real or physical Devil is the magnetism of evil.
Raising the Devil is but realizing for an instant this imaginary personality. This involves the exaggeration in one’s self beyond bounds o the perversity of madness by the most criminal and senseless acts.
The result of this operation is the death of the soul through madness, and often the death of the body even, lightning-struck, as it were, by a cerebral congestion.
The Devil ever importunes, but gives nothing in return.
St. John calls it “the Beast” (la Bête) because its essence is human folly (la Bêtise humaine).
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Éliphas Lévi’s (Bonae Memoriae) creed, and that of his disciples. We believe in a God-Principle, the essence of all existence, of all good and of all justice, inseparable from nature which is its law and which reveals itself through intelligence and love.
We believe in Humanity, daughter of God, of which all the members are indissolubly connected one with the other so that all must co-operate in the salvation of each, and each in the salvation of all.
We believe that to serve the Divine essence it is necessary to serve Humanity.
We believe in the reparation of evil, and in the triumph of good in the life eternal.
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