The Supreme Doctrine - neo-alchemist

‘GOOD’ AND ‘EVIL’
sets about copying this model. At best this mode of action will achieve a kind
of training of the conditioned reflexes in which the negative impulses will be
inhibited in the interests of the positive; but it is evident that such an
evolution is incompatible with intemporal realisation, which presupposes the
conciliatory synthesis of the positive and negative poles, and the fact that
these two poles, without ceasing to oppose one another, can finally
collaborate harmoniously.
The conception of the two inferior principles, when the idea of the
Superior Principle is lacking, necessarily leads the man to bestow on these
two inferior principles a nature at once absolute and personal, that is to say to
idolise them. The positive principle becomes 'God' and the negative 'Devil'.
When the apex of the triangle of the Triad is lacking the base of the triangle
cannot remain horizontal; it swings a quarter of a turn: the inferior positive
angle becomes 'God' and rises up to the zenith ('paradise'); the inferior
negative angle becomes 'Devil' and falls to the nadir ('hell'). 'God' is
conceived as a perfect anthropomorphic positivity, he is just, good, beautiful,
affirming, constructive. 'Satan' is conceived as a perfect anthropomorphic
negativity, he is unjust, wicked, ugly, negating, destructive. Since this
dualism of the principles contradicts the intuition that man has, in other
respects, of a Unique Principle which unifies everything, the existence of
'Evil', of 'Satan', opposed to 'God', poses to man a problem that is practically
insoluble and forces him into philosophical acrobatics. Among these
acrobatics, there is an idea which we will see presently is well-founded, the
idea that 'God' wills the existence of the 'Devil' and not the other way round,
an idea which confers an evident primacy on 'God' in regard to the 'Devil';
but nothing in this dualistic perspective can explain why 'God' has need to
desire the existence of the 'Devil' while remaining perfectly free.
Let us note the close relationship which exists between this dualistic
conception 'God-Devil' and the aesthetic sense which distinguishes the
human animal from the other animals. The aesthetic sense consists in
perceiving the dualism, affirmation-negation, in 'form'. 'Satan' is deformed,
that is to say of negative form, form in the process of decomposition, tending
towards the formless. Man has an affective preference for formation
(construction) as against deformation (destruction). The form of a beautiful
human body is that which corresponds to the apogee of its construction, at the
moment at which it is at the maximum distance from the formless and has not
yet begun to return thereto. It is not astonishing that every morality should be
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