From the works of Frithjof Schuon:
Manifestation is not the Principle, the effect is not the cause; that which is ‘other than God’ could not possess the perfections of God, hence in the final analysis and within the general imperfection of the created, there results that privative and subversive phenomenon which we call evil. This is to say that the cosmogonic ray, by plunging as it were into ‘nothingness’ – we might say from Beyond-Being, through all modes of being, on into no-being – ends by manifesting ‘the possibility of the impossible’; the ‘absurd’ cannot but be produced somewhere in the economy of the divine Possibility, otherwise the Infinite would not be the Infinite.
But strictly speaking, evil or the devil cannot oppose the Divinity, who has no opposite; it opposes man who is the mirror of God and the movement towards the divine.
(The Play of Masks, “Man in the Cosmogonic Projection”)
With the intention of resolving the problem of evil, some have maintained that evil does not exist for God, and consequently that for Him everything is a good, which is inadmissible and ill-sounding. What ought to be said is that God sees the privative manifestations only in connection with the positive manifestations that compensate for them; thus evil is a provisional factor in view of a greater good, of a ‘victory of the Truth’; vincit omnia Veritas.
(The Play of Masks, “Ex Nihilo, In Deo”)
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What should be said is that evil is integrated into the universal Good, not as evil but as an ontological necessity, (as we have pointed out above), this necessity underlies evil, it is metaphysically inherent in it, without however transforming it into a good.
(The Transfiguration of Man, “The Mystery of Possibility”)
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Infinitude, which is an aspect of the Divine Nature, implies unlimited Possibility and consequently Relativity, Manifestation, the world. To speak of the world is to speak of separation from the Principle, and to speak of separation is to speak of the possibility – and necessity – of evil; seen from this angle, what we term evil is thus indirectly a result of Infinitude, hence of the Divine Nature; in this respect, God cannot wish to suppress it; likewise, in this respect – and only in this respect – evil ceases to be evil, being no more than an indirect and distant manifestation of a mysterious aspect of the Divine Nature, precisely that of Infinitude or of All-Possibility.
One could also say that Infinitude engenders Possibility, and Possibility engenders Relativity; now Relativity contains by definition what we could term the principle of contrast. Insofar as a quality is relative – or is reflected in Relativity – it has ontological need of a contrast, not intrinsically or in virtue of its content, but extrinsically and in virtue of its mode, thus because of its contingency. Indeed, it is the relative or contingent character of a quality that requires or brings about the existence of the corresponding privative manifestation, with all its possible gradations and as a result, its defect, vice, evil.
Evil is the possibility of the impossible, since relative good is the Possible approaching impossibility; for it is from this paradoxical combination of Possibility with impossibility – impossibility becoming real only in and through Possibility – that Contingency or Relativity originates, if one may be allowed an ellipsis that is complex and daring, but difficult to avoid at this point.
If God cannot eliminate evil as a possibility, it is because in this respect evil is a function of His Nature and, being so, it ceases as a result to be evil; and what God cannot do, on pain of contradiction or absurdity, He could never will. However, the Divine Will opposes evil inasmuch as it is contrary to the Divine Nature, which is Goodness or Perfection; in this relationship of opposition – and in this alone – evil is intrinsically evil.
God fights this evil perfectly since, on all planes, it is the good that is finally victorious; evil is never more than a fragment or a transition, whether we are in a position to see this or not.
(Form and Substance in the Religions, “The Question of Theodicies”)
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The nature of evil, and not its inevitability, constitutes its condemnation; its inevitability must be accepted, for tragedy enters perforce into the divine play, if only because the world is not God; one must not accept error, but one must be resigned to its existence. But beyond earthly destructions there is the Indestructible: “Every form you see,” says Rumi, “has its archetype in the divine world, beyond space; if the form perishes what matter, since its heavenly model is indestructible? Every beautiful form you have seen, every meaningful word you have heard – be not sorrowful because all this must be lost; such is not really the case. The divine Source is immortal and its outflowing gives water without cease; since neither the one nor the other can be stopped, wherefore do you lament? . . . From the first moment when you entered this world of existence, a ladder has been set up before you . . .”
(Light on the Ancient Worlds, “The Shamanism of the Red Indians”( sic))
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