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Coincidentia Oppositorum

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Coincidentia Oppositorum
Méphistophélès et l’Androgyne par Mircea Eliade

Prologue en Ciel

Mircea Eliade parle ici de la « Sympathie de Méphistophèlés » dans le Prologue en Ciel ;le prologue de Faust par Goethe . Ainsi, Eliade dit que cette sympathie est réciproque ; On ne parle pas ici de Méphistophèlés comme l’ésprit qui est contre Dieu, mais qui est contre la vie ; la création . Donc, parce qu’il s’oppose à la vie, il essaie d’imposer le répas, la mort.
Même si ce démon est contre la vie, il arrive à faire le Bien. Il est le colaborateur du Dieu, qui est envoyé par lui sur terre pour être le maître de Faust. En parlant de l’unité des contraires, on peut parler aussi de Seraphîta par Balzac. Si on expose l’idée de l’androgynité Dieu-Satan dans Faust , dans Seraphîta nous parlons du mythe de l’androgyne qui Balzac a emprunté de Swedenborg. Dans les deux œuvres on parle de coincidentia oppositorum , qui est pour Jung la totalité de soi, le mystère de la double nature de Jesus et pour Nicolaus Cusanus la définition du Dieu.

Coincidentia oppostiroum ou l’unité des contraires
Tous les mythes et les rituels concernant l’unité primordiale existent pour rappeler les hommes que la perfection divine ne doit pas être conçue comme une somme de qualités et de vértus, mais comme la liberté absolue qui est au-déla de Bien et de Mal. Coincidentia oppositorum existe pour enseigner les hommes que la seule manière de connaître Dieu est par renoncer à expliquer et à imaginer la divinité par les moyennes imédiates et rationelles. Le folclor religieux est celui qui contient les enseignements sacrés. Il y a des croyances roumaines qui dites que Dieu et Satan sont frères ; Les bogomiles dites que Satan a été le premier fils du Dieu et Jesus le second. Donc, il y a beaucoup de mythes concernant cette relation Dieu-Satan dans les cultures populaires.
Il y a des mythes qui dites que Dieu n’a pas pu créer le monde sans l’aide de Satan, ou que

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