Satan has its origin in mythology —
“The reading of the Chaldeo-Assyrian tiles has now demonstrated it beyond a shadow of doubt. We find the same idea in the Zohar. Satan was a Son, and an Angel of God. With all the Semitic nations, the Spirit of the Earth was as much the Creator in his own realm as the Spirit of the Heavens. They were twin brothers and interchangeable in their functions, when not two in one. Nothing of that which we find in Genesis is absent from the Chaldeo-Assyrian religious beliefs, even in the little that has hitherto been deciphered. The great “Face of the Deep” of Genesis is traced in the Tohu-bohu, “Deep,” “Primeval Space,” or Chaos of the Babylonians. Wisdom (the Great Unseen God) — called in Genesis chap. i. the “Spirit of God” — lived, for the older Babylonians as for the Akkadians, in the Sea of Space. Toward the days described by Berosus, this sea became the visible waters on the face of the Earth — the crystalline abode of the great mother, the mother of Ea and all the gods, which became, still later, the great Dragon Tiamat, the Sea Serpent. Its last stage of development was the great struggle of Bel with the Dragon — the Devil!
Whence the Christian idea that God cursed the Devil? The God of the Jews, whomsoever he was, forbids cursing Satan. Philo Judaeus and Josephus both state that the Law (the Pentateuch and the Talmud) undeviatingly forbid one to curse the adversary, as also the gods of the gentiles. “Thou shalt not revile the gods,” quoth the god of Moses (Exodus xxii. 28), for it is God who “hath divided (them) unto all nations” (Deut. iv. 19); and those who speak evil of “Dignities” (gods) are called “filthy dreamers” by Jude (8). For even Michael the Archangel durst not bring against him (the devil) a railing accusation, but said: “The Lord rebuke thee” (ibid 9). Finally the same is repeated in the Talmud.* “Satan appeared one day to a man who used to curse him daily, and said to him: ‘Why dost thou this?’ Consider that God himself would not curse me, but merely said: ‘The Lord rebuke thee, Satan’ (see Talmudic Studies in the Kiddushin Tract 81b).” (see The Secret Doctrine, Vol. 2., pg. 477-78)
Satan is the Universal Daimōn (the Genius). Evil lives in all matter, and pre-eminently in man. Think of “anti-matter,” dark matter, the polarity in molecules, &c.
“For over sixteen centuries the new masks, forced on the faces of the old gods, have screened them from public curiosity, but they have finally proved a misfit. Yet the metaphorical Fall, and as metaphorical atonement and crucifixion, led Western Humanity through roads knee-deep in blood. Worse than all, they led it to believe in the dogma of the evil spirit distinct from the spirit of all good, whereas the former lives in all matter and pre-eminently in man. Finally it created the God-slandering dogma of Hell and eternal perdition; it spread a thick film between the higher intuitions of man and divine verities; and, most pernicious result of all, it made people remain ignorant of the fact that there were no fiends, no dark demons in the Universe before man’s own appearance on this, and probably on other earths. Henceforth the people were led to accept, as the problematical consolation for this world’s sorrows, the thought of original sin.” (Helena P. Blavatsky, The Secret Doctrine, Vol. 2, p. 484)
DR. KINGSFORD’S “PERFECT WAY” ON THE SECRET OF SATAN
The true esoteric view about “Satan,” the opinion held on this subject by the whole philosophic antiquity, is admirably brought out in an appendix, entitled “The Secret of Satan,” to the second edition of Dr. A. Kingsford’s “Perfect Way.” No better and clearer indication of the truth could be offered to the intelligent reader, and it is therefore quoted here at some length: —
“ And on the seventh day (seventh creation of the Hindus),* there went forth from the presence of God a mighty Angel, full of wrath and consuming, and God gave him the dominion of the outermost sphere.†
 “Eternity brought forth Time; the Boundless gave birth to Limit; Being descended into generation.”‡
 “Among the Gods is none like unto him, into whose hands are committed the kingdoms, the power and the glory of the worlds:”
 “Thrones and empires, the dynasties of kings,§ the fall of nations, the birth of churches, the triumph of Time.”
For, as is said in Hermes, “Satan is the door-keeper of the Temple of the King; he standeth in Solomon’s porch; he holdeth the key of the Sanctuary, that no man enter therein, save the Anointed having the arcanum of Hermes” (v. 20 and 21).
These suggestive and majestic verses had reference with the ancient Egyptians and other civilized peoples of antiquity to the creative and generative light of the Logos (Horus, Brahma, Ahura-Mazda, etc., etc., as primeval manifestations of the ever-unmanifested Principle, e.g., Ain-Soph, Parabrahm, or Zeruana Akerne — Boundless Time — Kala), but the 12. “Many names hath God given him (Satan), names of mystery, secret and terrible.”
 “The Adversary, because matter opposeth Spirit. Time accuseth even the Saints of the Lord.”
[28, 29, 31] “Stand in awe of him, and sin not; speak his name with trembling . . . . For Satan is the magistrate of the justice of God (Karma); he beareth the balance and the sword . . . . For to him are committed Weight and Measure and Number.”
Compare the last sentence with what the Rabbi, who explains the Kabala to Prince Al-Chazari in the Book of that name, says; and it will be found that the Weight and Measure and Number are, in Sepher Jezirah, the attributes of the Sephiroth (the three Sephrim, or figures, ciphers) covering the whole collective number of 10; and that the Sephiroth are the collective Adam Kadmon, the “Heavenly Man” or the Logos. Thus Satan and the anointed were identified in ancient thought. Therefore,
 “Satan is the minister of God, Lord of the seven mansions of Hades” . . . .
The seven or Saptaloka of the Earth with the Hindus; for Hades, or the Limbo of Illusion, of which theology makes a region bordering on Hell, is simply our globe, the Earth, and thus Satan is called —
 “. . . . the angel of the manifest Worlds.”
It is “Satan who is the god of our planet and the only god,” and this without any allusive metaphor to its wickedness and depravity. For he is one with the Logos, “the first son, eldest of the gods,” 34. “And God hath put a girdle about his loins (the rings of Saturn), and the name of the girdle is Death.”
In anthropogony this “girdle” is the human body with its two lower principles, which three die, while the innermost man is immortal. And now we approach the “Secret of Satan.”
[37, 38, 39] “ . . . Upon Satan only is the shame of generation. He hath lost his virginal estate (so hath the Kumara by incarnating): uncovering heavenly secrets, he hath entered into bondage . . . . He compasseth with bonds and limits all things. . . .”
[42, 43, 44] “Twain are the armies of God: in heaven the hosts of Michael; in the abyss (the manifested world) the legions of Satan. These are the unmanifest and the manifest; the free and the bound (in matter): the virginal and the fallen. And both are the Ministers of the Father, fulfilling the word Divine. . . .” Therefore —
 “Holy is the Sabbath of god: blessed and sanctified is the name of the Angel of Havas” — Satan.
For, “The glory of Satan is the shadow of the Lord”: God in the manifested world; “the throne of Satan is the footstool of Adonai” — that footstool being the whole Kosmos. (Vide Part II., “Is Pleroma Satan’s Lair?”)
When the Church, therefore, curses Satan, it curses the cosmic reflection of God; it anathematizes God made manifest in matter or in the objective; it maledicts God, or the ever-incomprehensible Wisdom, revealing itself as Light and Shadow, good and evil in nature, in the only manner comprehensible to the limited intellect of Man.
This is the true philosophical and metaphysical interpretation of Samael, or Satan, the adversary in the Kabala; the same tenets and spirit being found in the allegorical interpretations of every other ancient religion.” (Helena P. Blavatsky, The Secret Doctrine, Vol. 2., pp. 233-35)