In fact, it is "unscrupulous" to blame an entire era in the history of mankind without trying to understand the motives of those people's actions. But it is enough to ask at least the following questions to begin with:

1) Did the witches themselves believe that they were witches?

2) Did the masses of the people see witches in these women?

(3) Was this belief introduced to the people by church preaching, or had it been in existence since pre-Christian times?59

4) Was there a border separating folk witchcraft from the magic that the educated alchemists and "theurgists" of the Renaissance and the Reformation were fond of?

(5) What is the percentage of those who have been accused of doctrinal transgressions and those who have been accused of direct magic among the people brought before the Inquisition?

(6) Were the views of those who were persecuted by the Inquisition for their views more "advanced" than those of the inquisitors themselves, or were they even more archaic and represented pre-Christian layers of the world?

(7) If the latter is true, then – from the point of view of cultural and scientific progress – what objective role did the Inquisition play in the history of Europe? Will it not be similar to the role of the cruel reformer Peter (and, by the way, the founder of the Russian Inquisition61) in the history of Russia?

Without an evidential answer to these questions based on source studies, it is impossible to present the victims of the Inquisition as unconditionally progressive people.

For a modern secular person, witchcraft is an "imaginary crime". And therefore it is understandable that such a person will be indignant at the execution of people for those crimes that they did not actually commit. But from the point of view of Theosophists, witches were witches and magicians were magicians, devils were devils, and corruption was corruption. "And the devil can be made to dance. Devils can't stand light and noise. It is not for nothing that shamans beat tambourines to get rid of low spirits."64 "The ignorant laugh at the existence of Satan and thus confirm the correctness of what was said by one subtle thinker: "The victory of the devil is that he was able to convince people that he does not exist." For when we do not believe in something or deny it, we cease to be afraid of it, and the more easily we fall into the snares set by the numerous minions of darkness."65 "Questioner: But what do you really mean by 'black magic'? Theosophist: Simply the misuse of psychic powers or of some secret nature, the use of occult powers for selfish and sinful purposes. – Questioner: But this is a medieval belief in witchcraft and charms! Even the Law itself had ceased to believe in such things! – Theosophist: So much the worse for the Law, for because of this lack of distinction it has led him to commit more than one miscarriage of justice and crime. This is only the term that frightens you with its "superstitious" echo. Shouldn't the law punish the abuse of hypnotic powers? No, he has already punished similar actions in France and Germany; but he would indignantly deny that he had applied the punishment to a crime corresponding to obvious sorcery. You cannot believe in the efficacy and reality of the powers of suggestion of healers (or hypnotists) and then refuse to believe in the powers that use them for evil. But if so, then you believe in Witchcraft as well. You cannot believe in good and not believe in evil, accept real money and refuse to believe in such a thing as counterfeit coin."66 "Witchcraft is unacceptable as a crime against humanity. Witchcraft should not be understood as evil against one person. The consequence of sorcery is much more harmful—it disturbs cosmic manifestations, it brings confusion into the supermundane strata. If the sorcerer failed to defeat the enemy, this does not mean that his blow did not kill several people somewhere, perhaps in different countries. Perhaps the vibration of evil will has found affirmation in the most unexpected place. It is impossible to imagine how many deaths and illnesses have been caused by evil will. Clouds of claws are rushing across the space, no one will take into account where this poisonous pack will land. A strong spirit will protect itself from evil sendings, but somewhere a weak person will get their infection. It is impossible to take into account such cosmic harm. Even Grace will not reach the full extent if it is spent along the way to disperse evil. It is possible to warn mankind very much against any sorcery," says Roerich's treatise "Aum" (ch. 28).

And, therefore, if the Renaissance or modern European society committed a crime by executing these sorcerers, then it must still be taken into account that it was a retaliatory measure: retribution with crime for crime, harm for harm. And, besides, it was a crime committed in a state of passion. A crime committed by frightened people who were really afraid of witches, because they believed in the reality of witchcraft...

Yes, it is disgusting to burn people. "A heretic should not be killed," says St. John Chrysostom (Discourses on the Gospel of Matthew, 46:1). But the historian differs from the moralist in that he must understand the logic of events and the motives of the persons who made our history, and not just give them marks for their behavior...

If, on the other hand, a moralist condemns some criminals (inquisitors) in order to unconditionally whitewash another group of criminals (sorcerers), then the question arises whether this moralist has any moral right to be considered a moralist at all.

So it was not science that the Inquisition was at war with, but magical superstition.