Six Theosophic Points, and Other Writings
life and sensibility from fire. It dwells in fire, and the fire apprehends it not. And this is the middle world.
35. Fire in the centrum naturae before its enkindling gives the dark world; but is in its enkindling in itself the world of light, when it separates into light and leaves the centre in darkness, for it is only a source in itself, and a cause of life.
36. It has creatures, but they are of the same fierce essence. They feel no pain; to them the light were a pain. But to the fallen devils, who in the principle were created in the world of light, to them the darkness is a pain, and fire a strength or might, for it is their right life, although according to many properties, by virtue of the centrum naturae, in accordance with that essence.
37. The third world is the outer, in which we dwell by the outer body with the external works and beings. It was created from the dark world and also from the light-world, and therefore it is evil and good, terrible and lovely. Of this property Adam was not to eat, nor imaginate thereinto; but the three worlds were to stand in him in order, that one might not comprehend the other, as in God himself. For Adam was created from all the three worlds, an entire image and similitude of God.
38. But seeing he has eaten of evil and good, and introduced the outer into the middle, the outer must now break off from the middle ; and a separation takes place, in which the outer must return into its aether, and the middle remains.
39. Thus, if one see a right man, he may say:
p. 41
I see here three worlds standing, but not moving. For the outer world moves by the outer body, but the outer body has no power to move the lightworld; it has only introduced itself into the world of light, whereby the light-world is become extinguished in man. He has, however, remained to be the dark world in himself; and the light-world stands in him immoveable, it is in him as it were hidden.
40. But if he be a right man by the new birth, then it stands in him as light shines through water, and makes the essence mobile and desireful, so that the essence buds. Thus it is with the new man in the Light. And as we cannot move the light of the sun, so neither can we move the eternal Light or the light-world. It stands still and shines through everything that is susceptible of it, whatsoever is thin like a nothing, as indeed fire and water are; though all is substantial, but in reference to the external as a nothing.
41. Thus each principle has its growth from itself; and that must be, else all were a nothing.
42. The principle of fire is the root, and it grows in its root. It has in its proprium sour, bitter, fierceness and anguish; and these grow in its proprium in poison and death into the anguishful stern hfe, which in itself gives darkness, owing to the drawing-in of the harshness. Its properties make sulphur, mercury and salt; though the fire's property makes not Sul in sulphur, but the will of freedom makes Sul in Phur, whilst the principle goes forward.
p. 42
43. But what advances into its properties is only Phur, viz. sternness, with the other forms in the centre. This is the chief cause of hfe and of the being of all things. Though it is bad in itself, yet it is the most useful of all to life and the manifestation of life. For there could be no hfe without this property, and this principle is gi'ounded in the internal and external world; in the internal as imperceptible, in the external perceptible by its fierceness.
44. The second Principle has also its growth from itself, for fire streams forth in light with its properties. But the Light transforms the fierce wrathful properties into a desire of love and joy. And therefore the fire's essence and property is wholly transformed in the Light, so that out of anguish and pain comes a love-desire, out of the stinging and raging a friendly sensible understanding.
life and sensibility from fire. It dwells in fire, and the fire apprehends it not. And this is the middle world.
35. Fire in the centrum naturae before its enkindling gives the dark world; but is in its enkindling in itself the world of light, when it separates into light and leaves the centre in darkness, for it is only a source in itself, and a cause of life.
36. It has creatures, but they are of the same fierce essence. They feel no pain; to them the light were a pain. But to the fallen devils, who in the principle were created in the world of light, to them the darkness is a pain, and fire a strength or might, for it is their right life, although according to many properties, by virtue of the centrum naturae, in accordance with that essence.
37. The third world is the outer, in which we dwell by the outer body with the external works and beings. It was created from the dark world and also from the light-world, and therefore it is evil and good, terrible and lovely. Of this property Adam was not to eat, nor imaginate thereinto; but the three worlds were to stand in him in order, that one might not comprehend the other, as in God himself. For Adam was created from all the three worlds, an entire image and similitude of God.
38. But seeing he has eaten of evil and good, and introduced the outer into the middle, the outer must now break off from the middle ; and a separation takes place, in which the outer must return into its aether, and the middle remains.
39. Thus, if one see a right man, he may say:
p. 41
I see here three worlds standing, but not moving. For the outer world moves by the outer body, but the outer body has no power to move the lightworld; it has only introduced itself into the world of light, whereby the light-world is become extinguished in man. He has, however, remained to be the dark world in himself; and the light-world stands in him immoveable, it is in him as it were hidden.
40. But if he be a right man by the new birth, then it stands in him as light shines through water, and makes the essence mobile and desireful, so that the essence buds. Thus it is with the new man in the Light. And as we cannot move the light of the sun, so neither can we move the eternal Light or the light-world. It stands still and shines through everything that is susceptible of it, whatsoever is thin like a nothing, as indeed fire and water are; though all is substantial, but in reference to the external as a nothing.
41. Thus each principle has its growth from itself; and that must be, else all were a nothing.
42. The principle of fire is the root, and it grows in its root. It has in its proprium sour, bitter, fierceness and anguish; and these grow in its proprium in poison and death into the anguishful stern hfe, which in itself gives darkness, owing to the drawing-in of the harshness. Its properties make sulphur, mercury and salt; though the fire's property makes not Sul in sulphur, but the will of freedom makes Sul in Phur, whilst the principle goes forward.
p. 42
43. But what advances into its properties is only Phur, viz. sternness, with the other forms in the centre. This is the chief cause of hfe and of the being of all things. Though it is bad in itself, yet it is the most useful of all to life and the manifestation of life. For there could be no hfe without this property, and this principle is gi'ounded in the internal and external world; in the internal as imperceptible, in the external perceptible by its fierceness.
44. The second Principle has also its growth from itself, for fire streams forth in light with its properties. But the Light transforms the fierce wrathful properties into a desire of love and joy. And therefore the fire's essence and property is wholly transformed in the Light, so that out of anguish and pain comes a love-desire, out of the stinging and raging a friendly sensible understanding.
No commentary for this page.
There is commentary on page 1.