Six Theosophic Points, and Other Writings
5. We give you therefore to imder stand that when the mind thus enkindles itself in a form, it enkindles the whole spirit and body, and forthwith carries its imagination into the inmost fire of the soul, and awakens the inmost centrurti naturae.
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This, when it is enkindled, be it in wrath or love, apprehends itself in all the seven forms of Nature, which reach after the spirit of the soul's will, wherein is the noble image in which God reveals himself, and introduce their enkindled fire thereunto. As you have a similitude of this in fire: According to the matter in which it burns, such a light does it give; as is to be seen in sulphur compared with wood, and in many things besides.
6. We understand then by this, that whatever nature and property the fire hath, such a property getteth also the light and the power of the light.
7. Seeing then our noble image of God stands in the Light of life, in the soul's fire, it is highly recognizable by us how the spirit of the soul's will or the noble image is corrupted, and becomes enkindled in the source of wrath, often also in the source of love. And we see here our great danger and misery, and do rightly understand why Christ has taught us patience, love and meekness, viz. that the soul's fire kindle not itself in wrath, also that we give not occasion to others to kindle their souls' fire in wrath, in order that God's kingdom be not hindered.
8. Herein we recognize our heavy fall, that Adam has introduced into our souls' fire earthly matter, which burns as often as a source is awakened in the centre of the property of wrath. We see thus how we lie captive in God's wrath between anger and love, in great danger.
9. And we give you this highly to recognize.
You know, as we have set forth above and in all
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our books, how from fire light proceeds as another principle, and yet has the fire's property and power, for the fire's centre gives them to the light's centre. And how the light is also desirous, and has a matrix of longing desire, which makes itself pregnant in desire with the power of the light, viz. with the gentleness of the light; and in this pregnancy lies the substance of the hght, that is in the pure love of the Divine Nature.
10. And then we have informed you how the fire draws this substance into itself, uses it for its light's essence, and swallows it up in itself, but gives from the essence another spirit, which is not fire. As indeed you see that fire gives two spirits: One that is furious and consuming, consisting of fierceness as property of the first matter; and secondly an air-spirit, which is the property of the light's gentleness.
11. We are now to consider in what matter fire burns in the first essence. In whatever it has kindled itself, in love or anger, that is, in earthly or divine desire, such a fire it is, and gives also such a fire of light, and such a spirit from the fire of hght.
12. Now, if the matter of the first fire, wherein the fire burns, be good, then has the other fire of light also a good property, savour and source, and gives also a good, powerful, lovely light, and from the light's centre also a good and powerful spirit; and this spirit is the similitude of God, the noble image.
13. But if the first fire be evil in its essence, andp. 58 has an evil matter in which it burns, then is also the life's light a false source and a dim shining, as is to be seen in a sulphurous light; and the centre of this desiring light brings also out of its property such a matter into its fire, and the fire gives such a spirit from itself.
5. We give you therefore to imder stand that when the mind thus enkindles itself in a form, it enkindles the whole spirit and body, and forthwith carries its imagination into the inmost fire of the soul, and awakens the inmost centrurti naturae.
p. 56
This, when it is enkindled, be it in wrath or love, apprehends itself in all the seven forms of Nature, which reach after the spirit of the soul's will, wherein is the noble image in which God reveals himself, and introduce their enkindled fire thereunto. As you have a similitude of this in fire: According to the matter in which it burns, such a light does it give; as is to be seen in sulphur compared with wood, and in many things besides.
6. We understand then by this, that whatever nature and property the fire has, such a property getts also the light and the power of the light.
7. Seeing then our noble image of God stands in the Light of life, in the soul's fire, it is highly recognizable by us how the spirit of the soul's will or the noble image is corrupted, and becomes enkindled in the source of wrath, often also in the source of love. And we see here our great danger and misery, and do rightly understand why Christ has taught us patience, love and meekness, viz. that the soul's fire kindle not itself in wrath, also that we give not occasion to others to kindle their souls' fire in wrath, in order that God's kingdom be not hindered.
8. Herein we recognize our heavy fall, that Adam has introduced into our souls' fire earthly matter, which burns as often as a source is awakened in the centre of the property of wrath. We see thus how we lie captive in God's wrath between anger and love, in great danger.
9. And we give you this highly to recognize.
You know, as we have set forth above and in all
p. 57
our books, how from fire light proceeds as another principle, and yet has the fire's property and power, for the fire's centre gives them to the light's centre. And how the light is also desirous, and has a matrix of longing desire, which makes itself pregnant in desire with the power of the light, viz. with the gentleness of the light; and in this pregnancy lies the substance of the hght, that is in the pure love of the Divine Nature.
10. And then we have informed you how the fire draws this substance into itself, uses it for its light's essence, and swallows it up in itself, but gives from the essence another spirit, which is not fire. As indeed you see that fire gives two spirits: One that is furious and consuming, consisting of fierceness as property of the first matter; and secondly an air-spirit, which is the property of the light's gentleness.
11. We are now to consider in what matter fire burns in the first essence. In whatever it has kindled itself, in love or anger, that is, in earthly or divine desire, such a fire it is, and gives also such a fire of light, and such a spirit from the fire of hght.
12. Now, if the matter of the first fire, wherein the fire burns, be good, then has the other fire of light also a good property, savour and source, and gives also a good, powerful, lovely light, and from the light's centre also a good and powerful spirit; and this spirit is the similitude of God, the noble image.
13. But if the first fire be evil in its essence, andp. 58 has an evil matter in which it burns, then is also the life's light a false source and a dim shining, as is to be seen in a sulphurous light; and the centre of this desiring light brings also out of its property such a matter into its fire, and the fire gives such a spirit from itself.
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