Six Theosophic Points, and Other Writings
8. But if it give itself to a nothing, then it is desireless, and falls unto the fire of light, and then it cannot burn in any pain; for it brings into its fire no substance from which a fire could burn. Seeing then there is no pain in it, neither can the life receive any pain, for there is none in it; it has fallen unto the first Magia, which is God in his triad.
9. When the life is born, it has all the three worlds in it. The world to which it unites itself, by that it is held, and in that fire enkindled.
10. For when the life enkindles itself, it is attracted by all the three worlds; and they are in motion in the essence, as in the first enkindled fire.
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Whatever essence the life in its desire takes in and receives, its fire burns.
11. -If the first essence in which the life enkindles itself be good, then is also the fire pleasant and good. But if it be evil and dark, consisting of a fierce wrathful property, then is the fire also a wi-ath-fire, and has a coiTcsponding desire conforming to the property of the fire.
12. For every imagination desires only essence like unto itself, wherein it originally arose.
13. The life of man in this time is hke a wheel, where the undermost is soon uppermost. It enkindles itself at every essence, and soils itself with every essence. But its bath is the movement of the heart of God, a water of gentleness ; and therefrom it is able to introduce substantiality into its fire-hf e. The election of God depends not on the first essence. i
14. For the first essence is only the mysterium for a life; and the first life with the enkindling belongs properly to its mysterium out of which it proceeded, be it wholly fierce essence, or a mixed essence, or an essence of light according to the light-world. [
15. The property from which the life first takes its rise, from that also burns the light of its hfe. This life has no election, and no judgment is passed upon it ; for it stands in its own primitive condition, and carries its judgment in itself. It separates itself from all other som'ce (Qual) ; for it burns only in its own source, in its own magical fire.
16. Election is in respect of that which is intro134 SIX MYSTICAL POINTS duced, whether it belong to the hght or to the darkness. For according as it belongs to the one property or to the other, so also is its life's will. And here it becomes known whether it is of the fierce wrathful essence, or of the love-essence. So long as it burns in one fire, it is forsaken of the other ; and the election of that fire wherein it burns passes upon the life; for it would have it, it is of its property.
17. But if that fire's will (as the flying punctum) plunge into another fire and enkindle itself therein, then it may enkindle the whole life with that fire, if it remain in that fire.
18. Then is the life new-born, either unto the dark world or unto the world of light (in whichever the will has enkindled itself), and upon it comes another election. And that is the reason why God suffers people to teach, and so does the devil. Each wishes the life's will to plunge into his fire, and enkindle itself. And then one mysterium seizes the other.
THE THIRD POINT
On sin. What is sin, and how it is sin.^
1. A thing that is one has neither commandment nor law. But if it mix with another, then there are two beings in one, and also two wills, one running counter to the other. There is the origin of enmity.
8. But if it give itself to a nothing, then it is desireless, and falls unto the fire of light, and then it cannot burn in any pain; for it brings into its fire no substance from which a fire could burn. Seeing then there is no pain in it, neither can the life receive any pain, for there is none in it; it has fallen unto the first Magia, which is God in his triad.
9. When the life is born, it has all the three worlds in it. The world to which it unites itself, by that it is held, and in that fire enkindled.
10. For when the life enkindles itself, it is attracted by all the three worlds; and they are in motion in the essence, as in the first enkindled fire.
p. 133
Whatever essence the life in its desire takes in and receives, its fire burns.
11. -If the first essence in which the life enkindles itself be good, then is also the fire pleasant and good. But if it be evil and dark, consisting of a fierce wrathful property, then is the fire also a wi-ath-fire, and has a coiTcsponding desire conforming to the property of the fire.
12. For every imagination desires only essence like unto itself, wherein it originally arose.
13. The life of man in this time is hke a wheel, where the undermost is soon uppermost. It enkindles itself at every essence, and soils itself with every essence. But its bath is the movement of the heart of God, a water of gentleness ; and therefrom it is able to introduce substantiality into its fire-hf e. The election of God depends not on the first essence. i
14. For the first essence is only the mysterium for a life; and the first life with the enkindling belongs properly to its mysterium out of which it proceeded, be it wholly fierce essence, or a mixed essence, or an essence of light according to the light-world. [
15. The property from which the life first takes its rise, from that also burns the light of its hfe. This life has no election, and no judgment is passed upon it ; for it stands in its own primitive condition, and carries its judgment in itself. It separates itself from all other som'ce (Qual) ; for it burns only in its own source, in its own magical fire.
16. Election is in respect of that which is intro134 SIX MYSTICAL POINTS duced, whether it belong to the hght or to the darkness. For according as it belongs to the one property or to the other, so also is its life's will. And here it becomes known whether it is of the fierce wrathful essence, or of the love-essence. So long as it burns in one fire, it is forsaken of the other ; and the election of that fire wherein it burns passes upon the life; for it would have it, it is of its property.
17. But if that fire's will (as the flying punctum) plunge into another fire and enkindle itself therein, then it may enkindle the whole life with that fire, if it remain in that fire.
18. Then is the life new-born, either unto the dark world or unto the world of light (in whichever the will has enkindled itself), and upon it comes another election. And that is the reason why God suffers people to teach, and so does the devil. Each wishes the life's will to plunge into his fire, and enkindle itself. And then one mysterium seizes the other.
THE THIRD POINT
On sin. What is sin, and how it is sin.^
1. A thing that is one has neither commandment nor law. But if it mix with another, then there are two beings in one, and also two wills, one running counter to the other. There is the origin of enmity.
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