(39) From a golden ring on her left arm a line descends, to the end of which is suspended a deep box filled with flaming coals and incense. Isis, or Nature personified, carries with her the sacred fire, religiously preserved and kept burning in. a special temple by the vestal virgins. This fire is the genuine, immortal flame of Nature--ethereal, essential, the author of life. The inconsumable oil; the balsam of life, so much praised by the wise and so often referred to in the Scriptures, is frequently symbolized as the fuel of this immortal flame.

(1) There is above the Celestial Lights an Incorruptible Flame always sparkling; the Spring of Life, the Formation of all Beings, the Original of all things! This Flame produceth all things, and nothing perisheth but what it consumeth. It maketh Itself known by Itself. This Fire cannot be contained in any Place, it is without Body and without Matter. It encompasseth the Heavens. And there goeth out from it little Sparks, which make all the Fires of the Sun, of the Moon, and of the Stars. Behold! what I know of God! Strive not to know more of Him, for that is beyond thy capacity, how wise soever thou art. As to the rest, know that unjust and wicked Man cannot hide himself from the Presence of God ! No subtilty nor excuse can disguise anything from His piercing Eyes. All is full of God, and God is in All!

(198) A similar Fire flashingly extending through the rushings of Air, or a Fire formless whence cometh the Image of a Voice, or even a flashing Light abounding, revolving, whirling forth, crying aloud. Also there is the vision of the fire-flashing Courser of Light, or also a Child, borne aloft on the shoulders of the Celestial Steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of Light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these Symbols into the Form of a Lion.

(3) We have to ask, that is, how Matter, this entity of ceaseless flux constituting the physical mass of the universe, could serve towards the immortality of the Kosmos.

And our answer is "Because the flux is not outgoing": where there is motion within but not outwards and the total remains unchanged, there is neither growth nor decline, and thus the Kosmos never ages.

We have a parallel in our earth, constant from eternity to pattern and to mass; the air, too, never fails; and there is always water: all the changes of these elements leave unchanged the Principle of the total living thing, our world. In our own constitution, again, there is a ceaseless shifting of particles- and that with outgoing loss- and yet the individual persists for a long time: where there is no question of an outside region, the body-principle cannot clash with soul as against the identity and endless duration of the living thing.

Of these material elements- for example- fire, the keen and swift, cooperates by its upward tendency as earth by its lingering below; for we must not imagine that the fire, once it finds itself at the point where its ascent must stop, settles down as in its appropriate place, no longer seeking, like all the rest, to expand in both directions. No: but higher is not possible; lower is repugnant to its Kind; all that remains for it is to be tractable and, answering to a need of its nature, to be drawn by the Soul to the activity of life, and so to move to in a glorious place, in the Soul. Anyone that dreads its falling may take heart; the circuit of the Soul provides against any declination, embracing, sustaining; and since fire has of itself no downward tendency it accepts that guiding without resistance. The partial elements constituting our persons do not suffice for their own cohesion; once they are brought to human shape, they must borrow elsewhere if the organism is to be maintained: but in the upper spheres since there can be no loss by flux no such replenishment is needed.

Suppose such loss, suppose fire extinguished there, then a new fire must be kindled; so also if such loss by flux could occur in some of the superiors from which the celestial fire depends, that too must be replaced: but with such transmutations, while there might be something continuously similar, there would be, no longer, a Living All abidingly self-identical.

(1) This is the truth. As from a blazing fire sparks, being like unto fire, fly forth a thousandfold, thus are various beings brought forth from the Imperishable, my friend, and return thither also.

(137) The light's flame or flash, which in the twinkling of an eye, or in a moment, shineth into all the powers, even as the sun does in the whole world, is the Holy Ghost, which goeth forth from the clarity or brightness of the Son of God, and is the flash of lightning and sharpness; for the Son is generated in the midst or centre of the other qualities, and is caught by the other qualities. Understand this high thing rightly.

(92) "For the fire will consume all, and causes a high rising in the source, and the meekness of the light causes entity or substantiality; viz. in the eternal light it causes the water-spirit of eternal life; and in the third principle of this world it causes water, together with the existency or original of the air.

(2) But we must keep our discourse within bounds, and must search, in our first explanation of the types, for what reason the Word of God prefers the sacred description of fire, in preference to almost every other. You will find it, then, representing not only wheels of fire, but also living creatures of fire, and men, flashing, as it were, like lightning, and placing around the Heavenly Beings themselves heaps of coals of fire, and rivers of flame flowing with irresistible force; and also it says that the thrones are of fire; and that the most exalted Seraphim glow with fire, it shews from their appellation, and it attributes the characteristic and energy of fire to them, and throughout, above and below, it prefers pre-eminently the representation by the image of fire. I think, then, the similitude of fire denotes the likeness of the Heavenly Minds to God in the highest degree; for the holy theologians frequently describe the superessential and formless essence by fire, as having many likenesses, if I may be permitted to say so, of the supremely Divine property, as in things visible. For the sensible fire is, so to speak, in everything, and passes through everything unmingled, and springs from all, and whilst all-luminous, is, as it were, hidden, unknown, in its essential nature, when there is no material lying near it upon which it may shew its proper energy. It is both uncontrollable and invisible, self-subduing all things, and bringing under its own energy anything in which it may happen to be; varying, imparting itself to all things near it, whatever they may be; renewing by its rousing heat, and giving light by its uncovered illuminations; invincible, unmingled, separating, unchangeable, elevating, penetrating, lofty; subject to no grovelling inferiority, ever moving, self-moving, moving other things, comprehending, incomprehended, needing no other, imperceptibly increasing itself, displaying its own majesty to the materials receiving it; energetic, powerful, present to all invisibly, unobserved, seeming not to be, and manifesting itself suddenly according to its own proper nature by friction, as it were by a sort of seeking, and again flying away impalpably, undiminished in all the joyful distributions of itself. And one might find many characteristics of fire, appropriate to display the supremely Divine Energy, as in sensible images. The Godly-wise, then, knowing this, depict the celestial Beings from fire, shewing their Godlikeness, and imitation of God, as far as attainable.

(3) Ever illuminated, receiving light unfailing, the All-Soul imparts it to the entire series of later Being which by this light is sustained and fostered and endowed with the fullest measure of life that each can absorb. It may be compared with a central fire warming every receptive body within range.

Our fire, however, is a thing of limited scope: given powers that have no limitation and are never cut off from the Authentic Existences, how imagine anything existing and yet failing to receive from them?

It is of the essence of things that each gives of its being to another: without this communication, The Good would not be Good, nor the Intellectual-Principle an Intellective Principle, nor would Soul itself be what it is: the law is, "some life after the Primal Life, a second where there is a first; all linked in one unbroken chain; all eternal; divergent types being engendered only in the sense of being secondary."

In other words, things commonly described as generated have never known a beginning: all has been and will be. Nor can anything disappear unless where a later form is possible: without such a future there can be no dissolution.

If we are told that there is always Matter as a possible term, we ask why then should not Matter itself come to nothingness. If we are told it may, then we ask why it should ever have been generated. If the answer comes that it had its necessary place as the ultimate of the series, we return that the necessity still holds.

With Matter left aside as wholly isolated, the Divine Beings are not everywhere but in some bounded place, walled off, so to speak; if that is not possible, Matter itself must receive the Divine light .

(91) "Yet the fire giveth or holdeth forth to us a mystery of the eternal nature, and of the Deity also, wherein a man is to understand two Principles of a twofold source, viz. I. a hot, fierce, astringent, bitter, anxious, consuming one in the fire-source. And out of the fire cometh II. viz. the light, which dwelleth in the fire, but is not apprehended or laid hold on by the fire; also it has another source than the fire has, which is meekness, wherein there is a desire of love, where then, in the love-desire, another will is understood than that which the fire has.

(4) 'That which is the subtile portion of fire, when consumed, rises upwards, and becomes speech.

(30) But the Sweetness is like Oil or Fire, wherein the Flash continually kindles itself, so that it shines: But the Oil being sweet, and mingled with the Matrix of the Water, therefore the shining Light is steady, [constant and fixed,] and sweet: But seeing it cannot, in the Nature of the Water, continue to be an Oil only (because of the Infection of the Water) therefore it becomes thick; and the [Nature or] Kind of the Fire colours it red; and this is the Blood and the Tincture in a Creature, wherein the noble Life stands. Of the Death and of the Dying. The Gate of Affliction and of Misery.

(29) Its Essence is the Flash in the Circle [or Circumference] of the Springing of the Life, which in the Water makes the Glance and Shining; and its Root is the Fire; and the Stock is the [sour] Harshness. Now the Flash separates the Bitterness and Harshness from the Water; so that the Water becomes soft, [fluid] and clear, wherein then the Sight of all Creatures does consist, so that the Spirit in the Flash in the Matrix of the Water does see; and the Flash stands therein like a Glance, [or Luster,] and fills the Spirit of the Essences; from which the Essence draws vehemently to itself; for it is the [sour] Harshness, and the Flash continually separates the Darkness from the Light, and the Impure from the Pure; and there now stands the divine Virtue [or Power:] And the divine Glance continually imagines [or imprints] itself in the pure, from which the [sour] strong [Property] is separated out from Nature; and the divine Glance makes the Pure Sweet; for it mingles itself, [or infects] there.

(53) All qualities take their beginning-original [finite or transitory origin] in their middle or centre: Therefore observe where the fire is generated; for there riseth up the flash of the life of all the qualities, and it is caught in the water, so that it remaineth shining; and it is dried in the astringency, so that it remaineth corporeal, and becometh shining, bright and clear. Observe here:

(104) Now in the body or fountain is the heat, which generateth the fire, and which is a form or kind of thing that a man can search into; and out of the heat goeth the light through all the spirits and qualities; and the light is the living spirit, which a man cannot search into.

(11) (16) What intelligent mind can doubt the immortality of such a value, one in which there is a life self-springing and therefore not to be destroyed?

This is at any rate a life not imported from without, not present in the mode of the heat in fire- for if heat is characteristic of the fire proper, it certainly is adventitious to the Matter underlying the fire; or fire, too, would be everlasting- it is not in any such mode that the soul has life: this is no case of a Matter underlying and a life brought into that Matter and making it into soul .

Either life is Essential Reality, and therefore self-living- the very thing we have been seeking- and undeniably immortal: or it, too, is a compound and must be traced back through all the constituents until an immortal substance is reached, something deriving movement from itself, and therefore debarred from accepting death.

Even supposing life could be described as a condition imposed upon Matter, still the source from which this condition entered the Matter must necessarily be admitted to be immortal simply by being unable to take into itself the opposite of the life which it conveys.

Of course, life is no such mere condition, but an independent principle, effectively living.

(9) 'As the one fire, after it has entered the world, though one, becomes different according to whatever it burns, thus the one Self within all things becomes different, according to whatever it enters, and exists also without.'

(2) All things descend from Heaven to Earth, to Water and to Air. ’Tis Fire alone, in that it is borne upwards, giveth life; that which [is carried] downwards [is] subservient to Fire. Further, whatever doth descend from the above, begetteth; what floweth upwards, nourisheth. ’Tis Earth alone, in that it resteth on itself, that is Receiver of all things, and [also] the Restorer of all genera that it receives. This Whole, therefore, as thou rememberest, in that it is of all,—in other words, all things, embraced by nature under “Soul” and “World,” are in [perpetual] flux, so varied by the multiform equality of all their forms, that countless kinds of well-distinguished qualities may be discerned, yet with this bond of union, that all should seem as One, and from “One” “All.” III

(2) There is in God an Immense Profundity of Flame! Nevertheless, the Heart should not fear to approach this Adorable Fire, or to be touched by it; it will never be consumed by this sweet Fire, whose mild and Tranquil Heat maketh the Binding, the Harmony, and the. Duration of the World. Nothing subsisteth but by this Fire, which is God Himself. No Person begat Him; He is without Mother; He knoweth all things, and can be taught nothing. He is Infallible in His designs, and His name is unspeakable, Behold now, what God is! As for us who are His messengers, We are but a Little Part of God. TITLE: The Chaldæan Oracles of Zoroaster Edited and revised by Sapere Aude. [William Wynn Westcott] With an introduction by L. O. [Percy Bullock] [1895] Twilit Grotto -- Esoteric Archives Contents Prev Chaldaean Oracles Next timeline

(5) Conformably, also, to what has been said, the fire of the Gods, indeed, shines forth with an indivisible and ineffable light, and fills all the profundities of the world, in an empyrean, but not in a mundane, manner. But the fire of archangels is impartible indeed, but is seen to possess about itself an abundant multitude, either preceding or following after itself. The fire of angels is divided, except that it exhibits itself in the most perfect ideas. That of dæmons is still more shortly circumscribed by a distribution into parts, is effable, and does not astonish the sight of those that have seen more excellent natures. The fire of heroes has, after a certain manner, the same things as that of dæmons, but at the same time falls short of the most accurate similitude to it. Moreover, with respect to archons, the fire of those that are of a more elevated order, is more pellucid; but of those that are material, is more dark. And the fire of souls is seen to be much divided and multiform, and is comingled from many of the natures that are in the world. Again, the fire of the Gods appears to be entirely stable. That of archangels is tranquil; but that of angels is stably moved. The fire of dæmons is unstable; but that of heroes is, for the most part, rapidly moved. The fire of those archons that are of the first rank is tranquil; but of those that are of the last order is tumultuous. And the fire of souls is transmuted in a multitude of motions.