Elemental Fire or Tejas Tattva (Agni)

Tejas tattva is represented in Qabalism thus:

The central sun: with its attributes of Light and Heat.
I. Fire: the first element to come out of the Akasha, is characterized by heat and expansion.
A. Light has fire as its foundation.
1. Fire and Light begin any creation.
2. There are two modes in any element, and with fire the plus is constructive, creative and procreative; while the minus is decomposing and deconstructive (destructive)
B. The fire principle is active and latent in all created things.
1. It cannot exist by itself but must contain within itself the water principle.
C. These are some of the personal correspondences of the Fire Principle:
Creative energy
Will, energy, might
D. Every element of Fire can be transformed into Light and vice versa.
I. At the point wherein begins the two principles, there is understood to be one which is luminous (and ‘unencumbered’), and another which is material and dark.
A. The first is the principle of light, heat and movement.
1.It is active (or ‘masculine‘,) and contains the generative motivation.
B. Heat is an effect of light.
1. It is the cause of rarefaction.
2. Condensation produces bodily density.
3. Light is only diffused by rarefaction but is impeded from progress by material density, which casts a shadow.
4. The light acts on the parts of dark matter which are closest to it and eventually penetrates all the way to the core.
5. By this penetration the matter is animated by the light. Fertilized with the ideas in this way, the matter bears forth the fruits of creation.
C. From God, the unbegotten Light, all others receive their light.
1. The First Light broadcast the germs of things into the matrix,
2.in which He has infused so many beauties and virtues in His image;
3. and the sun then fertilized them to make them germinate.
4. The Creator has placed in the sun an igneous spirit, the principle of movement and of gentle heat, such as is necessary to Nature for Her operations.
5. It communicates it to all bodies, and by exciting and developing the innate Fire it preserves the principle of generation and of Life.
A. Each individual partakes of it more or less.
6. The Fire of Nature is Her first agent. (for light was created on the first day: “fiat lux”). It actuates the potentials.
7. The principle of movement is light, and movement is the cause of heat.
A. Heat penetrates into the interior of the most opaque and hardest substances and animates the hidden nature.
B. Light penetrates only transparent bodies (its property is to manifest the perceptible accidents of the composites).
8. In departing from the sun, light strikes the dense bodies, celestial as well as terrestrial; it places their faculties into movement,
A. carries them with it, 2)reflects and 3)diffuses them in the upper Air as well as the lower.
B. Air, having a disposition to mix with the water and the earth, becomes the vehicle of these faculties
1. and communicates them to the bodies which are formed of them ,
2. or which by analogy are most susceptible of them.
3. These faculties are called influences.
D. Fire is divided into three kinds:
1. Celestial: (universal): diffused everywhere. Excites. Puts movement. Warms and preserves germs. develops.
2. (And particular): innate. implanted with the germ. Acts little except when excited.
3. Simple (or artificial): properties exactly contrary to Fire of Nature (though derived from it):
the enemy of all production, maintained only by the ruin of bodies, nourishes only by rapine, reduces all to ashes, destroys all which the other forms.
E. Everywhere there is production there must be fire.
F. There is no water without fire, which makes it to flow.
1. They act in concert in the generation of individuals.
2. We see continually that heat and dryness give form to everything.
A. If the earth is too moist, too soft, it is a mud, with no determined form.
B. Such was chaos before the heat or light had rarified it and caused the evaporation of a part of its moisture (“and God caused a firmament amidst the waters”).
C. Heat and dryness are only accidental qualities of the First Matter. It has been endowed on them upon receiving their form.
G. Nature’s Universal agent, the principle of elementary fire is nourished by all fatty matter, because that which is fat is of a humid and aerial nature. Although externally it may appear dry to us (such as sulphur or gunpowder)
1.this exterior conceals a fat, oily moisture which is resolved by the action of heat.
2. Phlogiston is the substance of fire which is found in bodies ~fixed fire~ fire inherent in bodies. It is inflammable matter, or the sulphur principle of substances; this quality is found in all the beings of nature. It abounds in the fatty or oily parts of the animal; those parts most susceptible to inflammation.
3. (M. Wipacher regards the animal (souls) as an igneous matter to which he gives the name of Automatic Phlogiston.)
A. It is said that animals are the fruit of light (on account of their movement).
H. Some of the ancients have said that the sun presides over fire and the moon over water.
1. Before matter began to receive its form, God invented Light.
2. It was immediately diffused in matter, which served as a wick for its maintenance.
3. At first diffused everywhere, Light seemed to collect in the sun, as several rays unite into a point.
4. The light of the sun is consequently a luminous spirit, whose rays are clothed with particles of Ether in order to become visible to our eyes.
5. They are streams which flow continually from an inexhaustible source and diffuse themselves throughout the vast extent of the universe.
I. Light is the Universal Agent, a)the Universal Plastic Mediator, b)the common receptacle of vibrations, c)of movement and d)of the images of form (maya).
1. This Universal agent is the Od of the Hebrews (spelled: oyin – dallet), a)the Astral Light of the Martinists.
2. The use and manipulation of this force constitutes the Grand Arcanum of Practical Magic.
J. The Universal Light, when magnetizing the world, is called Astral Light;
1. when it forms the metals, it is called Azoth or Sophic Mercury.
K. Yet these rays are not purely spiritual; they are corporative with Ether.
L. The nature of Light is to flow continuously.
1.Light is the cause, brightness is the effect.
2. When a lighted candle is extinguished, the igneous and luminous spirit, which influences the wick, is not lost, as is commonly believed.
a. Its action simply disappears when food is lacking for it.
b. It is diffused in the air, which is the receptacle of Light, and of the spiritual nature of the material world.
c. Bodies return in resolution to the matter whence they have been derived.
d. So also the natural forms of individuals return to the universal forms, of Light. Which is the vivifying spirit of the Universe. (this spirit is not Sun Rays, for it penetrates even to the center of the earth, when the sun is not even out or on our horizon).
e. The igneous spirit, born into bodies by rays, is easily distinguished from them.
M. Rays are communicated only so long as they remain unimpeded by opacity.
1. The igneous spirit penetrates even the densest bodies, since we can feel the heat on the other side of a wall. The heat exists even after the rays have disappeared with the luminous body.
2. Every transparent body transmits this igneous and luminous spirit without transmitting the rays (viz. air);
3. in furnishing a new body to this spirit becomes illuminated and forms new rays, which are different from the original ones.
4. Every transparent body, while serving as a means to transmit this spirit not only finds itself enlightened, but becomes luminous and this increase in brightness is easily manifested to those who notice it.
a. This augmentation of splendor would not take place if the transparent body transmitted the rays as it had received them.
N. (The substance of Light, because of the tenuity of its parts, cannot be examined by number, measure, or weight.)
The essence of Goethe’s Color Theory
Taking Goethe’s color theory into consideration and going back to the Tree of Life diagram, we find that:
I. the basics of the theory
A. light shining through a turbid medium veers toward Red, becoming Orange as turbidity increases, with Brown representing the greatest turbidity (a la sandstorms)
B. standing in illumination and looking away towards darkness through a clear medium produces blue, with absolute transparency veering toward blue-violet and translucent media producing pearly white or light blue.
II. the arrangements of the densities
A. from top to bottom: rarified to substantial in thickness
B. from L. to R.: serene to turbid in terms of medial activity
C. with Kethyr represented as absolutely clear (white) and Malkuth represented as absolutely opaque (block (shadow)/ black).
III. the arrangements of the colors
A. roygb, from Mars to Jupiter w/ yellow showing up as brown due to densities
B. crosswise complements and triangular 2ndary combinations with Sun
C. the violet of ‘Daath’ acting as a condenser (a la [E]. )
D. the spectral rainbow begins to appear beneath the sun and below.
Goethenean Perception of the Colors Red and Blue

I might add a goethenian notion interpretation: that from the perspective of ‘enlightened intellect’ a la perception, red would signify the perception of illumination (from the perimeter) through an atmosphere obscured by headstrong self-will or determination, while an atmosphere of clarity would perceive yellow through openness towards Spiritual Telephonics. Similarly, should the enlightened intellect view Understanding through a medium of unobscured clarity the perception will be that of clearest blue bordering on ultraviolet, whilst perception through a medium of preconceptions will occlude the Understanding through various degrees of milky cloudiness.