For example, fire (as the principal element of the heaven), is both
lively and swift, and cannot remain in the inferior regions, any more
than the earth can abide in the superior regions. When it has reached
these regions where it is to remain, it becomes established in the most
suitable place. But even so, like all other bodies, it still seeks to
extend in all directions. However, it cannot ascend, since there is no
place higher than the one it occupies; nor can it descend, because of
the opposition of its own nature. The only thing left for it to do is
to yield to the guidance and natural impulsion of the life-imparting
universal Soul, that is, to move into the most beautiful place, in the
universal Soul. Its falling from here is prevented by the universal
Soul's circular movement which dominates and supports it, as well as
by its innate indisposition to descend, so that its continuance in
the higher regions is unopposed. (The fire has no similarity with)
the constitutive parts of our body which are forced to derive their
suitable form from elsewhere. If unaided, they are not even capable of
preserving their organization. Merely to subsist, they are forced to
borrow parts from other objects. The case is entirely different with
the fire of the heaven, which needs no food because it loses nothing.
If indeed it allowed anything to escape, we might indeed be forced to
state that when in the heaven a fire is extinguished, a substitute must
be lit. But in such a case the universal living Organism would no more
remain identical.
THE IMMORTALITY OF THE HEAVEN IS DUE TO RESIDENCE THERE OF THE
UNIVERSAL SOUL.
4. Apart from the exigencies of our argument, it may be interesting to
consider whether there be any wastage off from heaven, so as to create
a need of being (replenished or) fed, so to speak; or whether all its
contents, being once for all established, subsist there naturally,
without allowing any of their substance to escape. In the latter case
we would be driven further to inquire whether the heaven be composed
of fire exclusively or principally[213]; and whether, while dominating
the other elements, the fire engages them in its course. Were we to
associate (with fire) the Soul, which is the most powerful of all
causes, so as to unite her with elements so pure and excellent (just
as, in other animals, the soul chooses the best parts of the body
as dwelling-place), we would have produced a solid argument for the
immortality of the heaven. Aristotle indeed says that the flame surges,
and that the fire devours everything with an insatiable avidity[206];
but he was evidently speaking only of the terrestrial fire, for the
celestial fire is calm, immovable, and in harmony with the nature of
the stars.
THE HEAVEN'S IMMORTALITY ALSO DUE TO THE UNIVERSAL SOUL'S SPONTANEOUS
MOTION.
A still more important reason for the immortality of the heaven
is that the universal Soul, moving with remarkable spontaneity,
immediately succeeds the most perfect principles (such as the Good,
and Intelligence). She could not therefore allow the annihilation of
anything which had once been posited within her. Ignorance of the cause
that contains the universe could alone permit denial that the universal
Soul which emanates from the divinity excels all other bonds in
strength. It is absurd to believe that after having contained something
during a certain period, she could ever cease doing so. This would
imply that she had done so till now by some violence; which would again
infer the existence of some plan more natural than the actual state,
and actual admirable disposition of beings within the very constitution
of the universe; which would lastly suggest a force capable of
destroying the organization of the universe, and of undermining the
sovereignty of the governing Soul.