Fellowship of Cosmic Fire

Commentary Semester I Section 0

(Beginning of TCF)

Version 1.3.1VSK reconstituted into s1s0, from s1s1
04 April 05


(Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)





















"To the God Who is in the FIRE and Who is in the waters;

To the God Who has suffused Himself through all the world;

To the God Who is in summer plants and in the lords of the forest;

To that God be adoration, adoration."

Sh’vet Upanishad, II.17.


1.      That God is more than either “FIRE” or “waters”. That God is Pure Being or Flame.

2.      FIRE (God going forth in emanation) is an emanation of FLAME (God). The “waters” are all of matter. “Matter” and “water” are synonymous.

3.      Fire and water are united in manifestation. Pervasion of all things by that God is a great fact.

4.      We address the God of all living things—all animate life. But then all life is animate.

5.      The only way to begin such a study is in a spirit of “adoration”.

6.      We are aspects of that all-pervading God. We address our adoration to the Fount of All Cosmic Being. Before the ABSOLUTE FOUNT we must remain silent.

7.      When we think of the ABSOLUTE we may, indeed, be able to call IT the OAWNMBS (the truest of THE ONES ABOUT WHOM NAUGHT MAY BE SAID).The name may tell something vitally important about ITS NATURE—as soon as you say anything about IT, the aspect of consciousness is brought in, and consciousness is inevitably a limitation upon PURE BE-NESS


[Page vi]




The story of the many years of telepathic work by the Tibetan with Alice A. Bailey is revealed in her Unfinished Autobiography, published in 1951. This includes the circumstances of her first contact with him, on the physical plane, which took place in California in November 1919. Thirty years' work was planned. When this had been accomplished, and within thirty days after that period, Mrs. Bailey gained her release from the limitations of the physical vehicle.


8.      A work for Hierarchy and humanity was accomplished.

9.      It is amazing that exactly thirty year’s work was planned, and accomplished. There may have been vicissitudes—some things that might have been done and were not, but the overall plan held.


The Autobiography also contains certain statements by the Tibetan in regard to his work and some information as to the reasons why it was undertaken. In the early stages the work involved careful attention to the physical plane conditions which might best help to make the telepathic process more successful. But during the latter years the technique was so perfected and the etheric mechanism of A.A.B. so skillfully attuned and adjusted that the whole process was practically effortless, and the reality and practical usefulness of telepathic interplay was demonstrated to an unique degree.


10.  These are brief and useful descriptions of the telepathic process between DK and AAB.


The spiritual truths dealt with involved in many cases the expression by the lower concrete mind (often with the insuperable restrictions of the English language) of abstract ideas and hitherto quite unknown concepts of spiritual realities. This unescapable limitation of truth has been frequently called to the attention of the readers of the books so produced but is all too often forgotten. Its constant remembrance will constitute in the years to come one of the chief factors in preventing the crystallisation of the teaching from producing yet one more dogmatic sectarian cult.


11.  In all humility, we must remember the limitations of language, even of language so skillfully used by AAB.

12.  In saying this, FB is attempting to protect this particular presentation of the Universal Teaching.


The present volume, A Treatise on Cosmic Fire, first published in 1925, was the third book jointly produced and carries inherent evidence that it will stand as the major and most far-reaching portion of the thirty-year teachings, notwithstanding the profundity and usefulness of the volumes published in the series [Page vii] entitled A Treatise on the Seven Rays or of any other of the books.


13.  Therefore the value of studying it closely.

14.  All the books are to be respected and are, indeed, profound. But A Treatise on Cosmic Fire stands beyond them all—yet needs, for its understanding, the supplementation of all that the Tibetan has written through AAB.

15.  I have often repeated the thought: the Tibetan Teacher has written One Great Book. This is all the more evident in these days of instant accessibility to references via the CD AAB Rom.


During the long course of the work the minds of the Tibetan and A.A.B. became so closely attuned that they were in effect—so far as much of the production of the teaching was concerned—a single joint projecting mechanism. Even to the end A.A.B. often spoke of her amazement at the glimpses she obtained through contact with the Tibetan's mind, of limitless vistas of spiritual truths which she could not possibly have otherwise contacted, and often of a quality she could not possibly express. This experience was the basis of her often proclaimed but frequently little-understood assertion that all the teachings she was aiding in producing was in fact only the A B C of esoteric knowledge, and that in the future she would gladly abandon any pronouncement in the present teaching, when she found better and more deeply esoteric teaching available. Clear and profound as the teaching actually is in the books published in her name, the truths imparted are so partial and subject to later revelation and expansion that this fact, if constantly remembered, will give us a second much-needed safeguard against that quality of the concrete mind which constantly tends to produce sectarianism.


16.  This describes the scope of AAB’s consciousness and its inherent humility.

17.  A safeguard against the concrete mind which tends to produce sectarianism.

18.  If TCF is the ABC of esoteric knowledge, what is the vastness yet concealed?

19.  Lives of practice were spent creating this “single joint projecting mechanism”. It was truly an expert Geminian interplay.

20.  The Tibetan scrutinized everything written. Some books were given almost word for word. Others depended upon the flow of His ideas skillfully translated into words by AAB. Yet, always there was supervision, dialogue and correction if need be.


At the very beginning of the joint effort and after careful consideration it was decided between the Tibetan (D.K.) and A.A.B. that she as the working disciple on the outer plane should shoulder as much as possible of karmic responsibility on that plane, and that the teaching should go to the public over her signature. This involved the burden of leadership in the esoteric field and precipitated attack and condemnation from persons and organisations whose positions and activities were more Piscean and authoritarian.


21.  AAB became vulnerable to attack through the assumption of responsibility for the teaching.


The entire platform upon which esoteric teaching stands before the public today has been liberated from the limitations and follies of mystery, glamour, claim-making and impracticality, by the position taken by the Tibetan and A.A.B. The stand taken against dogmatic assertion has helped to establish a new era of mental freedom for the students of the progressively unfolding revelation of the Ageless Wisdom.


22.  The mental freedom of students is indispensable.

23.  Dogmatism never liberated any mind.


The age-old method of arriving at truth by the process of accepting new authorities and comparing them with previously established doctrines, while of undoubted value in the training of the mind, is gradually being transcended. In its place is emerging in both the religious and philosophical worlds a new capacity to take a more scientific position. Spiritual teaching will be increasingly accepted as an hypothesis to be proved less by scholasticism, historical foundation and authority, and more by the results of its effect upon the life lived and its practical usefulness in solving the problems of humanity.


24.  A new and more scientific position with respect to imparted teaching is emerging. This is in keeping with the emergence of a new type of discipleship.

25.  Teaching will now be accepted as hypothesis and the attempt will be made to manifest it practically.


Heretofore, advanced esoteric teaching has almost invariably been obtainable only by the student’s acceptance of the authority of the teacher, varying degrees of personal obedience to that teacher and pledges of secrecy. As the new Aquarian dispensation progresses these limitations will disappear. The personal relation of the disciple to the Master remains, but already discipleship training has been attempted in Group formation. The record of one such experiment and attempt to use this new age method has been made available to the public in the book entitled Discipleship in the New Age, which gives the direct personal instructions by the Tibetan to a selected group.


26.  FB describes the new form of discipleship, less subject to authoritarianism.


In A Treatise on Cosmic Fire the Tibetan has given us what H. P. Blavatsky prophesied he would give, namely the psychological key to the Cosmic Creation. H.P.B. stated that in the 20th century a disciple would come who would give the psychological key to her own monumental work The Secret Doctrine on which treatise the Tibetan worked with her; and Alice A. Bailey worked in complete recognition of her own task in this sequence.




27.  It is a profound idea—that A Treatise on Cosmic Fire is the “psychological key to the Cosmic Creation”. We are given in A Treatise on Cosmic Fire the qualitative interrelationship of beings in our local cosmos.

28.  In our modern era, perhaps only five keys to the Secret Doctrine are available: the physiological, the psychological (through TCF), astrological (only in part), the metaphysical (perhaps through the book, The Secret Doctrine) and geometrical (doubtfully available in wholeness). There are ten keys in all and those that we have, are still to be turned a number of times if the whole truth is to be revealed.


Tunbridge Wells

December 1950


[Page xi]



[Page xii]





This "Treatise on Cosmic Fire'' has a fivefold purpose in view:


First, to provide a compact and skeleton outline of a scheme of cosmology, philosophy, and psychology which may perhaps be employed for a generation as a reference and a textbook, and may serve as a scaffolding upon which more detailed instruction may later be built, as the great tide of evolutionary teaching flows on.


29.  Cosmology—knowledge of the cosmos, or the method by which knowledge of the cosmos is acquired.

30.  Philosophy—love of Wisdom. Love of Truth.

31.  Psychology—it is about relations and consciousness. It requires true knowledge of psyche and the psyche is the soul. Cosmo-psychology is the study of the soul of the cosmos. Cosmo-psychology further reveals how to establish soul relations through matter, by a very complete knowledge of matter.

32.  This book will be useful for more than a generation, I would suspect. This is a humble expectation. DK, Himself, said it was to provide study for students at the end of the twentieth century and during the twenty-first.

33.  We note that the word “compact” is used for this monumental book. This should give us a sense of proportion when considering the Master’s point of view.

34.  If TCF is scaffolding, then we can only imagine the detail.

35.  Still, the foundation must be strong.


Secondly, to express that which is subjective in comprehensible terms, and to point out the next step forward in the understanding of the true psychology. It is an elucidation of the relation existing between Spirit and Matter, which relation demonstrates as consciousness. It will be found that the Treatise deals primarily with the aspect of mind, with consciousness and with the higher psychology, and less with matter as we know of it on the physical plane. The danger involved in giving out information concerning the various energies of atomic matter is too great, and the race as yet too selfish to be entrusted with these potencies. Man is already, through the able work of the scientists, discovering the needed knowledge with adequate rapidity. The emphasis in this book will be found to be laid upon those forces which are responsible for the objective manifestation of a solar Logos and of man, and only in the first section will indication be given as to the nature of those energies which are strictly confined to the physical plane.


36.  The psyche is consciousness. Consciousness is produced by the merging of Spirit and Matter. This book is considered to be cosmo-psychology because it is “an elucidation of the relation existing between Spirit and Matter”, and that relation is, in fact, consciousness or psyche.

37.  The Science of Relations is revealed through cosmo-psychology.

38.  In many ways, TCF is a book about solar fire, the fire of the second aspect of divinity.

39.  Here we are told that TCF deals with the higher sort of matter (but as we realize from study, also with the lower sort in its relation to the higher).

40.  The “danger” here cited materialized rapidly during the twentieth century.

41.  In studying TCF, we do, however, begin with a study of the more physical energies so that a firm and practical foundation can be laid.


Thirdly, to show the coherent development of all that is found within a solar system; to demonstrate that everything which exists evolves (from the lowest form of life at the densest point of concretion up to the highest and most tenuous manifestation) and that all forms are but the expression of a stupendous and divine Existence. This expression is caused by the blending of two divine aspects through the influence of a third, and produces the manifestation which we call a form, starting it upon its [Page xiii] evolutionary cycle in time and space. Thus is form brought to the point where it is an adequate medium for the demonstration of the nature of that which we call God.


42.  The third purpose for which TCF was written involves the following ideas:

1.      The theory of ‘solar coherency’, demonstrating all parts of our solar system as an expression of “a stupendous and divine Existence”.

2.      The theory of ‘cosmic coherency’, much the same as the above, but of almost limitlessly vast scope.

3.      The theory of universal evolution—the evolution of all emanated lives.

4.      The revelation of the unitary nature of That of which all forms are but an expression

5.      The revelation of expressive purpose of form.


Fourthly, to give practical information anent those focal points of energy which are found in the etheric bodies of the solar Logos, the macrocosm, and of man, the microcosm. As the etheric substratum which is the true substance underlying every tangible form is understood, certain great revolutions will be brought about in the domains of science, of medicine and of chemistry. The study of medicine, for instance, will eventually be taken up from a new angle, and its practice will be built upon a comprehension of the laws of radiation, of magnetic currents, and of the force centres found in men's bodies and their relationship to the force centres and currents of the solar system.


43.  In TCF there is tremendous information given concerning the etheric nature of Space and of a number of analogically related types of entities.

44.  We study of the etheric body of several types of entities, including the Solar Logos, the Planetary Logos and man. The etheric nature of the atom is also somewhat discussed..


Fifthly, to give some information, hitherto not exoterically imparted as to the place and work of those myriads of sentient lives who form the essence of objectivity; to indicate the nature of those Hierarchies of Existences who form out of their own substance all that is seen and known, and who are themselves Fire and the cause of all the heat, warmth, life and motion in the universe. In this way the action of Fire on Water, of Heat in Matter, whether macrocosmically or microcosmically considered, will be touched upon and some light thrown upon the Law of Cause and Effect (the Law of Karma) and its significance in the solar system.


45.  TCF offers a close study of the Deva Kingdom—“those myriads of sentient lives who form the essence of objectivity”.

46.  A close study of the Creative Hierarchies is also offered—especially those “who form out of their own substance all that is seen and known”.

47.  The study of the interrelation of the elements—considered both macrocosmically and microcosmically. All the elements (as Agni Yoga suggests) are essentially fire.

48.  Some aspects of the Law of Karma are elucidated. The relation of the four elements to each other is a subject relating to the activities of the four Lords of Karma (in all their many subdivisions).


To sum up the matter, the teaching in this book should tend to an expansion of consciousness, and should bring about a recognition of the adequacy, as a working basis, for both science and religion, of that interpretation of the processes of nature which has been formulated for us by the Master Minds of all time. It should tend to bring about a reaction in favor of a system of philosophy which will link both Spirit and matter, and demonstrate the essential unity of the scientific and religious idea. The two are at present somewhat divorced, and we are only just beginning to grope our intellectual way out of the depths of a materialistic interpretation. It must not be forgotten, however, that under the Law of Action and Reaction, the long period of materialistic thought has been a necessary one for humanity, because the mysticism of the Middle Ages has led [Page xiv] us too far in the opposite direction. We are now tending to a more balanced view, and it is hoped that this treatise may form part of the process through which equilibrium is attained.


49.  Our studies are meant to expand our consciousness.

50.  The perspective of the Spiritual Hierarchy (a Hierarchy consisting of the “Master Minds of all time”) is offered as a sufficient basis for the evolutionary progression of both science and religion.

51.  The essential unity of science and religion is to be perceived through this philosophy which will link both Spirit and matter.

52.  TCF is meant to restore balance to humanity’s world view; it will balance the “mysticism of the Middle Ages” and the materialistic thought which followed that period as a reaction.


In studying this treatise the student is asked to bear in mind certain things:


a. That in dealing with these subjects we are concerned with the essence of that which is objective, with the subjective side of manifestation, and with the consideration of force and of energy. It is well nigh impossible to reduce such concepts to concrete formulas and to express them in such a way that they can be easily apprehended by the average man.


53.  We are dealing with the essence of manifestation, which is essentially, force and energy.

54.  Formulas for these forces and energies cannot, at this time, be given. We are the “average man” who cannot apprehend such formulas.


b. That as we use words and phrases and speak in terms of modern language the whole subject necessarily becomes limited and dwarfed, and much of the truth is thereby lost.


55.  Words and phrases in modern language stultify the truth and much is thereby lost.


c. That all that is in this treatise is offered in no dogmatic spirit but simply as a contribution to the mass of thought upon the subject of world origins and to the data already accumulated as to the nature of man. The best that man can offer as a solution of the world problem must perforce take a dual form and will demonstrate through a life of active service, tending to amelioration of environal conditions, and through a formulation of some cosmological scheme or plan which will seek to account as much as may be for conditions as they are seen to exist. Arguing as men do at present from the basis of the known and the demonstrated and leaving untouched and unaccounted for, those deep-seated causes which must be presumed to be producing the seen and known, all solutions as yet fail and will continue to fail in their objective.


56.  TCF is not offered in a “dogmatic spirit”.

57.  World problems are to be solved through active service and, also, with the help of the “formulation of a cosmological scheme or plan”.

58.  Solutions to world difficulties must take into consideration “deep-seated causes…producing the seen and known”.


d. That all attempts to formulate in words that which must be felt and lived in order to be truly comprehended must necessarily prove distressingly inadequate. All that can be said will be after all but the partial statements of the great veiled Truth, and must be offered to the reader and student as simply providing a working hypothesis, and a suggestive explanation. To the open-minded student and the man who keeps the recollection in his mind that the truth is progressively revealed, it will be apparent that the fullest expression of the truth possible at any one time will be seen later to be but a fragment of a whole, and [Page xv] later still be recognised to be only portions of a fact and thus in itself a distortion of the real.


59.  The authors (knowing more than the reader) are distressed by the inadequacy of the words they must use.

60.  There is a “great veiled Truth”, which words in ordinary language cannot reveal.

61.  We must always keep in mind the relativity of truth and its sequential revelation over vast periods of time.

62.  No truth possible of apprehension at this time is the “whole Truth”.


This treatise is put out in the hope that it may prove useful to all broad-minded seekers after truth and of value to all investigators into the subjective Source of all that which is tangibly objective. It aims to provide a reasonably logical plan of systemic evolution and to indicate to man the part he must play as an atomic unit in a great and corporate Whole. This fragment of the Secret Doctrine, in the turning of the evolutionary wheel, goes out to the world making no claims as to its source, its infallibility or the correctness in detail of its statements.


63.  TCF is written for the “broad-minded”.

64.  It attempts to offer “a reasonably logical plan of systemic evolution”. Those who read it must think both logically and intuitively.

65.  A close study of TCF may help to reveal the place of man (“an atomic unit”) within the “corporate Whole”. In short, we, as human beings, can better learn our place within the vaster system.

66.  Whether the statements made in this book are true or not is to be established by the reader.


No book gains anything from dogmatic claims or declarations as to the authoritative value of its source of inspiration. It should stand or fall solely on the basis of its own intrinsic worth, on the value of the suggestions made, and its power to foster the spiritual life and the intellectual apprehension of the reader. If this treatise has within it anything of truth and of reality, it will inevitably and unfailingly do its work, carry its message, and thus reach the hearts and minds of searchers everywhere. If it is of no value, and has no basis in fact, it will disappear and die, and most rightly so. All that is asked from the student of this treatise is a sympathetic approach, a willingness to consider the views put forth and that honesty and sincerity of thought which will tend to the development of the intuition, of spiritual diagnosis, and a discrimination which will lead to a rejection of the false and an appreciation of the true.


67.  While TCF goes forth with no dogmatic assertions, we are asked to maintain:

1.      A sympathetic approach

2.      A willingness to consider the various points of view put forth

3.      Honesty and sincerity of thought

4.      The cultivation (through honesty and sincerity of thought) of

                                                         i.            Intuition

                                                       ii.            Spiritual diagnosis

                                                      iii.            Discrimination


The words of the Buddha most appropriately have their place here, and make a fitting conclusion to these preliminary remarks:




that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumors, as such; nor writings by sages, because sages wrote them; nor fancies that we may suspect to have been inspired in us by a Deva (that is, in presumed spiritual inspiration); nor from inferences drawn from some haphazard assumption we may have made; nor [Page xvi] because of what seems an analogical necessity; nor on the mere authority of our teachers or masters. But we are to believe when the writing, doctrine, or saying is corroborated by our own reason and consciousness. ''For this," says he in concluding, "I taught you not to believe merely because you have heard, but when you believed of your consciousness, then to act accordingly and abundantly."

Secret Doctrine III. 401.


68.  A great epistemological statement. Epistemology may be called the ‘science of knowledge’. It deals with the nature of knowing and the knowable.


May this be the attitude of every reader of this ''Treatise on Cosmic Fire.''




69.  The Buddha was among the wisest of men. He is knows as the “Lord of Light” and the “Lord of Wisdom”.

70.  His approach to truth is cautious. He seeks to protect us from many of the usual foibles and idols of the mind.

71.  In the last analysis (as promoted in the Last Sermon of the Buddha), we have to rely upon ourselves.


Note:—In the footnotes throughout this treatise ''The Secret Doctrine" by H. P. Blavatsky is designated by the initials S.D. The page references are to the ''Third Revised Edition.''


72.  This Third Revised Edition is not readily available in print, but the many references and citations found within TCF will help us access the parts of The Secret Doctrine which are supplementary to an understanding of TCF.


[Page xvii]



"What says the esoteric teaching with regard to Fire?"


Fire is the most perfect and unadulterated reflection, in Heaven as on earth, of the One Flame. It is life and death, the origin and the end of every material thing. It is divine Substance." [Substance is still principled and matter is not]

Secret Doctrine I. 146.

73.  We will try to come to an understanding of some essential factors: Flame, Fire and Divine Substance.

74.  Heaven” represents the higher dimensions of nature. With respect to the cosmic physical plane, “Heaven” may be considered equivalent the four cosmic ethers.

75.  The “One Flame” is the One Reality, Pure Being. “The spark hangs from the flame by the finest thread of Fohat.” (TCF 773)

76.  Fire” and “Flame” are often used interchangeably, but when thinking of the “One Flame”, it must be considered the origin of “Fire” and of all kinds of fires.

77.  Thus, “Fire” in this context, it to be considered the reflection of Flame.

78.  Philosophically, “Flame” is the noumenon of “Fire”, which is the phenomenon of “Flame”.

79.  Does pure flame burn anything? Perhaps it does not. As there is naught else but Pure Being, Flame consumes itself and can be considered Self-existent.

80.  When that which flames is dependent upon something to burn, you have fire, but Flame (in this ultimate context) may considered Self-consuming. Flame has only itself to consume. This is another way of saying that Pure Being is Self-sustaining.

81.  Fires descend from the One Flame; analogically, God can only create from out Himself. (What else is there?)

82.  Flame is pure essence and even “fire electric” is a reflection of it.

83.  Pure Being is the ‘Unperceived Perceiver’, the ‘Ultimate Subject’. Flame is the ‘Ultimate Fire’. Flame abides as Essence throughout the duration of every universe, just as the Unmanifested Logos similarly abides.

84.  Essential Flame is the Great Breath, the One Essential Motion. The Great Breath has no beginning and no end. From this perspective, Breath and Flame are equivalent.

85.  The three aspects of divinity “Father”, “Son” and “Holy Spirit” are “Fires”. Flame, however, is pure Life/Being, of which “Father”, “Son” and “Holy Spirit” are aspects.

86.  Do not expect that there will be an easy consistency of terminology in these matters. Even in Theosophical works and charts, the terminology and the meaning of terms seem to vary.

87.  If we say of Fire that “it is life and death, the origin and the end of every material thing”, we mean that all things are both created and destroyed by Fire. The various fires in combination or association are the creation of material things; the various fires in dissociation are the destruction of all material things.

88.  The true origin and end of every material thing is the Divine Flame or Pure Being.

89.  If we call Fire by the term, “Divine Substance”, (as suggested above) we are reminded of the “Sea of Fire” on the systemic logoic plane. This plane, in relation to the cosmic physical plane, is the ‘location’ of that which can be considered systemic Mulaprakriti, but not of universal Mulaprakriti. When we think of Mulaprakriti in relation the systemic logoic plane, we are thinking only from the perspective of our solar system, and, instead of thinking of that which is truly homogeneous, we are dealing with differentiated matter (though matter of the least complex kind—systemically speaking—matter ‘nearest’ to homogeneity). The matter of the first subplane of the logoic plane approximates homogeneity more completely that any other matter in our solar system, but is still far from homogeneous. In other words, the first subplane matter of the systemic logoic plane is not really Universal Mulaprakriti.

90.  Philosophically, ‘Universal Mulaprakriti (i.e., Universal Pre-Genetic Matter) is the reflection or Self-perception of the Universal Spirit’. That Universal Spirit (or Universal Logos) is Flame expressing (in emanation) as a multiplicity Fires.

91.  We might say that ‘Fire-in-Mulaprakriti (taking Mulaprakriti as universal undifferentiated, “pre-genetic substance”) substands all manifestation, and is, thus, ‘sub-stance’.

92.  Thus, when considering matter and substance as different, it is possible to think of Fire as substance. Universal Mulaprakriti, would then, be the ‘Self-reflection of the one homogeneous Divine Flame”. Fire (the active emanation of that One Flame) would work within Universal Mulaprakriti creating the differentiated universe.

93.  Within our solar system, it would seem that the Fires of Spirit work upon relatively undifferentiated matter. But there may be problem with this supposition.

94.  Metaphysical problem to be resolved: Do the ‘Creative Fires’ actually work upon universal, homogeneous, undifferentiated, pre-genetic matter (i.e., Universal Mulaprakriti) or do they work upon differentiated matter (which, even in its most homogenous condition is far from being Universal Mulaprakriti)? What we are asking is, “Is Universal Mulaprakriti the ‘Play Stuff’ of all great Creative Logoi, or only the ‘Play Stuff’ of the Spirit Aspect of the ‘First Universal Logoic Trinity’? Universal Mulaprakriti cannot be confined to any particular plane or subplane in cosmos as it is the Source of all planes and subplanes.

95.  True Divine Substance however is not that which has been created by any Logos (such as the Third Universal Logos Who differentiated pre-genetic matter into its manifold parts). True Divine Substance (from the universal perspective) is Pure Being, Itself.

96.  When we say this, we are using word “Substance” in a way somewhat in the manner that the philosopher Spinoza used it: Substance, for him was not only infinite, but was the INFINITE—i.e., the INFINITE GOD/DEITY. For him, “Substance” was ‘SUBSTANCE’.

97.  It would seem that Spinoza’s definition of substance was very much deeper than the one we are using in relation to HPB’s statement above concerning “divine Substance”, for Spinoza equated Substance (really SUBSTANCE) with the Theosophical ABSOLUTE, the INFINITE DEITY.

98.  Returning to intra-Universe considerations, we might say that “Flame” antedates any of the Three “Outpourings”. The very word, “Outpouring” suggests an emanation from that which already exists.

99.  Divine Substance (considered as Fire), therefore, is not matter, for Fire works upon matter which already exists to be worked upon.

100.                      Flame, when considered universally, reaches far beyond our solar system.

101.                      Universally considered, Flame (as the Divine Flame) antedates cosmic emanation of any kind. Flame is the Source if the three Primary Universal Emanations—Universal Electric Fire, Universal Solar Fire and Universal Fire by Friction.

102.                      Two summary metaphysical reflections emerge from these rather abstract considerations:

1.      Flame (the universal “Divine Flame”) is a conditioned “reflection” of the ABSOLUTE. The term ‘conditioned emanation’ can also be used.

2.      Fire is a ‘reflection’ or emanation of the Divine Flame.

103.                      The universe is created through Self-perception.

104.                      From this perspective, the Unmanifested Logos is Flame, the point of Pure Being within the Trinity of “Electric Fire”/Father, “Solar Fire”/ “Son and “Fire by Friction” / “Holy Spirit”.

105.                      It should be noted that this definition of the “Unmanifested Logos” is different from that put forward in the beginning of TCF. There is always a danger of putting forth three ‘Originators’ and forgetting the fourth factor.. As here presented, however, the “Unmanifested Logos” is the “Point within the Triangle” or the ‘Peak of the Universal Tetrahedron’, and thus the one preceding the three, making, in all, four.

106.                      Thus, the Universal Flame is ‘Pure-Being-in-Universe’.

107.                      Is Flame, then, finite or infinite? In one respect, Flame is finite, because the Universe (of which Flame is the ‘First Intelligible Cause’) ends repeatedly, cyclically, forever.

108.                      The real first cause (which is not intelligible) is the ABSOLUTE (which cannot act, but from which ‘arises’ the ‘RAY’ {the “RAY of the ABSOLUTE”} which is the ORIGIN of successive universes.

109.                      Flame (considered as an extension of the “RAY of the ABSOLUTE”) is, from our perspective, ever-recurring and virtually infinite, because it is, conceivably, the ‘Representative’-in-Cosmos of the ABSOLUTE. (This must be pondered further)

110.                      Is the ‘Universal Trinity’ to be considered Flame or Fire? It is to be considered as Fire deriving (emanating from) Flame.

111.                      Philosophically, we might say that ‘Flame is the manifest RAY of the ABSOLUTE’ and is thus the ‘presence-in-cosmos of that which arose in the ABSOLUTE

112.                      There are some equivalences we must consider:

1.      the ‘RAY of the ABSOLUTE’

2.      the ‘FIRST MOVEMENT’

3.      the ‘GREAT EXHALATION’

4.      the NOUMENON of Flame, i.e., the ‘FLAME’ of Flame

113.                      Out of the foregoing arise that which can be expressed as additional equivalences:

1.      the ‘Universal’ Flame—(i.e., not the ‘FLAME of the Flame’)

2.      Pure Being (cosmically considered)

3.      The Essential Universal Monad

4.      The Unmanifested Logos

5.      The ‘Universal Point’ (within the Universal Triangle)

6.      The Universal Spirit

7.      The ‘Cosmic Primordial Particle’

8.      Universal Life pervading Universal Spirit, Universal Soul, Universal Matter

114.                      The ‘RAY of the ABSOLUTE’ is the evidence of ‘Perpetual Super-Cosmic Dualism’

115.                      The flashing forth and retraction of the GREAT RAY is:

1.      Super-Cosmic PERPETUAL MOTION

2.      The ‘GREAT BREATH’

116.                      This


Our earth and man (are) the products of the Three Fires.

Secret Doctrine II. 258.

117.                      And his is true of all things in universe, for the Three Fires are, ultimately, the ‘Universal Trinity’, which, in a way, springs immediately out of the One—the ‘Omnipresent Point within the Triangle’


Fire and flame destroy the body of an Arhat; their essence makes him immortal.

Secret Doctrine I. 35.


118.                      The word “flame” is not in capital letters, so it does not mean “Flame” (as Pure Being). Could “fire” here mean Solar Fire and “flame”, Fire-by-Friction? If so, this type of “flame” would be evidence of a more objective kind of Fire. Fire by Friction is a more objective fire than Solar Fire.

119.                      The “body” here referred to is the “causal body”. According to the Tibetan’s descriptions of this destruction, all three types of fire contribute to the destruction of the causal body.

120.                      The word “essence” refers to the One Flame. The immortality of any being arises from the fact that that being is essentially the “One Ray of the ABSOLUTE”.

121.                      The term “Arhat” means an initiate of the fourth degree.

122.                      Man is already immortal and has only to discover that fact.

123.                      At the heart of the monad is the “Ray of the Absolute”. The monad (as we usually think about it) is but a temporarily localization for the expression of the a ray within the “One Ray of the ABSOLUTE”





I. The Internal Fire or Fire by Friction.


"There is heat internal and heat external in every atom, the breath of the Father (Spirit) and the breath (or heat) of the Mother (matter)."

Secret Doctrine I. 112.


The celestial Ocean, the 'Ether . . . . is the Breath of the Father, the life-giving principle, the Mother, the Holy Spirit, . . . . for these are not separated, and their union is LIFE." SD I 75


124.                      Note that “breath” is equated with “heat”. “Heat” is essentially motion, and breath is the cause of motion (as usually perceived), though, ultimately, breath is motion, itself.. The one beginningless, endless, perpetual motion is the “Great Breath”.

125.                      If “heat” is considered to be ‘that which activates’ (for heat is measured by the degree of atomic or particulate activation), then the similarity between “heat” and “breath” is readily seen, for, occultly, “breath” is the great activator.

126.                      We are dealing here with twofold internal fire—the fire of matter and the fire of ether.

127.                      It may be that HPB is using the terms “internal” and “external” in a special sense, different from the way DK develops these terms. In this case, it seems the term “internal” relates to Father (Spirit) and “external” to Mother (matter). When DK uses the term “internal” (especially as it is related to fire), He means a ‘lower’ and more material type of fire, with a higher type of fire “radiatory fire” being more “external” in the sense that it is not found in the depths of matter.

128.                      However, the “Breath of the Father (Spirit)” could be considered “external” to the recipient of that Breath.

129.                      The order or terms found in the sentence, however, makes HPB’s use of “internal” and “external” seem different from the one that DK develops in TCF.

130.                      Points Emerging in Group Discussion:

1.      The very first pre-universal MOVEMENT is a BREATH OF FLAME


3.      The most Fundamental Duality appears as the apparent alternation between NOTHINGNESS and Somethingness—even though there is a FUNDAMENTAL MOTIONLESSNESS which is predicated of THE BOUNDLESS IMMUTABLE PRINCIPLE

4.      Thus, there is a seemingly inherent contradiction at the ROOT OF BEING.

                                                         i.            Inviolate IMMUTABILITY,

                                                       ii.            and yet PERPETUAL MOTION—or PERPETUAL MUTABILITY

5.      Both PERPETUAL MOTION and ABSOLUTE IMMUTABILITY are built into the nature of things.

6.      If the first two Fundamentals of the Secret Doctrine are to be given credence, this fundamental contradiction cannot be escaped.


II. The Fire of Mind or Solar Fire.

The fire of knowledge burns up all action on the plane of illusion, therefore those who have acquired it and are emancipated are called ‘Fires.’”

Secret Doctrine I.114.


131.                      We are dealing with true knowledge and not the relative, fallible knowledge of the concrete mind.

132.                      From the high perspective, the “plane of illusion” may be considered the eighteen lower subplanes of the systemic physical plane.

133.                      The “plane of illusion” may also be considered the plane of lower mind, and the burning here reference is the overcoming of the illusions of the lower mind.

134.                      Buddhi, or intuition, is necessary for the destruction of illusion (just as mind is necessary for the destruction of glamor), so in this “fire of knowledge” some element of “straight knowledge” or buddhi has to be present.

135.                      In a wider sense, the plane of illusion may be considered, the physical, astral, and mental systemic planes”. The term “illusion” would then be used generally, as meaning any kind of mistake or distortion and would be equivalent to the Sanskrit term, “Maya”. The higher mind (soul-mind and triadal mind) overcomes the usual illusions encountered in the three worlds—i.e., on the eighteen lower subplanes of the cosmic physical plane.

136.                      It is not just any kind of knowledge that overcomes illusion but, rather, “straight knowledge”, which is the intuition, pure reason.

137.                      On a higher turn of the spiral, could the “fire of knowledge” be related to atma, for the atmic plane (being the third plane) is, therefore, a mental plane? If so, then in a higher and wider sense, all the fires of the spiritual triad would be the “fire of knowledge”.

138.                      Is the spiritual triad solar fire or is it electric fire? Or some combination? Probably some combination, because the spiritual triad has the same ray as the causal body (which, therefore, relates it to the solar fire manifesting through the casual body), but the spiritual triad is considered to be the personality expression of the monad (and the monad is that part of ourselves which relates, generically, to the first ray and to electric fire.

139.                      One who is liberated from the causal body is called a “fire”. And a “fire” is a “soul”.

140.                      A true soul is a spiritual triad. The causal body is but the ‘shroud of the soul’.

141.                      Solar fire is the “fire of mind”--but the fire of higher mind, and includes some buddhic influence (for buddhi is the plane of love and harmony and solar fire is the fire of love-wisdom). And, as we suggested, the fire of the spiritual triad may be considered, in an elevated sense, influenced by solar fire.

142.                      What, however, is mind? This question will be dealt with on many pages of TCF.

143.                      Briefly, it is a creative, patterning faculty—the faculty which detects patterns and builds patterns.

144.                      Points Emerging in Group Discussion:

1.      An interpretation was offered in the Ojai class: this statement in Stanza of Dzyan I, indicates the elimination of identifications we have had over many aeons. Those identifications are extinguished.

2.      It was also said that when lower type of action is eliminated higher action takes its place—solar action.

3.      Why action? The level of action is first destroyed.

4.      It was suggested that intuition destroys illusion. “Knowledge”, as here discussed, is, therefore, intuition.

5.      The “plane of illusion” can also be the astral plane, but not in this case.

6.      A true soul is a true fire—a true soul is the consciousness manifesting through the spiritual triad, and may be called a “Triad”. The triangle is an oft used symbol for the soul..

7.      What is the “Illusion of the Mind”? May we say that perceiving the inviolable unity of things in pieces is an illusion. Separation and illusion go hand in hand. The misuse of the energy of the Third Ray Lord (Who is called “The Divine Separator”) leads to the Great Illusion of separation..

8.      Additional thoughts pointed to the “specific gravity” of the causal body. When a particular “specific gravity” is achieved in the causal body, it is ready for destruction. In more common language, when there is enough “weight”, that body can be burned. There are parallels to the destruction of the causal body and the destruction of a star.

9.      An interesting definition of the monad was offered, as conceived by the philosopher Leibniz: “a simple substance with a point of view”.


III. The Fire of Spirit or Electric Fire.

"Lift up thy head, O Lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky?''


145.                      The Lanoo must look up. He must lift his head. This suggests that his perspective has been too focussed on the Earth, i.e., on immediate matters.

146.                      We are dealing with the paradox of the Many and the One in terms of light.

147.                      When we perceive the Many, do we also perceive the One? When we perceive the One do we also perceive the Many.


"I sense one Flame, O Gurudeva; I see countless Undetached sparks shining in it."

Secret Doctrine I. 145.


148.                      We are speaking of a differentiation within One Thing, i.e., of emanations.

149.                      An emanation is a going forth from the Source without detaching from the Source, and while, in fact, remaining in the Source.

150.                      The “one Flame” is the ‘Flame of Pure Being’ from which all monads or “seeds of spirit’ emanate.

151.                      Undetached sparks” [attached] are also, essentially, the “RAY of the ABSOLUTE”.

152.                      Fohat is an extension of the One Ray of the ABSOLUTE.

153.                      The factuality of our spiritual oneness is presented in this catechism.

154.                      The “sparks” are the essence of “electric fire”. The “One Flame” is beyond and more essential than electric fire. It is Life.

155.                      The essential message of this statement is that we (as “sparks”) are not detached from our Source.

156.                      When viewing a physical fire, sparks usually detach from the flame. We and all beings, however, are “sparks” which remain undetached from the One Flame.

Matter [personality] is the Vehicle for the manifestation of Soul on this plane of existence, and Soul is the Vehicle on a higher plane for the manifestation of Spirit and these three are a Trinity, synthesised by Life, which pervades them all.” (SD I 80)

157.                      In this famous quotation from The Secret Doctrine the Trinity plus the One are set forth. This can be symbolized by the sacred Triangle with the point in the center.


[Page xviii]




158.                      All internal fires come under the heading of “Fire by Friction”.

159.                      The Table of Contents below may not mean too much to us at the outset of our study, but later, reviewing it, we shall see where we have been and shall, perhaps, realize why.


Introductory Remarks

Division A. Of the Sheaths macrocosmic and micro cosmic

Division B. The Personality Ray and the first fire

Division C. Prana and the etheric body

Division D. Kundalini and the spine

Division E. Motion on the physical and astral planes

1. In the Sheaths

2. In the Centres

Division F. The Law of Economy




Introductory Questions

Division A. The Nature of Manas or Mind

Division B. Manas as a cosmic, systemic and human factor

Division C. The Egoic Ray and solar fire

Division B. Thought elementals and fire elementals

Division E. Motion on the plane of mind

Division F. The Law of Attraction




Division A. Certain basic fundamentals

Division B. The Nature of the seven cosmic paths

Division C. Seven esoteric stanzas



The above tabulation of the subjects dealt with in this treatise is of very real importance, for it forms the basis of that which we shall be considering. The total lack of a wider consciousness than the individual and the personal, acts as a bar to the true comprehension of things macrocosmic, but if the occult method is adhered to, if the Law of Correspondences is studied, and if we ever reason upward from the microcosm to the greater Whole, then glimpses will be caught of vast realms of realisation and vistas of spiritual unfoldment will open up before us, undreamt of hitherto.


160.                      Master DK intends to widen our consciousness by enabling us to catch “glimpses…of vast realms of realisation and vistas of spiritual unfoldment…undreamt of hitherto.”

161.                      Many of us find ourselves embroiled largely in the individual and the personal, and thus we have been barred from catching these life-giving glimpses.

162.                      To correct this situation, we are asked to

1.      Adhere to the occult method

2.      Study the Law of Correspondences

3.      Reason upward from the microcosm to the greater Whole

163.                      If we do this “vast realms of realisation” may dawn upon our consciousness and our ‘being in this world’ and our service in this world will, inevitably, be improved.