Fellowship of Cosmic Fire

Commentary Semester VIII Section Vehicle, Part I

TCF 977-982 : S8S5

13 – 28 December 2008

(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)

It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph. So please read an entire paragraph and then study the Commentary


        c. The occult significance of speech.  The old Scripture saith:  "In the multitude of words there wanteth not sin,"90 [Bible. Prov. 10:19]


1.            One is reminded of the rather amusing saying reputedly by Bertrand Russell, “A big book is a big evil”, yet it may be a far more ancient saying.


because in a tide of words at this stage of man's evolution, many are spoken purposelessly or from motives which (when analysed) will be found to be based purely in the personality.


2.            The problem lies not with speech but in the manner in the content of speech.

3.            Sin is of the personality (the 666, the three levels of form, each a 6) Sin is to be found in the natural tendencies of the lunar vehicles when not guided by the Ego.


The greater the progress that is made along the path of approach to the Mysteries, the greater the care that must be taken by the aspirant.


4.            As the aspirant becomes a more powerful thinker, the aspirant’s speech (if spoken in a manner unmotivated by soul consciousness) will have more power to harm.


This is necessary for three reasons:

First, owing to his stage in evolution, he is able to enforce his words in a manner which would surprise him could he but see on the mental plane.


5.            Enforcement is found—the powers of Mars and Saturn. The aspirant has greater will than has the average man, and this will goes into his words.


 He builds more accurately than the average men, his subsequent thought-form is more strongly vitalised, and it performs the function whereon it is sent by the "Sound" or speech with greater precision.


6.            Greater force, greater vitality, greater accuracy, greater precision—all these can be of value, but if the speech is strictly personal in nature it will become a strong obstacle to the achievement of spiritual objectives.


Second, any word spoken and consequent thought-form built


7.            A spoken word is a thoughtform which has been built.


(unless along the higher path and not based on personality impulses) is apt to cause a barrier of mental matter between a man and his goal.


8.            Thoughtforms rendered into word can become barriers as well as instruments of assistance.

9.            We are reminded of what DK as said about “the idle thought, the selfish thought, the cruel, hateful thought” when “rendered into word”:


14. The idle thought, the selfish thought, the cruel hateful thought if rendered into word produce a prison, poison all the springs of life, lead to disease, and cause disaster and delay.  Therefore, be sweet and kind and good as far as in thee lies.  Keep silence and the light will enter in. (TWM 474)


10.         These barriers are subtle but effective in preventing access to spiritual energy and realization.


This matter or separating wall has to be dissipated before further [Page 978] advance can be made, and this process is karmic and unavoidable.


11.         Saturn, the primary planet of karma, represents barriers, obstructions, separating walls. If for instance a country builds without justification an actual wall on borders with another country, the country building the wall will have to tear it down before further development between the two countries is possible. We have seen this with the “Berlin Wall” and can imagine it will be so with new walls which are presently being built.


Third, speech is very largely a mode of communication on the physical levels; on the subtler levels whereon the worker stands, and in his communications with his fellow workers and chosen co-operators it will play an ever lessening part.


12.         DK is predicting the future of the factor of speech, especially between spiritual co-workers.

13.         Speech, per se, will be transcended, just a the third aspect of divinity is transcended by the second.


Intuitive perception and telepathic interplay will distinguish the intercourse between aspirants and disciples, and when this is coupled with a full trust, sympathy and united effort for the plan we will have a formation wherewith the Master can work, and through which He can pour His force.


14.         It becomes necessary to ensure that the results speech do not prevent the Master from pouring His force into the spiritual work undertaken.

15.         Let us tabulate that which should increasingly characterize intercourse between aspirants and disciples and the atmosphere in which their relations occur:

a.            Intuitive perception

b.            Telepathic interplay

c.            Full trust

d.            Sympathy

e.            United effort

16.         It is obvious that too great a tide of speech can obstruct the development of intuitive perception and telepathic interplay.

17.         Speech relates to the third aspect of divinity and it is principally the second aspect which is being cultivated in relations between aspirants and disciples.

18.         If intuitive perception and telepathic interplay are in process of realization, the level of understanding is becoming increasingly representative of the third initiation. The concrete mind is being transcended.


The Master works through groups (large or small) and the work is facilitated for Them if the interplay between units of the group is steady and uninterrupted.  One of the most frequent causes of difficulty in group work and consequent arrest of the inflow of force from the Master temporarily is based on misuse of speech.  It brings about a clogging of the channel for the time being on the mental plane.


19.         These are arresting thoughts. During these days when the internet is so conveniently available, many aspirants and disciples communicate through a torrent of words. We are, however, being warned about the clogging effect of too much speech. It can prevent the assistance of the Master from reaching the groups He has under cultivation and, additionally, prevent steady, uninterrupted interplay between the members of a group.


I mention these three factors for this question of group work is of vital importance and much is hoped from it in these days.


20.         We have been given three convincing reasons why aspirants and disciples must be watchful concerning the nature of their speech.

21.         From the point of view of group dynamics, the group process and the Master’s intended assistance to the group must not be interrupted by the unwise and excessive use of speech.


 If in any organisation on the physical plane the Masters can get a nucleus of even three people who mutually interact (I choose the word deliberately) and who disinterestedly follow the path of service, They can produce more definite results in a shorter space of time than is possible with a large and active body of people who may be sincere and earnest but do not know the meaning of trust in, and co-operation with each other and who guard not the gate of speech.


22.         There can be no passivity or imbalance between these three. It is the responsibility of the three (or more) to interact each with each, and each with all. The factor of personality is also reduced through the disinterested following of service. The purpose of the interaction has only service as its objective.

23.         Members of the Hierarchy work through ‘creative minorities’. Work with crowds does not interest Them.

24.         DK is warning against the futility of sincere and earnest groupings of those who do trust in and cooperate with each other and who do not “guard the gate of speech”.

25.         A we survey the nature of most group work today, we are given much to ponder.


If a man succeeds in understanding the significance of speech, if he learns how to speak, when to speak, what is gained by speech, and what happens when he speaks, he is well on the way to achieving his goal.  The person [Page 979] who regulates his speech rightly is the person who is going to make the most progress.  This has ever been realised by all leaders of occult movements.


26.         The goal of all speech is effective service.

27.         Since what is said here is so important, let us tabulate for emphasis:

a.            One must understand the significance of speech

b.            One must learn how to speak

c.            One must learn when to speak

d.            One must learn what is gained and to be gained by speech

e.            One must learn what happens when he speaks

f.             One must, in short, regulate his speech


That most occult order of Pythagoras at Crotona,


28.         Within this order, it is said the Master DK had an authoritative position.

29.         Perhaps this was one of His two “European incarnations” (DINA II 473)

30.         Master DK is said to have been Pythagoras’ favorite pupil, “Kleinias”.


 and many other of the esoteric schools in Europe and Asia had a rule that all neophytes and probationers were not permitted to speak for two years after entering the school and when they had learned to keep silence for that period, they were given the right to speak, for they had learned a specific reticence.


31.         Some might consider this a hard way to learn reticence in speech, but apparently it proved effective.

32.         If such an apparently strict discipline could not have been upheld, it would have been impossible to successfully subject oneself to the still the more demanding disciplines of true Schools of the Mysteries.

33.         The Mystery Schools are now in process of reemerging. In this respect, we should think of the value of reticence and silence if we wish to participate in them.


It might be of value here if students realised that every good speaker is doing a most occult work. 


34.         Perhaps the value of esoteric conferences is justified!


A good lecturer (for instance) is one who is doing work that is analogous on a small scale to that done by the solar Logos.  What did He do?  He thought, He built, He vitalised.


35.         Obviously meditative thought must precede gathering, building and vitalization.


 A lecturer, therefore, segregates the material with which he is going to build his lecture and which he is going to vitalise.


36.         This is a phase of gathering.

37.         The note or tone of the thought which he intends to convey will determine the material to be gathered.


  Out of all the thought matter of the world he gathers together the substance which he individually seeks to use.


38.         This initial work is apparently analogous to the process undertaken by the Third Logos.

39.         We have learned elsewhere of the accumulative faculty of the third aspect.


In these "Rays of Aspect" or of divine expression, if so I may call them, the shattering is brought about by the widening of the channel, due to the driving power of will in the first case; by the expansion of the lower auric egg, the causal body, in the second case, due to the inclusiveness of the synthetic Ray of Love and Wisdom; and by the breaking of the periphery of the causal body in the third case, due to the accumulative faculty and systematic absorption of the Adaptability Ray. (LOM 16)


Next he copies the work of the second Logos in wisely building it into form.  He constructs the form, and then when it is construct­ed,


40.         The second aspect of divinity is the form-building aspect.


he finishes up by playing the part of the first Person of the Trinity putting his Spirit, vitality and force into it so that it is a vibrant, living manifestation.


41.         The first aspect of divinity is particularly associated with life and vitality.

42.         The use of the energies of the “first person of the Trinity” ensures that the lecture will have impact, ‘punch’, that it will make the necessary impression.


  When a lecturer or speaker of any kind can accomplish that, he can always hold his audience and his audience will always learn from him; they will recognise that which the thought form is intended to convey.


43.         The power to hold is specifically related to the first ray, but unless the work of the second and third aspects support the first ray ‘delivery’, full effectiveness will be lacking.

44.         We see that Master DK is dealing with very practical matters.


In everyday life when the student speaks, he is doing just the same thing, only the trouble frequently arises that in his speech he constructs something that is usually not worth while and vital­ises it with the wrong kind of energy, so that the form, instead of being a constructive, vital, helpful force, is a destructive one in the world.


45.         DK points specifically to the kind of errors often made when students speak:

a.            The construction has no real value

b.            It is vitalized by the wrong kind of energy.

46.         We may assume that the wrong kind of material has been gathered—i.e., that it is unsuitable to express that which the gatherer intends; that perhaps what has been gathered has been poorly built; and that emotional energy has been used to vitalize speech rather than higher energies of heart and will.

47.         DK warns us against rendering idle thoughts into speech. Such thoughts, he says, “will each produce effect”.


If we study the various cosmologies of the world, we shall [Page 980] see that the process of creation was carried on by the means of sound or speech or the Word.


48.         All three aspects of divinity are involved in this process:

a.            The throat center is related to the third aspect of divinity

b.            The formative value of the Word is related to the second ray

c.            The factor of enunciation is related to the first ray.


Some of the Masters of the Wisdom and Their groups of disciples are actively engaged at this time in an endeavor to impose certain basic and needed ideas upon the races of men, and much of Their work is being prepared for by a group of Destroying Disciples, and also by a group of Enunciating Disciples, for these two types of work carry forward their task as a unit.  The idea to be dominant in the future is proclaimed in writing and by the voice, by one Group.  The Group of Destroyers takes it up, and proceed to break up the old forms of truth so as to make room and way for the new emerging idea. (EP II 141)


 We have it in the Christian Bible, "In the beginning was the Word, and the Word was God.  All things were made by Him and without Him was not anything made that was made."91 [Bible. John X] Thus, according to the Christian teaching, the worlds were made by the Word of God.


49.         We have here a description of the initiatory, creatively impulsive power of the Word, and of sound in general.

50.         Every word we utter inaugurates a form. By speaking, we are ever in process of creating.


In the Hindu Scriptures we will find that the Lord Vishnu, Who stands for the second Person of the Trinity, is called "The Voice."  He is the great Singer Who has built the worlds and the universe by His song. 


51.         Song comes through the throat center (ruled by the third aspect of divinity) and yet it involves the unifying energy of the heart.

52.         Among the Rays of Aspect, it is specifically the second ray which rules the creation of music.

53.         To speak and create a world of thought is one thing. To sing a world into existence is a still higher act.

54.         Various mythologies describe this ‘singing the world into existence’.


He is the Revealer of the thought of God Who has constructed the universe of solar systems.


55.         The Musical Voice of Vishnu reveals Divine Ideation.

56.         The manifested construction of the universe of solar systems is first constructed in the realm of thought.

57.         A Treatise on Cosmic Fire was written before it was widely understood that the universe consisted of countless galaxies.

58.         From a specific point of view, our galaxy of solar systems may, at that time, have been considered “the universe”.


 Just as the Christian speaks about the great Word, the Word of God, the Christ, so the Hindu speaks of Vishnu, the great Singer, creating by means of His song.


59.         Vishnu and the Christ are both representatives of the great Second Ray.

60.         The tradition which describes the worlds being sung into existence is not usually found in the West (though there is something of this approach in the creation myth of Finland. Essentially, the Hindu Tradition is a more beautiful tradition than is normally conceived by conventional Christian or Jewish thinkers.


In physical plane manifestation, we are known by our speech; we are known by our reticence, by the things we say, and by the things we leave unsaid and are judged by the quality of our conversation. 


61.         Here we have an important idea. We are known not only by what we say, but also by things we do not say.

62.         Few there are who can accurately read the thoughts of another, and so we are necessarily judged by the quality of our conversation.


We think of people in terms of what they say, because their words disclose the type of thought-matter in which they work and the quality of energy or life which they put behind their words.


63.         Let us ponder what is said here:

a.            Words disclose the type of thought matter in which we work

b.            Words disclose the quality of energy which we put behind those words

64.         Therefore, we have both a mental disclosure and an emotional disclosure (allied, in some cases, to the quality of the soul).


To the various solar Logoi of the vast constellations that are apparent when we scan the starry heavens, the quality of the Logos of our solar system is seen through the medium of that great thought form He has built by the power of His speech, and which is energised by His particular quality of love.


65.         DK is telling us of the manner in which our Solar Logos is judged by those great Beings Who can perceive and understand the nature of His creation, the solar system.

66.         Our solar system was created by the speech (and, presumably, song) of our Solar Logos.

67.         The solar system discloses the nature of the Solar Logos’ thought and His quality (a particular quality of love) is also disclosed to these Celestial Observers.

68.         It seems that all are judged by their creations.


When God speaks, the worlds are made and at this present time He is only in process of speaking.


69.         The divine speaking and singing is still pouring forth. The Word may have occurred “in the beginning”, but the many combinations and permutations of that Word continue to emerge from the throat center of the Solar Logos.

70.         We might question to what extent the planet Saturn (reasonably the throat center of the Solar Logos) and Mercury (the planet of speech) are involved in this process.


 He has not yet concluded what He has to say, and hence the present apparent imperfection.


71.         Time is needed for the Solar Logos’ full utterance.

72.         DK is telling us that an incomplete utterance is an imperfect sentence.

73.         Through the power of speech one clarifies one’s intentions. One also corrects misperceptions.


 When that great divine phrase or sentence which occupies His thought is brought to a close, we [Page 981] will have a perfect solar system inhabited by perfect existences.


74.         We are being told of the nature of God’s creativity (the creativity of the Solar Logos) through sound, word, phrase and sentence. The factor of music should also not be ignored.

75.         DK speaks of a “divine phrase” or “sentence” inviting the thought that there are other speakers creating in concert with our Solar Logos and adding their phrases or sentences to His so that, for instance, a stanza may be created, a number of stanzas completing a chapter.

76.         We can speak of the solar system as if it were a book of many chapters but also as if it were a symphony in process of being performed. Presumably, the symphony is created in the mind of God the Solar Logos before it is performed. Likewise, any sentence or phrase in a larger “Book of Life” would be created in the Mind of God the Solar Logos  before it was uttered by that Logos.


Through speech a thought is evoked and becomes present;


77.         Through speech the hidden stands revealed.


 it is brought out of abstraction and out of a nebulous condition and materialised upon the physical plane,


78.         To speak is an ‘act of concretion’. Saturn, a planet promoting the processes of concretion, rules the throat center of the disciple. Vulcan, to be associated in part with the throat center, may be involved as well.

79.         Perhaps we can understand how Saturn might function in relation to the planet of idealism, Neptune, or the planet of vision, Jupiter.


producing (could we but see it) something very definite on etheric levels. 


80.         We are also reminded that in the case of disciples, the ruler of the throat center, after the first initiation (and, perhaps, before the third), is Uranus, a planet intimately associated with manifestation, the etheric plane and etheric form.

81.         Speech, then, produces definite etheric effects, which, it may be assumed, work towards concrete manifestation.


Objective manifesta­tion is produced, for "Things are that which the Word makes them in naming them." 


82.         Here we have an ancient saying pointing to the power of the name.

83.         We are dealing with the true nature of a thing (its name) in a way ‘assigned’ to that thing by the Great Word in the Beginning. All things, in fact, are aspects of an ‘emanative Word’ rolling forth as speech/song in various combinations and permutations. In fact, all things or B/beings are words, i.e., essentially patterns of sound which have aggregated matter into form.

84.         The idea is that the true name of a thing denotes the true nature of the thing named.


Speech is literally a great magical force,


85.         Yet it is so common and commonly use that we overlook or ignore its magical properties.


 and the adepts or white magicians, through knowledge of the forces and power of silence and of speech, can produce effects upon the physical plane. 


86.         To produced desired effects upon the physical plane it is not enough to speak. Speech must be combined with measured silence and also something more.

87.         Rhythm consists of events and interludes (which are the absence of such events).

88.         We are being told that the use of correct rhythm (often in pronouncing mantrams) is a vitally important factor in rendering the mantram effective.

89.         Yet three things are here required for magical effectiveness:

a.            Knowledge of the forces

b.            The power of silence

c.            The power of speech

90.         Without a true knowledge of the forces to be conveyed in speech, speech will remain ineffective despite an expert use of speech and silence.

91.         It is interesting that the “power of silence” is mentioned before the power of speech.

92.         It is almost as if there must be a moment of silence before speech is delivered.

93.         While silence may be required before speech is uttered, it is also necessary between utterances.

94.         Before speaking, one must also be very sure of the strength and quality of force which one wishes to convey.


As we well know, there is a branch of magical work which consists in the utilisation of this knowledge in the form of Words of Power and of those mantrams and formulae which set in motion the hidden energies of nature and call the devas to their work.


95.         We are speaking of Mantra Yoga.

96.         We note that the relation of Mantra Yoga to the third aspect of divinity because the factor of “motion” is particularly related to the third ray.

97.         Through the correct use of certain mantrams and formulas, devas are called to their work. Must they obey the call? The implication here seems to be that they must.

98.         Elsewhere, we are told that devas (self-conscious devas, presumably) attend events freely and according to their will.


Speech is one of the keys which opens the doors of communica­tion between men and subtler beings.  It gives the clue to the discovery of those entities who are contacted on the other side of the veil.  But only he who has learned to keep silent, and has arrived at the knowledge of the times to speak can pass this veil and make certain esoteric contacts.


99.         Here the necessity for correct silence is emphasized.

100.      Speech is not only an instrument of revelation and disclosure but an instrument of discovery. Certain beings cannot be contacted except through correct mantric speech. As well intercourse is not possible with them except through the kind of speech cognizable by them.

101.      But one must be extremely sensitive in these matters, as there are times to speak and times to remain silent. Ill-timed speech (even rightly motivated and rightly delivered) can have a disruptive effect.


Magic consists, we are told in the Secret Doctrine, in addressing the Gods in Their own language; therefore, the speech of average man cannot reach Them.


102.      In one respect, the true language of mantra is that language.

103.      There is also a language of symbolism as well as a musical language and a language of color; all these are effective in contacting and holding discourse with devas.

104.      There exists lore which reveals how the “Gods” first spoke to us. Knowledge of how they spoke and what they imparted has been preserved. We must learn to enter discourse with them using the language in which they addressed us.

105.      We come to realize how really ineffective is our ordinary speech in the task of penetrating the veils to higher spiritual levels. A very refined approach even to ordinary speech is required if that speech is to be rendered more spiritually effective.


Therefore, those who seek to learn the occult language, those who yearn to become aware of the words which will penetrate to the ears of those who stand on the other side, and those who seek to utilise the formulae and phrases which will give them power over the Builders, have to unlearn their previous use of words and to refrain from ordinary methods of talking.


106.      How fascinating that we must no longer speak as we have habitually spoken if we wish to—

a.            Learn the truly occult language

b.            Penetrate to the ears of those who are on the other side

c.            Seek to use those words which will give us power over the Builders

107.      We are told that we must “unlearn” and “refrain”…


Let the disciple turn his attention to the enunciating of those sounds which echo in the halls where walks the Master.  Let him not sound the lesser notes which awaken vibration within the halls of Maya. (IHS 198)


108.      To follow the injunction above would at least represent a beginning in the process of learning the true occult language.


Then the new language will be theirs and the new expressions, words, mantrams and formulas will be entrusted to their care. [Page 982]


109.      How will this happen? For one thing, the soul (from its vast repositories of knowledge) may reveal some of this language. As well, ancient memory may reawaken, for there was a time when many of us knew the necessary words.

110.      Then, there is the process of initiation in which certain words and phrases are entrusted to the initiate in the initiation chamber. These are, perhaps, rarely remembered in the waking brain-consciousness, but the possibility of retention can be enhanced through methods known by the Masters.


The laws of speech are the laws of matter


111.      We are, let us remember, dealing with Saturn, the throat center and the third ray—the Ray of Materiality.


and students can apply the laws governing physical plane substance to their use of words, for it concerns the manipulation of matter on other levels.


112.      Such application suggests the use, among other things, of the Law of Economy.

113.      Through the correct use of words, matter of all kinds can be manipulated—not just etheric matter. Every plane and subplane of the cosmic physical plane has its Words of Power.


Speech is the great medium whereby we make apparent the nature of the little system we are constructing


114.      We are creative workers in constant process of creation. This creative activity should be purposeful and in line with the Divine Plan.


that system of which each human unit is the central sun, for under the Law of Attraction he draws to himself that which he needs.


115.      We are creating a world or system just as the Solar Logos has created a solar system.

116.      Every creator is as the Sun to the system he is in process of creating.

117.      There are ugly, useless or harmful creations, and there are those which are beautiful, timely and aid the objectives of the Planetary Logos. May we be capable of thinking, speaking and creating in such a way which will further the manifestation intended by the “One in Whom we live and move and have our being”!