Fire occupies a position of singular density in the depth-psychology corpus, functioning simultaneously as cosmological principle, alchemical agent, psychological dynamic, and mythological motif. The corpus does not treat fire as a simple element but as a polysemous force whose meanings cluster around transformation, purification, libidinal intensity, and spiritual ascent. In the alchemical tradition, as Edinger and Hillman each demonstrate at length, fire is the primary operator of calcinatio — the heating that reduces compound substances to essential powder and the psychological analogue of suffering that burns away accretion to reveal core identity. Hillman extends this into phenomenology, cataloguing fire’s empirically observable properties — ascension, transmutation, enlightenment, intangibility, insatiability — as the very source of alchemy’s spiritual vocabulary. Jung, working through alchemical and scriptural sources in Aion and Mysterium Coniunctionis, identifies fire with the Holy Ghost, with Mercurius, and with the unifying principle of Trinity, making it a vehicle of coniunctio. Sullivan traces fire back to Heraclitus, for whom it is the cosmic logos itself — the measure-governed exchange underlying all things. Neumann reads fire as a feminine principle resting within the wood, called forth by masculine friction. Campbell finds fire’s mythological role as the trickster-hero’s supreme gift to humanity. Across these registers a productive tension persists: fire destroys and redeems, burns and illuminates, belongs to nature and to divinity.