Fellowship of Cosmic Fire
Commentary Semester VI Section IV
TCF 601 - 612: S6S4
10 November – 25 November 2007

 (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.
1.                  This starts a new section, II, an overview of devas and the Deva Lord Agni.



a. Agni and the Solar Logos.
Thus far in this treatise we have considered the first section of the book which has dealt somewhat with the internal fires of the system, both macrocosmic and microcosmic.
2.                  By the “internal fires” we man latent and active fires.
3.                  We have also dealt somewhat with the fires of mind—both mental elemental fire and solar fire.
  In this the second section we are dealing with the fire of mind.  This section, together with the nine introductory questions, con­stitutes the main part of the treatise.
4.                  And, since the average student of these matters is focussed more psychologically than scientifically, it will be the part of the treatise most read.
  In it we have dealt with the nature and function of mind and with the egoic ray.
5.                  When we speak of “mind” we must always differentiate to determine whether we are dealing with what we might call ‘solar mind’ or ‘lunar mind’.
 We have dealt also, somewhat, with the form side of thought, with its material manifestation and with its substance.
6.                  This form side of thought is what we can call ‘mental elemental mind’.
7.                  Thoughtforms, as usually conceived, are related to the “form side of thought”.
We proceed now to take up the consideration of the Ruler of Fire, AGNI, and are brought to the study of the vitality that energises and the Life that animates; to the contemplation of the Fire that drives, propels, and produces the activity and organisation of all forms.
8.                  Let us tabulate that which we shall be considering when we concentrate upon the nature of Lord AGNI:
a.      The vitality that energises
b.      The Life that animates
c.      The Fire that drives
d.      The Fire that propels
e.      The Fire that produces the activity and organisation of all forms
The realisation of this will reveal the fact that what we are dealing with is the "Life and the lives,"86 as it is called87 [Page 602] in the Secret Doctrine;
9.                  Clearly , Agni is to be considered a great Cosmic Life, as Fohat is when Fohat is considered a Cosmic Being.
with Agni, the Lord of Fire, the Creator, the Preserver, and the Destroyer; and with the forty-nine fires through which He manifests.
10.             If Agni is the Creator, the Preserver and the Destroyer, He somehow embraces Brahma, Vishnu and Shiva—if not within all worlds through which the Solar Logos manifests, at least within the sub-causal worlds of the great Logos.
11.             When we think of the forty-nine fires through which Agni manifests we must think of:
a.      Fohat
b.      The Seven Sons of Fohat
c.      The ‘Sons’ of these Seven Sons
The Life and the Lives.  H. P. B. says in the Secret Doctrine.
"Occultism does not accept anything inorganic in the Kosmos.  The expression employed by Science 'inorganic substance' means simply that the latent life, slumbering in the molecules of so-called 'inert matter' is incognisable.  
12.             Latent life is “incognizable” life, but it is Life all the same.
13.             We are dealing with the principle of “Hylozoism”, the ubiquity of Life in cosmos.
All is Life, and every atom of even mineral dust is a Life, though beyond our comprehension and perception....Life therefore is everywhere in the Universe...wherever there is an atom of matter, a particle or a molecule, even in its most gaseous condition, there is life in it however latent and unconscious."—S. D., I, 269, 281, 2
9.                  Not only is there life in it, but it is Life. All things arose out of the ONE LIFE. What else can anything be but THAT from which it arose?
FOOTNOTE 87: The Life and the Lives.
1. Everything lives and is conscious, but all life and consciousness is not similar to the human.—S. D., I, 79.
14.             By “conscious” we mean responsive. To act when acted upon is to live. Even if we cannot detect many types of response, they are occurring.
a. Life is the one form of existence manifesting in matter.
15.             And, further, Life is matter and matter is Life.
16.             If something is, it lives.
17.             To be is to live.
b. Matter is the vehicle for the manifesting of soul.
18.             In the ‘Philosophy of Infinitism’, matter is ‘created’ through an act of Self-Perception.
c. Soul is the vehicle for the manifesting of Spirit.
19.             Soul is the knowing by which That which is, knows Itself.
Therefore:  1st Logos, 2nd Logos, 3rd Logos co-operate.
Life of the 3rd Logos—animating atoms of matter.
Life of the 2nd Logos—animating the forms, or aggregate of atoms.
Life of the 1st Logos—animating the composite forms.
20.             By “animating” we mean ‘ensouling’—providing the movement and responsiveness of that which moves and responds, and providing also the Presence within that which moves and responds.
2. The one Life synthesises this triplicity.
21.             The “One Life? is greater than and inclusive of any of the three Logoi.
Let us work this out in the Macrocosm and Microcosm.
Fohat, Prana, Electricity, Magnetic Fluid, are all terms used for this one vitalising life.
22.             The presentation of equivalences is important in the teaching. If we know the synonyms for poorly understood terms, we can better clarify our conception of these terms.
23.             If Fohat has a vast cosmic extension, then so do Prana, Electricity and Magnetic Fluid.
24.             We shall be watching to see to what extent we can see Fohat and Agni as equivalent.
The Microcosm is animated and vitalised by prana, and its actions controlled by the indwelling Thinker.
25.             Here prana serves as ‘microcosmic Fohat’. We have to realize that the microcosm is not just the physical aspect of the microcosm, but that aspect of the Thinker which manifests on all the lower eighteen sub-planes.
The Macrocosm is animated and vitalised by Fohat; its actions are controlled by the informing Intelligence we call the Logos.
10.             If we make the analogy, that which is the Thinker for the human being is the Logos in relation to the Macrocosm. Generally, the term “Macrocosm” means (for us) the Solar Logos.
11.             When we think of this macrocosmic animation, we are not speaking of the entirety of the Solar Logos, but of those portions of His life-demonstration which work through the lower eighteen sub-planes cosmically considered.
We are dealing with solar fire per se, with the essence of thought, with the coherent life of all forms, with the con­scious­ness in its evolving aspect, or with Agni, the sumtotal of the Gods.
12.             This is, apparently, a very broad definition of Agni. Can Agni be considered solar fire in itself?
13.             Here are the definitions of Agni here presented:
a.      Solar fire per se
b.      The essence of thought
c.      The coherent life of all forms
d.      The consciousness in its evolving aspect (thus evolutionary consciousness and not involutionary)
e.      The sumtotal of the Gods
14.             We will attempt to discover the boundaries of Agni, cosmically considered.
15.             Is Agni also the coherent life of the forms to be found on the higher cosmic mental plane?
16.             We have read that solar fire actually originates on the cosmic higher mental plane. So will we think of Agni as cosmic mental solar fire, or will we find that we have to differentiate cosmic solar fire from cosmic fire by friction?
17.             When we call Agni the “sumtotal of the Gods” we have to draw a ring-pass-not. There are “God” on the higher cosmic mental plane and above. Is Agni Their sumtotal or only the sumtotal of the Gods found below the higher cosmic mental plane?
18.             We must also realize that a Super-Cosmic Agni must, in all probability, exist. This, for us, supreme type of Agni, expresses as super-cosmic prana or super-cosmic vitality throughout all the seven cosmic planes—considering them as one super-cosmic etheric-physical plane.
 He is Vishnu and the Sun in His glory;
19.             Vishnu is definitely the God of the second aspect. We have been told that solar fire manifests on the second, third and fourth sub-planes of the cosmic physical plane.
He [Lord Agni] shows forth as solar fire on the second, third and fourth, and as 'fire by friction' on the fifth, sixth and seventh. (TCF 522)
20.             To what ‘point of elevation’ on the cosmic planes higher than the cosmic physical plane will be we able to trace the origin of Lord Agni?
21.             Vishnu on the cosmic mental plane will express on the higher cosmic mental plane.
22.             Perhaps, Vishnu, cosmically considered, will also express through planes higher than the cosmic mental. Analogically, it would make sense.
23.             If Agni is inclusive of Vishnu on the cosmic physical plane, is He also inclusive of Cosmic Vishnu Who expresses through the Heart of the Sun and through the Cosmic Spiritual Triad?
He is the fire of matter and the fire of mind blended and fused;
24.             If we are speaking in a cosmic context, then we would be speaking of the blending of cosmic solar fire of the cosmic mental plane and the fires of the planes lower than the higher cosmic mental.
25.             If we are speaking in a systemic context and dealing only with the cosmic physical plane, then we have to remember that in His expression as solar fire and fire by friction, Agni includes the six systemic planes lower than the systemic logoic plane.
26.             From another perspective, Agni can be considered the name of the Raja Deva Lord Who rules the systemic mental plane.
27.             We see that, given the Tibetan’s multi-perspectived definitions of Agni, it is not yet easy to find the definitive way of describing Him.
 He is the intelligence which throbs in every atom;
28.             Are we to think that there are no cosmic astral atoms or cosmic mental atoms? If there are such atoms, can we say that Agni throbs in them as well? As we gather the evidence concerning His nature, it would be reasonable to say, “Yes”—provided that there really are such atoms.
29.             Agni is strongly identified with the principle of mind; certainly, this great Intelligence is present is all atoms of the cosmic physical plane.
 He is the Mind that actuates the system;
30.             The “system” usually means the solar system, which, we have seen, usually pertains to the etheric and physical expressions of the Solar Logos on the cosmic physical plane.
31.             From this perspective, Agni then can be identified with a form of Manas—the Will-Mind behind manifestation.
32.             Because He is Mind, He is Cosmic Fohat, Cosmic Brahma and the Cosmic Holy-Spirit—depending on the perspective taken.
 He is the fire of substance and the substance of the fire; He is the Flame and that which the Flame destroys.
33.             The descriptions of His nature become more enigmatical.
34.             He seems to be the Fire of all fires.
35.             He is at once identified with fire and with substance.
36.             There is definitely a destructive aspect to His nature.
37.             When identified with such words as “Flame” (capitalized) we can understand Him as the Spirit aspect, for our Monads are “undetached sparks” suspended from the Flame.
Students of the Secret Doctrine when they read carelessly are apt to consider Him only as the fire of matter and omit to note that He is Himself the sumtotal—and this is especially the case when they find that Agni is the Lord of the mental plane.88  
38.             When DK tells us that careless students think of Agni as the “fire of matter”, are these students thinking systemically or cosmically? If systemically, then there would be an error.
39.             If students think of matter cosmically, what vibratory levels shall be called matter? Shall it be only the lower three systemic planes? Or in some cosmic sense, shall it be considered the lower eighteen cosmic sub-planes?
40.             The mental nature of Agni, however, must always be held in mind, though defined with care.
"...Agni, who is the source of all that gives light and heat.  So that there are different species of Agni (fire);
41.             This is an important point. Fire is divisible and the divisions are of great complexity. The Seven Sons of Fohat are here involved and their divisions (and the divisions of other Deva Lords) will relate to the many orders of angels and devas described in world literature on this subject.
 but "whatever other fires there may be, they are but the ramifications of Agni, the immortal" (Rig Veda, L, 59 I).
42.             We are dealing with a Great Being, and it is our task to identify His nature and the systemic, cosmic, and even super-cosmic levels on which He expresses—to the extent possible.
  The primary division of Agni is threefold.  "Agni," says the Vishnu Parana, "has three sons, Suchi, Pavamana, and Pavaka" (I, x).  Suchi means the Saura, or Solar fire; Pavamana means Nirmathana, fire produced by friction, as the friction of two pieces of wood; and Pavaka means the vaidyuta or fire of the firmament, i.e. the fire of the lightning, or electric fire.
43.             It is valuable to have the three fires with which we are familiar named from the perspective of the Vedic Tradition:
a.      Pavaka/Vaidyuta—Electric Fire
b.      Suchi/Saura—Solar Fire
c.      Pavamana/Nirmathana—Fire By Friction
44.             We can see that the idea of the three fires is very ancient. The Tibetan is simply presenting these ideas to us in modern garb.
The sources of these three fires I may observe in passing, constitute the three principal deities spoken of in the Veda, namely, Surya, the sun, representing the solar fire; Indra (and sometimes, Vayu) the rain-producing deity, representing the fire of the firmament; and Agni, representing the terrestrial fire, the fire produced by friction (Nirukta, VII, 4);
45.             Here we are speaking of the origins of the three types of fire:
a.      Indra is a God associated with the buddhic plane, in this case, perhaps the cosmic buddhic plane. He is a ‘God of Thunder’ and here, apparently, of lightning. He represents the source of Electric Fire
b.      Surya will be associated with the Heart of the Sun on the higher levels of the cosmic mental plane
c.      Agni (in this context) will represent “terrestrial fire” or fire by friction cosmically considered, and thus related to the eighteen cosmic sub-planes (equivalent in scope to eighteen systemic planes) found below the highest three planes of the cosmic mental plane.
and all these three, be it remembered, are merely the ramifications of one Agni;
46.             When we hear the word “ramifications” we must think emanations.
47.             If we wish to consider Indra, Surya and Agni in relation to the cosmic physical plane, then the One Agni is obviously expressive on planes higher than the cosmic physical plane.
48.             The important thing to note is that there is an Agni which is roughly equivalent with Indra and Surya, but an even greater Agni which is inclusive of all of them.
49.             If we wish to consider Indra, Surya and Agni in a cosmic sense, then the One Agni is a great Cosmic God, indeed, and will find expression on planes even higher than the cosmic buddhic plane.
 which in its turn is an emanation from the Supreme One, as the reader will find from the allegorical description given of Agni as being the mouth-born son of Brahma, in the Vishnu purana.
50.             Cosmic Brahma will rule five cosmic planes, and Agni, it would seem, is born from his “mouth”.
51.             Solar systemic Brahma rules five systemic planes. In this case, Agni will rule the systemic mental plane, but an even greater Agni will be inclusive of systemic Brahma.
52.             Yet, from another perspective, we must not forget that Agni, Fohat and Brahma can be considered equivalent. So, Who, then is the Supreme One?
Now, each of the triple forms of Agni has numerous sub­divisions.
53.             We learn that, depending on the scale considered, there are a number of forms of Agni, and each of them is triple. Triplicity is just the beginning, and many subdivisions follow, leading us into one intricate branch of devic study or ‘angelology’.
 The solar fire is distinguished by several divisions according to the nature of the rays emitted by the great luminary."—The Theosophist,
54.             It appears that the fire of Surya, Solar Fire, is also divisible, though perhaps differently divisible than Brahma. Perhaps divisions in the realm of Brahma/Agni occur in threes and nines, whereas in the realm of Surya, the division occurs in sevens.
He is the animating life of the solar system, and that life is the life of [Page 603] God, the energy of the Logos, and the manifestation of the radiance which veils the Central Sun.
55.             The definitions of Agni continue:
a.      Agni is the animating life of the solar system
b.      Agni is the life of God
c.      Agni is the energy of the Logos
d.      Agni is the manifestation of the radiance which veils the Central Sun. The radiance which veils the central Sun (hiding that “Sun” by a “disk of golden light”) pertains to Surya, the Vishnu aspect.
e.      Agni, is the manifestation of that radiance. This is different from the radiance itself. It is as if Cosmic Surya sends forth Cosmic Agni.
  Only as He is recognised as Fohat, the energy of matter, as Wisdom, the nature of the Ego and its motivation, and as essential unity, can any due conception be arrived at as to His nature or being.
56.             Agni is protean. We have to be watchful for the level at which Agni is discussed. Here, He is the all-inclusive One.
57.             Agni is expressive on the cosmic physical plane, and on that plane we can find “essential unity”, the Ego and matter.
58.             Agni embraces all of these cosmic physical plane expressions
a.      Agni is Fohat on the cosmic physical plane—or the energy of the matter of the cosmic physical plane. From the solar logoic perspective, the dense matter is represented by the lower twenty-one systemic sub-planes, and etheric matter by the higher twenty-eight sub-planes.
b.      Agni is the fire of Wisdom or Solar Fire which informs the Ego
c.      Agni is the fire of the Monad in whom is “essential unity” or oneness, as that oneness can be experienced on the cosmic physical plane.
d.      As He expresses on the cosmic physical plane, Agni is identified with Spirit, soul and matter.
59.             In this case we are discussing the way that Cosmic Agni embraces and pervades the three aspects of divinity as they manifest on the cosmic physical plane.
60.             Below and after many definitions which could be interpreted on more than one level and indicate differing scopes of activity, we have the definitive definition.
 He is not the solar Logos on the cosmic mental plane, for the egoic consciousness of the Logos is more than His physical manifestation,
61.             Agni has a definite connection with physicality. Cosmically, He is lower that Cosmic Surya, the Solar Logos manifesting in His egoic consciousness on the higher cosmic mental plane.
62.             So, Agni is not the egoic consciousness of the Solar Logos. Agni is not the consciousness within the Heart of the Sun on the higher cosmic mental plane.
 but Agni is the sumtotal of that portion of the logoic Ego which is reflected down into His physical vehicle;
63.             That which is inherent in the Ego but is reflected down into the Ego’s physical vehicle is the personality.
64.             Agni, then, is to be considered a portion of the energy/consciousness of the Logoic Ego, but that part which is not focussed on the higher cosmic mental plane but on planes lower than the higher cosmic mental, and especially focussed on the cosmic physical plane.
65.             Note that we are not saying that Agni is only the energy which animates that which the Solar Logos considers His dense physical body—namely the lower twenty-one sub-planes of the cosmic physical plane.
He is the life of the logoic Personality, with all that is included in that expression.
66.             This is the definitive definition of Agni for which we have been searching.
67.             The life and consciousness of Agni, therefore, expresses through eighteen cosmic sub-planes—the lower four of the cosmic mental plane, the seven of the cosmic astral plane and the seven of the cosmic physical plane (through we may question the manner of expression through the lowest three systemic planes which are not a principled in relation to the Solar Logos). Yet Agni embraces fire by friction, and so must express through all levels of the cosmic physical plane.
 He is to the solar Logos on His own plane what the coherent personality of a human being is to his Ego in the causal body.
68.             Here there can be no question concerning the nature of Agni (as considered in the context of these pages). He is the personality of the Solar Logos.
69.             Since the personality ray of the Solar Logos is during this solar system (this incarnation) the second ray, then Agni is primarily (in this solar system) qualified by the second ray, even though He has a Brahmic/Fohatic function. At least He is subservient to the great second ray. Perhaps here we see by Fohat (or Agni) is so identified with “Eros”.
70.             In the next system, the ray qualifying Him will probably be the first (as the second ray soul of the Solar Logos cannot change to the first) and as the monadic ray of any Entity remains the same throughout the greater aeon pertaining to that Entity.
This is a very important point to be grasped, and if meditated upon will bring to the student much enlightenment.
71.             There is no fast way here. Slow and careful pondering is required to fathom the mysteries of occultism.
72.             We might think that Agni is in process of becoming Soul-infused by the Cosmic Ego of the Solar Logos. Since the Solar Logos is a cosmic initiate of the second degree, Agni is Soul-infused to the degree a human initiate of the second degree would be soul-infused—i.e., to quite a considerable extent—perhaps fifty percent soul-infused.
His is the life that fuses and blends the threefold nature of the Logos when in physical incarnation;
73.             This description is another way of describing personality.
74.             The threefold nature of the Logos manifests itself on all three of the lower cosmic planes—really, about two and a half cosmic planes.
75.             Just as the personality is particularly related to the physical aspect of man, so Agni is related to the threefold demonstration of the Solar Logos upon the cosmic physical plane.
 His is the coherent force that makes a unity of the triple logoic Personality, but man can only arrive at His essential nature by the study of the logoic physical vehicle—hence the difficulty;
76.             We define the triple “logoic Personality” as demonstrating on two and a half cosmic planes—really, two and four sevenths.
77.             Agni unifies the entire threefold logoic personality, but His expression upon the cosmic astral plane and the cosmic mental plane can only be inferred from studying His threefold expression upon the seven systemic planes of the cosmic physical plane.
 he can only understand by a consideration of His psychic emanation as it can be sensed and viewed by passing the history of the races in retrospect.  
78.             The psychic emanation of Agni cannot at this time be directly understood by man, for he cannot fathom the nature of the cosmic astral plane. By study of that psychic emanation as it expresses in a much modified form on the cosmic physical plane, something of the original psychic emanation can be understood.
79.             Somehow the qualities of the various root races reveal something of the psychic quality of Agni. We cannot see Agni’s qualities directly (for, actually, they are stored in the causal body of the Solar Logos), but we can sense them working out in the forms of humanity which cyclically appear over time.
Man's personality reveals his nature as his life progresses; his psychic quality unfolds as the years slip away, and when he passes out of incarnation he is spoken of in terms of quality,
80.             Man, once departed, is spoken of more in terms of the overall qualitative effect of his life than in terms of the specific actions accomplished. The actions actually reveal the psychic quality. It is assumed that one endowed with certain qualities can produce a set of actions associated with those qualities.
 good or bad, selfish or un­selfish; the effect of his "emanation" during life is that which remains in men's minds.
81.             There is ever the tendency towards generalization and summarization.
82.             “Let there be no recollection and yet let memory rule.” This is a qualitative solar system and qualities resulting from actions turn out to be more important than the actions themselves.
83.             When searching to understand more fully one’s own qualities, one can speculate upon the qualities for which one will be known after one has passed over.
  Thus only can the logoic personal­ity express itself, and our knowledge of His nature is conse­quently limited by our close perspective, and handicapped by the fact that we are participants in His life, and integral parts of His manifestation.
84.             DK is telling us that we cannot possibly appreciate the full nature of Agni as that nature manifests on planes higher than the cosmic physical.
85.             We can infer something about His nature only by judging of effects of internal causes as those effects manifest on the cosmic physical plane.
It is only as we begin to function upon the buddhic plane that we can in any way "live in the subjective" [Page 604] side of nature,
86.             Even our so-called “soul nature” as it expresses on the higher mental plane of the cosmic physical plane is considered in relation to the Solar Logos, objective.
87.             Subjective life begins in the etheric body of the Solar Logos. This is worth pondering. It reveals the externality of our life as presently lived.
and it is only as our knowledge of the spiritual life increases, and as we pass definitely through the portal of initiation into the fifth kingdom that we can appreciate the distinction between the dense physical, and the vital body.
88.             We are speaking of the dense body of the Solar Logos and His etheric body. It is also true that only the initiate (as least of the first degree) can begin to appreciate the functional difference between his own microcosmic etheric body and its physically dense counterpart.
  Only as we become polarised in the cosmic etheric body and are no longer held prisoner by a dense material sheath (for the three lower planes are but the dense body of the Logos) do we come to a fuller understanding of the psychic nature of the Logos, for we stand then in the body which bridges the gulf between the dense physical, and the astral body of the Logos.
89.             The etheric body is as a bridge between the astral (or ‘psychic’) body of the Solar Logos on the cosmic astral plane and His dense physical vehicle—our lower three systemic or solar planes.
90.             A Being like the Christ is really coming to an understanding of the psychic, magnetic nature of the Solar Logos on the cosmic astral plane. The Members of the Spiritual Hierarchy of our planet are learning the nature of God’s Love as expressed upon the cosmic physical plane through the astral body of the Solar Logos on the cosmic astral plane—and this but slowly.
91.             Again, we should pause to reflect how really dense is the process of our normal living. Only a true Member of the Hierarchy (and really only an initiate of the fourth degree) is actually beginning to focus in the etheric body of the Solar Logos.
 Only when this is the case do we understand the function of the Lord Agni as the vital life of the cosmic etheric, as the vitality of the Heavenly Men and the activity of Their sheaths.
92.             Here the Lord Agni has a specifically cosmic etheric definition. We recognize that the full nature of Lord Agni is not apprehensible (at least by us). His being extends to the cosmic mental plane and cosmic astral plane. But upon the etheric part of the cosmic physical plane His nature can be somewhat experienced by the evolving, spiritual man.
93.             Perhaps it is not correct to say that Lord Agni’s Life is expressed through all the eighteen cosmic sub-planes lower than the cosmic higher mental plane. Perhaps the lower three unprincipled cosmic sub-planes should be omitted or treated as a special case. In this case Lord Agni would be expressing through only fifteen planes (an interesting number) and via four of those planes—the cosmic etheric planes, His life would be somewhat apprehensible to initiated humanity.
94.             Yet below (TCF 605) we read the following which definitely associates Agni, as well, with the lowest expression of the Solar Logos, His dense physical vehicle:
Agni as the energising factor of the dense physical body of the Logos, or as the fire of His most concrete manifestation (TCF 605)
95.             When we speak of the Heavenly Men, we speak of the Planetary Logoi and of two types of lesser Logoi (Chain Lords and Globe Lords) within Their field of expression.
96.             All vehicles of the Heavenly Men are vitalized, but Their specifically vital expression occurs upon the cosmic etheric planes.
97.             We have been considering Agni from the cosmic etheric perspective. Now we will consider this great Lord of Fire in relation to the mental plane (both the cosmic mental plane and the systemic mental plane).
b. Agni and the Mental Plane.
I seek to deal with a very important point here, emphasising the close connection between Agni, the sumtotal of the life force of the logoic threefold personality, as He is seen at work on the mental plane (which closely concerns man), and that manifesting driving force or intelligent will which emanates from the cosmic mental plane.
98.             We have looked at Agni in relation to cosmic psychic quality and also in relation to cosmic vitality on the four highest sub-planes of the cosmic physical plane.
99.             Now we focus on Agni’s mental expression—systemic mental and cosmic mental.
100.         We are comparing Agni at work on the systemic mental plane and also His relation to the cosmic mental plane.
101.         It is to be pondered whether the number of the logoic Personality should be eighteen or fifteen, or perhaps sixteen. There is a case for saying that the two lowest systemic planes should definitely not be included. In that case the number would be sixteen—a significant number of form and related to the number of petals in the human throat center.
102.         If we decide that the mental plane itself should not be included in the numbering of the personality, then the number of planes through which the logoic Personality manifests is fifteen suggesting the number of the Kumaras, and summing to the number six—again, a number of form.
103.         When we think of our own personality, to what extent do we include the three lowest systemic sub-planes? Can it be said that our true personality really extends no ‘lower’ than the fourth systemic ether?
104.         What is it that emanates from the cosmic mental plane? DK tells us it is a “driving force or intelligent will”. We discover repeatedly when dealing with manas that intelligence and will are always combined.
105.         We seem to be considering and contrasting the forces found on the cosmic and systemic higher mental planes, and those forces found on the lower mental sub-planes (cosmically and systemically considered).
There is a very interesting series of correspondences to be worked out here and we might briefly indicate the lines to be followed in this connection by the ensuing tabulation:
106.         Let us see what can be gathered from the following tabulation. The entire tabulation is obviously based on the number five.

The 5th cosmic plane

The cosmic mental.

107.         Here we count from above downwards.


The 5th systemic plane        

The mental plane.

108.         There is a direct correspondence between the cosmic and systemic mental planes.


The 5th subplane of the physical

The gaseous.

109.         Much can be learned by relating the principle of manas to the gaseous state of matter. The quality of the thoughts we think and the quality of the air we breathe are related.


The 5th principle


110.         There are a number of ways to count principles, but usually the fifth principle is correlated with manas.


The 5th Law

Fixation, the Law of Concretion.

111.         Let us note the alternative name for the "Law of Fixation". Let us think for a moment of the dispersive nature of gas and the work of fixation in countering this dispersive tendency.


The 5th Ray

Concrete knowledge

The 5th round

The round of manasic attainment.

112.         As we are far from the fifth round (the fifth chain round and even farther form the fifth scheme round) any manasic attainment achieved in this fourth chain round will be but relative. It will certainly not be a climactic development in relation to the potential manasic development of our planetary scheme.


The 5th root-race        

The Aryan.  Mental development.

The 5th sub-race

The Teutonic and Anglo-Saxon.  Concrete mind.

113.         There are some references which equate the beginning of the fifth or Aryan root race with the onset of the Teutonic subrace. Obviously an occult blind is in effect.


The Manu presides over group one.  He is called Vaivasvata Manu, and is the Manu of the fifth root-race.  He is the ideal man or thinker, and sets the type for our Aryan race, having presided over its destinies since its inception nearly one hundred thousand years ago. (HIS 41-42)


The 5th group of Devas

Fire Devas of the mental plane.

114.         We seem here to be speaking of the Agnishvattas or Solar Angels. They are “Fire Devas” and the type of fire they express is especially the fire of love and the fire of knowledge combined.

It is also possible that we may be speaking of those devas who work in relation to the lower mental plane, but this seems less likely.


The 5th Manvantara

Three-fifths of the manasaputras achieve.

115.         This has to be examined carefully, as the term “manvantara” is elastic. If man is considered a “manasaputra” then three fifths of the human beings on Earth will achieved in the fifth round, and the term “manvantara”, in this case, means round.

Of course, we are speaking of the men or manasaputras on the Earth-chain, and the moment of achievement is the "Judgment Day". We are not speaking of the great number of manasaputras found within the solar system.

It is also possible that the fifth manvantara can be a systemic manvantara, and during it, perhaps a certain number of manasaputras within the entire solar system will achieve.


The 5th scheme

The Lord of concrete science

116.         Much is hidden in this apparently simple statement. What is the fifth scheme? In the diagrams with which we are presented, Mercury is always associated with the number five. The fifth scheme is the Mercury-scheme; the fifth chain is the Mercury-chain; the fifth globe of both the Earth-chain and the Mercury-chain is the Mercury-globe.

Now, what is important is that the fifth scheme (which is obviously the Mercury-scheme) should be associated with the “Lord of concrete science”.

If Mercury has a fifth ray Monad, is this sufficient to consider Him a Lord of Concrete Science? Perhaps. And this would be a different way of understanding Mercury.

We must also remember the hypothesis that the major monadic ray of Mercury is the third ray.


The 5th Mahamanvantara (or     solar system) 

The solar Logos achieves His fifth major Initiation.

117.         This is one of those treasured references which expands our understanding of solar systemic manifestation far beyond the ordinary. We are in the midst not of the second Mahamanvantara but of the fifth which is the major second.

It is easy to endlessly repeat that we are in the second solar system without realizing that it is really the second major solar system, and that a number of minor solar systems preceded the previous solar system which is usually considered to be the first solar system.

Somehow, Mercury as the fifth scheme will be important to the Solar Logos as He achieves His fifth major initiation (if He does! in this Mahamanvantara) for Mercury represents “kundalini active” and the base of the spine center is intimately involved with the achievement of the fifth initiation.

If we followed this line of thought we would enter the difficult speculation concerning which of several possible planets should most be associated with the solar logoic base of the spine center.


The 5th chain

Principal evolution—fire devas.

118.         In this case, we are probably speaking of the fifth chain of the Earth-scheme. If so, the concentration of our Planetary Logos is not yet upon this fifth chain.

Are we being told something of the major habitat or origin of the “fire devas” and, in this case, are the “fire devas” the Solar Angels?

It is also possible that we are speaking of the fifth chain of all the planetary schemes, and that fire devas are to be found in relation to all fifth chains.


The 5th Hierarchy

The greater Builders

119.         What is the difference between the “fifth group of devas” listed above as the “Fire Devas of the mental plane” and the “5th Hierarchy”, “The Greater Builders”

It would seem that, farther above, we are dealing with the Agnishvattas and that in this instance we are counting from ‘below’ and are dealing with that group of Lives known as the “Triads”.

Compared to the Human Creative Hierarchy, Creative Hierarchy number three, the Triads are certainly greater Builders. But in the tabulation in EA 35, they are not listed as such, but, instead, as “Lesser Builders”. The “Burning Sons of Desire” one step ‘above’ them are listed as the “Greater Builders”.

The Solar Angels of men are certainly builders because, for twenty-one million years or more in most instances, they build the personality of man. On occasion They are called “greater Builders” but not usually in tabulations in which still greater Hierarchies are mentioned.


The greater Builders are the solar Pitris, whilst the lesser Builders are the lunar ancestors. (TCF 613)

The Triads are even greater Builders than the Agnishvattas because they build the monadic personality (i.e., the spiritual triad) and not the lower personality of man.

We shall have to discriminate between the “Fire devas of the mental plane” and “the 5th Hierarchy” of “greater Builders”. Both are listed in this tabulation and both could easily be seen as equivalent if we did not look more deeply into the subject. When similar names are used for different B/beings, we are either into terminological confusion or the revelation of subtle distinctions.


Vibrations of fifth order


120.         These vibrations could be either systemic (more likely) or cosmic mental (less so). The suggestion exists that there are seven orders of vibrations.


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121.         These factors could be taken two at a time to see what sparks of illumination may arise. All of these tabulated factors are related and certainly each two of them is related as well.
122.         Can we begin to sense how much Master DK ‘hides’ in such an apparently simple table? A superficial reading will not reveal the hidden implications.
It will, therefore, be apparent that when the system is viewed in reverse order and the physical plane is counted as the first (as it often is when considering it as the field of strictly human evolution),
123.         Here is a most important point; it is possible to number from above to below or vise versa.
124.         When dealing with strictly human living, the physical plane (the strictly physical part of it) is given an importance it does not deserve from the solar logoic perspective and even from the planetary logoic perspective.
 that the third plane—the mental plane—comes under the same group of correspondences and Agni, as the energising factor of the dense physical body of the Logos, or as the fire of His most concrete manifestation, vitalising, warming and holding all together, has to be considered.
125.         Here Agni is given more than a cosmic etheric meaning, but is made to relate to the very lowest of the cosmic sub-planes—the most concrete manifestation of the Solar Logos, our systemic mental, astral and physical-etheric planes.
126.         What does Agni do in relation to these lowest sub-planes:
a.      It vitalizes them
b.      It warms them
c.      Within them, it holds al together
127.         The only way we can bring Agni in relation to the systemic mental plane is to consider it as the energizing factor of the dense physical body of the Logos, for the systemic mental plane is within the dense physical body of the Logos.
Three hierarchies are, in this mahamanvantara, of profound significance, the fourth or human Creative Hierarchy, and the two deva hierarchies, the fifth and sixth.
128.         These Creative Hierarchy are, for man, the ‘closest to home’.
129.         This second Mahamanvantara is the Mahamanvantara in which the logoic soul nature is learning to dominate and redeem the lunar life.
a.      The Fourth Creative Hierarchy is the Hierarchy of human Monads
b.      The Fifth Creative Hierarchy is the Creative Hierarchy of Solar Angels or Agnishvattas. It is a dual Creative Hierarchy and the mystery of its duality is not easy to solve. A few interesting speculations have been put forward.
c.      The Sixth Creative Hierarchy is the Hierarchy of “Lunar Lords”, which must be redeemed and redirected onto their evolutionary path by coming under the control of the Solar Lords—the Solar Angels.
The fourth Hierarchy in the larger scheme is literally the ninth, for five hierarchies have earlier passed on and are considered as pure abstractions.
130.         Lives upon the cosmic physical plane are considered cosmically as concretions. Lives upon the cosmic astral plane and above are considered “pure abstractions”. They exist, of course, but humanity can know nothing about them, except the few things shared by the Tibetan in some of this texts and tables.
131.         The numbers of the Creative Hierarchies reveal their nature. The relation of the Fourth Creative Hierarchy to the developments in the next solar system (under the number nine) is important to consider.
132.         The role of man in completing the program begun in the previous solar system is also significant.
 In this system concretion concerns us, and the blending of form and of energy into one coherent whole.
133.         By “concretion” we mean the lives of the seven manifested Creative Hierarchies.
134.         Energy, in this case, is probably to be considered as spiritual energy. Form already exists but must, in this solar system, be blended with spiritual energy.
135.         The task is to blend the forms which are the legacy of the previous solar system with the energy patterns of the present solar system.
In the ninth, tenth and eleventh Hierarchies lie the clue to the nature of Agni, the Lord of fire, the sum­total of systemic vitality. 
136.         Here DK is numbering the Hierarchies in such as way as to include those Creative Hierarchy which are “pure abstractions”.
137.         The numbering found in this enumeration appears to begin with the highest of the liberated Creative Hierarchies and work its way down.
138.         The ninth, tenth and eleventh Creative Hierarchy’s are really the Hierarchies of Human Monads (the ninth), of Agnishvattas (the tenth) and of the Lunar Lords (the eleventh).
139.         (Parenthetically, we are led to consider whether the tenth Creative Hierarchy can really contain the I nature of the Solar Angels or whether but a part of themselves is invested in it).
140.         Again we are told that Agni is related to “systemic vitality”—i.e., the solar logoic vitality as expressed on the cosmic etheric planes.
141.         Agni is certainly an extra-systemic Being, but is reflected on and through the cosmic physical plane in three ways:
a.      As electric fire through the Ninth Creative Hierarchy (though we must not forget Agni’s presence as electric fire on the systemic logoic plane)
b.      As solar fire through the Tenth Creative Hierarchy (though we must not forget Agni’s presence as solar fire on the systemic monadic, atmic and buddhic planes)
c.      As fire by friction through the Eleventh Creative Hierarchy. (Does Agni’s presence as fire by friction begin, from the logoic perspective, as high as the systemic higher mental plane?) This has to be carefully examined:
I would point out that the Lord Agni shows forth His fiery life on the atomic subplane of each plane; He shows forth as solar fire on the second, third and fourth, and as 'fire by friction' on the fifth, sixth and seventh.  From the point of view of the microcosm, the Spark in the Flame, man demonstrates as electric fire on the second plane, or the second cosmic ether; as solar fire on the third, fourth and the three higher subplanes of the fifth plane, and as fire by friction on the lower subplanes of the fifth, on the sixth, and seventh planes. (TCF 521-522)
142.         What can be said of systemic sub-planes can also be said of the cosmic physical plane as a whole, and Agni will show forth as systemic electric fire on the logoic systemic plane; as systemic solar fire on the second, third and fourth systemic planes; and as fire by friction on the fifth, sixth and seventh systemic planes.
143.         The systemic higher mental plane is an ambiguous area. As Agni represents the Solar Logos and as the Solar Logos expresses in a principled manner no lower than the buddhic plane, we will probably have to include the systemic higher mental plane within the field of Agni’s fire by friction expression.
144.         Returning to the numbering, if we add the numbers nine, ten and eleven together we get thirty—the number of years which existed between the Birth and Baptism in the life of Jesus.
145.         Lord Agni is triple, and represents the three aspects of divinity. The three Creative Hierarchies listed represent these three aspects—but of course, they are not the only representatives.
146.         All the Creative Hierarchies are Monads, but the three here listed represent, for man, the expression of his Monad, soul and personality.
He who understands the significance of these figures, and their relation to each other as the triple division of a Unity in time and space will have discovered [Page 606] one of the keys which will unlock a door hitherto fast closed.
147.         Master DK is hinting at one of the secrets of initiation.
148.         These figures contain the mystery of the relationship of the three periodical vehicles.
149.         The three periodical vehicles are really a ‘three-in-one’. They appear to be three but, really, they are all the Monad and its expressions.
150.         The Mystery of the Trinity is contained therein, for the 30 is a 3.
151.         The illusion of time and space creates the illusion of division.
152.         The method of bridging between the cosmic etheric planes of the Solar Logos (or the Realm of Agni’s present cosmic physical plane focus as vitality) and the dense levels of the cosmic physical plane is expressed in this triple relationship.
 They are the numbers of achievement, of potentiality brought into full activity and of innate capacity demonstrating in perfect fruition.
153.         Spirit (under the number nine) must manifest fully on the outer levels. Spirit is potentiality. The potential is expressed in “full activity” through the third aspect represented by the Lunar Lords (the number eleven). The “perfect fruition” suggests the gift of fulness nurtured by the Fifth Creative Hierarchy under the number ten.
154.         Within our second solar system, the correct interrelation between these Creative Hierarchies taken together, represent a significant achievement for our Solar Logos. It is upon this achievement that the Solar Logos (in relation to our planet, particularly, and at this time) seems to be focussed.
All potentiality lies in the vitalising, energising power of Agni, and in His ability to stimulate.
155.         What can Agni do?
a.      He can vitalize
b.      He can stimulate
c.      He can energize
156.         These do sound like etheric functions.
157.         Although Agni is much more than solar logoic etheric energy, it would seem that His nature is particularly visible through that medium—the medium of the cosmic etheric plane.
158.         When thinking of the vitalizing power of Agni, we should also consider how the Holy Spirit vitalizes those it touches.
 He is life itself, and the driving force of evolution, of psychic development and of conscious­ness.
159.         Let us tabulate for complete clarity:
a.      Agni is life itself
b.      Agni is the driving force of evolution
c.      Agni is the driving force of psychic development
d.      Agni is the driving force of consciousness
160.         We can sense the Tibetan trying in many ways to convey to our minds a well-rounded view of Agni. We can also sense that it is not easy, given our present state of ignorance.
161.         DK is speaking here somewhat of the development of man and, in general, of development upon the cosmic physical plane. Upon the cosmic physical plane Agni is “life itself” and upon the cosmic physical plane, Agni represents the “driving force of evolution of psychic development and of consciousness.”
162.         All of these impelling factors come from the etheric levels of the cosmic physical plane; on the cosmic physical plane, Agni expresses especially through its etheric planes—cosmic etheric planes.
  This fact is hidden in these figures, and not the evolution of substance, which is but a result, emanating from psychic causes.
163.         The true human soul is the liberated Ego on triadal level and, hence, within the four cosmic ethers. This suggests that man’s true psyche is to be found on cosmic etheric levels.
164.         The occultism here is profound and we will not penetrate it at this time.
165.         Some factors which should be considered as we attempt to penetrate it are:
a.      Nine as the number of initiation. Nine is also the preeminently cyclic number indicating completion and the imminence of commencement.
b.      Ten as the number of perfection and as always indicating a superior three and a subordinate seven. It is peculiarly a number related to “man”—whether cosmic, systemic planetary or human. Cyclically, ten indicates both the beginning and the end. We can see this if we view the relationship of the number ten to, for instance, the number of chains in a scheme at different times of scheme development.
c.      Eleven is the number of the initiate. It suggests as well, duality, which must be overcome in the ten. It is a number indicating lunar fluctuation (for Kabbalistically, two is the number of the Moon). It also suggests how the separate members of a duality can become the unified, interplaying dualities of which Gemini is the symbol.
166.         Essentially we are dealing with the resolution of duality (eleven) into unity (ten/one) through the process of initiation (nine).
These three numbers are the basis of the cyclic calculations which concern the egoic cycles, and the cycles of Vishnu, as distinguished from the cycles dealing with the third aspect.
167.         A science available only to initiates is hinted..
168.         Human Monads have their cycles of ones and threes. Souls have their cycles of sevens and threes. And personalities have their cycles of fours and sevens.
169.         It would seem that “egoic cycles” are related to the second ray and occur within the “cycles of Vishnu”—the expression of the second ray.
170.         We are speaking of cycles which are involved in the development of consciousness and not so much the development of form, per se (the third aspect). It is the Vishnu aspect which sees to the development of consciousness and when it builds form, does so for the advancement of consciousness.
171.         The sum of thirty suggest the juncture at which the Christ Spirit took over the direction of the life of the initiate Jesus bringing about a total transformation in accordance with the Great Second Ray.
Occult students have not sufficiently grasped the fact that objectivity is an inevitable result of an inner conscious sub­jective life.  When this is better apprehended, bodies on the physical plane, for instance, will be purified, developed and beautified through a scientific attention paid to the develop­ment of the psyche, to the unfoldment of the Ego, and to the stimulation of the egoic vibration.
172.         We are asked to have a greater appreciation of subjectivity.
173.         We remember that true subjectivity begins with the buddhic plane. Access to the buddhic plane brings about purification through solar fire, and beautification of the vehicles.
174.         We are to attend scientifically to the following:
a.      The development of the psyche
b.      The unfoldment of the Ego
c.      The stimulation of egoic vibration
175.         According to our studies, these developments occur largely under the influence of the "Law of Magnetic Control" directed from the buddhic plane.
176.         From a practical perspective, the improvement of our quality will lead to an improvement of the forms and matter through which our quality expresses.
  The cause will be dealt with and not the effect, and hence the growing appreciation by the human family of the study of psychology,
177.         Psychology is essentially a buddhic discipline. Interestingly the Master in the Hierarchy particularly associated with the development of psychology is a fourth ray Master and the buddhic plane is the fourth plane.
 even though as yet they are but studying the kama-manasic body, and have not reached back to the egoic conscious­ness.
178.         Modern psychology but studies the reflection of the Ego which appears on the lower mental and astral planes. Since most human beings are focussed in kama-manas, psychology (if it is to be of assistance to the majority) must focus in the dual kama-manasic vehicle.
179.         As more human beings begin to realize the nature of the soul, the province of psychological inquiry will shift upwards.
180.         Modern students of esotericism can do something to advance a truer form of psychology by working within the realm of soul consciousness and applying themselves to the laws of that level—i.e., the Laws of the Soul.
 The lunar Lords have had their day; now Agni, as the solar Lord of life and energy, will assume due importance in human life.
181.         While Agni may be considered a ‘God of Personality” from the solar logoic standpoint, He is still a representative of solar fire.
182.         He is the Fohatic aspect of the Solar Logos, nevertheless carrying the solar vibration which is far above the vibration to which the lunar lords normally respond.
183.         Agni may vitalize the dense physical body of the Logos, but His major focus is not there. His major focus is a cosmic etheric focus which, for us as human beings, is the realm of “life and energy”.
c. Agni and the Three Fires.
In studying the manifestation of Agni in the solar system it should be remembered that we are considering here His essential nature as actuating fire.
184.         What is “actuating fire”? Shall we call it the fire especially related to the activity aspect? Can we call it the ‘fire that makes action and manifestation possible’?
185.         The personality is particularly related to the third or activity aspect, and Agni is, we are told, the Personality of the Solar Logos.
 We have seen that He is the threefold logoic personality, but He is the threefold Logos in a subjective sense, and the form aspect is only subsidiary.
186.         We have been examining the protean nature of Agni. The hint is here offered that He is more than the logoic Personality, but is subjectively the “threefold Logos”. We shall be looking for the explanation of this statement.
187.         The statement seems to direct human thinking towards that part of Agni’s expression which conveys the solar logoic presence in consciousness. As we contact and polarize within the cosmic ethers, the subjective presence of the threefold Logos is conveyed to us. This is not possible when our consciousness is entirely captivated within the three lower worlds of time and space. In fact, true subjectivity is not possible for the human being, until there is a focus on the buddhic plane—the first plane in which the life of the Solar Logos is present in a principled manner.
Perhaps a tabulation may make this point clearer.
[Page 607]
188.         We note that it is the activity aspect which is pronounced in the following tabulation.
189.         We are presented with the three aspects of Agni, Lord of Fire.





of Energy


First, Will

Electric Fire

Activity of Spirit


190.  This is occurring principally on the cosmic physical plane, and especially through the cosmic etheric planes.

The One Life.

191.  We are speaking of a subjective manifestation on the logoic and monadic systemic planes.

Central Spiritual Sun

192.  From the logoic standpoint the home of the Central Spiritual Sun is on the cosmic monadic plane. We are speaking of the Monad of the Solar Logos.


The solar system (etheric and dense)

Second, Love-Wisdom

Solar Fire

Activity of Consciousness.

193.  It is important to see how the activity of consciousness manifests. It forms the egoic body and provides vitality and magnetism to the consciousness aspect within man.

The seven
Heavenly Men.
The seven Rays.
The seven types of Mind.

194.  These are always associated with the second ray. If the Grand Heavenly Man is connected with the first aspect, relatively speaking, then the Planetary Logoi are associated with the second aspect.


The Heart of the Sun


195.  We continue to speak of the expression of Lord Agni on the cosmic physical plane. The Heart of the Sun is on the higher cosmic mental plane but has fields of expression on the cosmic physical plane.


The seven Rays
through the seven planetary schemes


196.  Compared with the seven planes, the seven rays express the second aspect of divinity.

Third, Activity

Fire by Friction

Activity in Matter.
Atomic vitality.

197.  This is other than the vitality of the consciousness aspect. It is the energy to move rather than the energy which makes knowing possible.


The seven fires.
The akasha.

198.  We are dealing with the akasha considered as a synonym for matter. We are not dealing only with the akasha considered as the sounding matter of the second systemic plane—the monadic.


The physical Sun

199.  The “physical Sun” is considered in this context the third aspect or the Sun.


The seven planes

200.  These represent the third aspect of divinity just as the rays represent the second.


Vsk reconstituted chart May 07
201.         Our objective in the foregoing is not to trace the nature of Agni to planes higher than the cosmic physical plane, but to understand how the three subjective aspects of Agni (“actuating fire”, the fire of activity) demonstrate on different levels of the cosmic physical plane).
202.         We have traced the source of Agni to the Solar Logos and realize that Agni is under the direction of the logoic Egoic nature, but the only expression of Agni which we can comprehend in the faintest way occurs on the cosmic physical plane.
203.         We also note that we are especially concerned with how Agni manifests on the etheric part of the cosmic physical plane, and not so much about its functioning within the physical body of the Solar Logos.
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Each of these three aspects of the One Fire, showing as the Creative Fire, Preserving Fire, and Destroying Fire, must be studied as electrical phenomena, and this under the aspects of light, flame, and heat, of electricity, radiance and motion, of will, desire and action.
204.         The entire cosmic physical plane is governed by and exemplifies electrical energy
205.         Agni is the One Fire, to be considered as Fohat. Upon the cosmic physical plane the One Fire manifests as
a.      The Creative Fire—third ray
b.      The Preserving Fire—second ray
c.      The Destroying Fire—first ray
206.         When we get into the technicalities of this study we will find ourselves considering the following “electrical phenomena”:
a.      Light
b.      Flame
c.      Heat
d.      Electricity
e.      Radiance
f.        Motion
g.      Will
h.      Desire
i.        Action
207.         Actually, we may have three triplicities here:
a.      Light, Flame, Heat
b.      Electricity, Radiance, Motion
c.      Will, Desire, Action
208.         If we arrange the triplicities according to aspect, the following may emerge:

First Aspect

Second Aspect

Third Aspect










209.         Only Light and Flame are out of the order presented and so a case could be made for their alternative positioning. It will be substantiated below, however, that Flame belongs to the first aspect and Light to the second.
 Only thus will the true nature of Agni be apprehended.
210.         I think we are seeing that it is difficult to apprehend the true nature of Agni. There are so many ways to consider it.
211.         We can gather that Master Hilarion would be an expert (upon the cosmic physical plane, at least) in the understanding of Agni and its multifarious emanations. As least six of the seven properties of Agni listed above are to be studied within the realm of what we call “physics”, though it would have to be the physics of the seven systemic planes and not physics as presently conceived.
 As the logoic personality He is demonstrating through a triplicity of sheaths forming a unity,
212.         These sheaths are composed of the matter of the eighteen lowest cosmic sub-planes. Each of these sub-planes is, in scope, equivalent to a systemic plane.
213.         The personality of the Solar Logos is considered a unity. He is not yet a cosmic Initiate of the third degree so we cannot yet say that His personality is completely integrated with His cosmic soul.
and only thus will it become apparent why at this stage in evolution the material aspect is the most considered.
214.         The fact that the material aspect if most considered has to do with the stage of evolution of our Solar Logos.
215.         Of course as a cosmic initiate of the second degree, Agni should also be manifesting quite completely and with reasonable success through the Solar Logos’ astral body on the cosmic astral plane, but of this dimension of his personality expression we can presently know nothing.
216.         Just as is the case with man, the etheric-physical vehicle of the Solar Logos is the most developed and the consciousness of His personality is most focussed there.
217.         When does a human being remove his focus from his etheric physical nature? Perhaps he does not do so until the fourth initiation, but on the way to that high degree, awareness of his astral and mental natures (on their own planes) increases. We can imagine this would be the case for the Solar Logos.
218.         When, we might ask, will the Solar Logos develop cosmic ‘continuity of consciousness’? Human initiates of the second degree do not have, as a rule, complete continuity of consciousness. Will a Solar Logos Who has attained the second degree have complete ‘cosmic continuity of consciousness’? When will the burning of the cosmic etheric webs occur? On the human scale, such continuity of consciousness occurs more frequently when the third degree is approached and taken.
The entire system is the physical sheath of the Logos and consequently the most easily cognised,
219.         We are speaking of the solar system which includes the cosmic dense subplanes and the cosmic etheric planes.
 for the Logos is as yet centred in His cosmic sheaths and can only reveal Himself through their medium.
220.         Is an initiate of the second degree centered in his physical etheric body? The answer must be, “Yes” unless He has achieved continuity of consciousness by burning through the etheric webs.
221.         We may have to consider that our Solar Logos has not yet achieved continuity of consciousness within respect to the cosmic astral plane.
222.         We do learn here, however, that the Logos is centered in His cosmic sheaths. What shall we consider as His cosmic sheaths? Perhaps His cosmic mental, astral, and etheric sheaths? 
Man's just apprehension of this mystery of electricity will only come about as he studies himself, and knows himself to be a triple fire, manifesting in many aspects.
223.         The Mystery of Electricity is profound. DK is recommending the study of the microcosm (i.e., the study of oneself in order more easily to understand electricity from the macrocosmic perspective).
224.         Man, too, is a triple fire, and there are many principles and vehicles through which this triple fire manifests.
225.         Man’s triple fire is electrical in nature.

Monadic fire

Electric fire

Spirit Will

The Central Spiritual Sun.

Egoic fire


Solar fire


The Heart of the Sun.

Personality fire

Fire by friction

Physical man

Physical Sun.

226.         We are familiar with the ideas here presented. Perhaps the entries in the first column are not so often seen:
a.      Monadic fire
b.      Egoic fire
c.      Personality fire
227.         These three are closely identified with three types of fire we commonly consider:
a.      Monadic fire with Electric fire
b.      Egoic fire with Solar fire
c.      Personality fire with Fire by friction.
228.         When we think of the Physical Sun, what aspects of physicality are we discussing? The etheric nature of the Sun is also, from the cosmic perspective, physical.
229.         Yet, the strictly physical sun may be understood as confined to the systemic etheric-physical plane.
230.         We note that spiritual will pertains directly to the monadic level and also, in other references, to the atmic level.
Each of these fires can also be studied in a threefold manner and under three aspects.

Will aspect

Electric fire


Spiritual Will.


Solar fire


Spiritual Love.

Active Intelligence

Fire by friction


Spiritual Intelligence.

231.         It is evident that assigning “Flame” to the first aspect was correct. “Flames” per se, can be easily associated with the third aspect, but “Flame” (the noumenon of the flames) pertains to the first aspect.
232.         If we seek to assign Flame, Light and Heat to systemic planes, we will find that Flame accords with the logoic plane, Light with the monadic and Heat with the atmic plane.
233.         The three potencies of the Monad are here given. With the threefold Monad are contained:
a.      Spiritual Will
b.      Spiritual Love
c.      Spiritual Intelligence
234.         These are usually called, “Will”, “Wisdom” and “Activity”. They are directly reflected into the spiritual triad such that—
a.      Atma demonstrates Spiritual Will
b.      Buddhi demonstrates Spiritual Love
c.      Manas demonstrates Spiritual Intelligence.
[Page 609]



Electric fire

The spark
The Jewel in the Lotus

Conscious Will.

Love- Wisdom

Buddhi Solar fire:

The rays

The twelve- petalled lotus.

Conscious Love.

Active Intelligence


Fire by friction

Substance. The perma nent  atoms.

Conscious Activity.

235.         The structure of the “Ego” is particularly interesting and of particular importance to the student.
236.         The “Ego” is divided into two forms of expression:
a.      The Ego as it expresses through the spiritual triad
b.      The Ego as it expresses through the causal body and, thus, ‘shrouded’
237.         The “spark” of electric fire is anchored in the "Jewel in the Lotus".
238.         The rays are always associated with the second aspect and express particularly through the “twelve petalled lotus”—the three tiers of petals usually referenced (the petals of knowledge, of love and of sacrifice) and, then, the synthesis tier.
239.         When dealing with the Ego we see the term “Conscious” used repeatedly. The Ego pertains to the consciousness aspect.
240.         When considering the Ego as the spiritual triad, the expression might be as follows:
a.      Atma—Conscious Spiritual Will
b.      Buddhi—Conscious Spiritual Love
c.      Manas—Conscious Spiritual Intelligence
241.         Even though all the three tiers of petals express one of the aspects of divinity, in genera, they express buddhi or solar fire. It is the permanent atoms which express fire by friction and the "Jewel in the Lotus" which expresses electric fire.
242.         Often we have tried to discriminate the solar fire of buddhi from the solar fire of the higher mental plane. We might say that buddhi is a more essential form of solar fire, more directly related to the Heart of the Sun than the energy and structures of the higher mental plane.
243.         The term “substance” as used here indicates the substance of the lower eighteen sub-planes. Actually, the term can be applied to all matter of the forty nine systemic sub-planes. The lowest three sub-planes should not literally be called “substance” for they are that which substance substands.


Mental body

Electric fire

Lower mind



Astral body

Solar fire




Physical body 

Fire by friction 



244.         Each of the three aspects manifests through each periodical vehicle.
245.         It is significant that the mental body is, in a way, an outpost of the Monad and should eventually express electric fire. The mental body is, we are told, responsive to the monadic ray. The lower mental body will also become an expression of spiritual will and atma.
246.         The astral body is an outpost of the Ego and should eventually express solar fire. The astral body is, we are told, responsive to the egoic ray. If buddhi is solar fire, then the astral body should eventually express buddhi—an idea with which we are quite familiar and which begins to occur noticeably at the second initiation.
247.         The physical body is closely connected with the principle of prana. The dense physical body is energized by prana and its vitalization by prana is intended for great increase during the Age of Aquarius. The physical body is said to be especially responsive to the ray of the personality.
I seek to emphasise here the fact that in this threefold manifestation there is a ninefold unfoldment.
248.         If we are alert, we will remember the Tibetan’s discussion of a ninefold choice of rays for the “Ego” (TCF 177)
249.         We have three periodical vehicles (the “threefold manifestation”) and the expression of each one of them is threefold. Thus the ninefold unfoldment.
 It should ever be borne in mind that seven is the number which governs the evolution of substance and of form building in the solar system, but that nine is the number governing the development of the consciousness within that form of the psyche.
250.         The seven and nine together are the sixteen which represent the sixteen potencies of the Ego.
251.         If the seven is viewed as two triplicities and a unity and if the unity is expanded into a triplicity, the seven becomes a nine.
252.         The development of consciousness within the form occurs through the process of initiation. There are nine such developmental unfoldments or initiations.
 This is seen in the sevenfold display of logoic life through the planetary scheme, and the ninefold nature of egoic unfoldment.
253.         The major chakras (the “display of logoic life”) are usually numbered as seven.
254.         The egoic lotus demonstrates through nine principal petals in three tiers.
255.         The “display of logoic life” is, in this context, considered ‘formal’.
256.         The egoic unfoldment is considered as relating to the consciousness aspect.
If the student here substitutes for the words, Monad, Ego and personality, the three aspects of the Logos, and will bear in mind that as yet all that he can ascertain or cognise is the lowest of the logoic manifestations—the personality—it will be apparent why so much must remain mysterious to even the higher grades of initiates,
257.         We have been presented with the threefold expression of Monad, Ego and personality. If we substitute the Cosmic Monad, the Cosmic Ego and the Cosmic Persona, we may learn much about the cosmic process within which the Solar Logos is expressing.
258.         We should pause to ponder the higher correspondences to the terms with which are familiar:
a.      Cosmic Monadic Fire, Cosmic Egoic Fire, Cosmic Personality Fire
b.      Cosmic Spiritual Will, Cosmic Spiritual Love, Cosmic Spiritual Intelligence
c.      Cosmic Conscious Will, Cosmic Conscious Love, Cosmic Intelligence
d.      Etc. The term “cosmic” can be placed before the entries in the tabulations, and the expansive implications pondered.
259.         We must question whether the entirety of the lowest three aspects of the Logos can be cognized. Certainly not by man!
260.         The Buddha and the Christ have gained some small degree of cognizance of the aspects of the logoic Personality which lie above the cosmic etheric planes—the Christ, receiving a stream of influence from the cosmic astral plane; the Buddha receiving a “touch” of the cosmic mental plane.
and why even the perfected Dhyan Chohan cannot penetrate the secrets of the Logos outside His system.89  
261.         What will be mean here by a “perfected Dhyan Chohan”? Perhaps an initiate of the seventh degree?
262.         This means that even the higher aspects of Agni (the logoic Personality) cannot be penetrated by “perfected Dhyan Chohans”.
263.         Note that the term “secrets” is used. For a “perfected Dhyan Chohan” there may be contact with streams of energy, for instance, from the cosmic astral plane, but the “secrets” of the Logos upon the cosmic astral plane represent a form of energy/knowledge far more remote than simple contact.
 They [Page 610] can cognise much concerning Agni, the Lord of Fire, but until They can contact that of which He is an emanation, a reflection or a ray, there is a limit to what may be known.
264.         We have to wonder what is meant by “much concerning Agni”. The term “system” generally means the seven systemic planes. Are we saying that these high Initiates can cognize that which is ‘above’ the solar system or that they cannot?
265.         That of which Agni is an emanation, reflection or ray is the Logos on planes above the lower levels of cosmic mental plane.
266.         Are we saying that until these Initiates can contact that, that the higher aspects of the Logoic Personality will lie beyond Their ken, and that only the aspects of Agni expressing on the cosmic physical plane will be accessible to Them? Or, that they cannot, for instance, penetrate the secrets of the cosmic astral plane or cosmic mental plane until they can contact and respond to the logoic Ego on the cosmic higher mental plane?
267.         In general, we can say that Agni is an emanation, reflection or ray of that which comes from the Heart of the Sun, the Logoic Ego on the higher cosmic mental plane.
268.         It would appear that “perfected Dhyan Chohans” can know very much of Agni as He manifests upon the cosmic ethers, but relatively little of Him as He manifests on the cosmic astral and lower cosmic mental planes.
269.         From a practical perspective, we are speaking of the grandeur of Agni and His relative inaccessibility even to the relatively perfected lives focussed on the cosmic physical plane.
H. P. B. in the Secret Doctrine refers to "...the solution of the riddle...before which even the highest Dhyan Chohan must bow in silence and ignorance—the Unspeakable Mystery of that which is called by the Vedantins, Parabrahman."—S. D., I, 352.
270.         We have been speaking of the perfected Dhyan Chohan’s inability to cognize the higher aspects of Agni and That which lies beyond Agni. Now we speak of “Parabrahman”.
271.         It would seem that, in this presentation, “Parabrahman” has become a relative term, rather that a term representing the ABOLUTE.
272.         It even seems that the term can be applied to the Solar Logos—i.e., to the unknown, monadic aspects of the Solar Logos, but the ABSOLUTE is far more than that—in fact, infinitely more.
273.         Of course, we cannot reach to the heights of the One Universe, therefore, for practical purposes, the higher reaches of the nature and consciousness of the Solar Logos are, to us, as is the ABSOLUTE—absolutely incognizable.
Agni is Fohat, the threefold Energy (emanating from the logoic Ego) which produces the solar system, the physical vehicle of the Logos, and animates the atoms of substance. 
274.         Here is a completely clear statement:
a.      Agni is equivalent to Fohat
b.      Agni/Fohat is an emanation from the “logoic Ego” on the cosmic mental plane.
275.         Agni/Fohat is a threefold energy just as the personality of the Solar Logos is threefold.
276.         The solar system is definitely “the physical vehicle of the Logos”, and this includes the cosmic etheric planes.
He is the basis of the evolutionary process,
277.         We remember that the “Will-to-Evolve” is the third ray aspect of the Will. Agni is associated with the “actuating fire” of the third aspect. (cf. EA 605)
 or the cause of the psychic unfoldment of the Logos,
278.         This is a psychic unfoldment which occurs within the personality nature of the Solar Logos, on the lower eighteen cosmic sub-planes.
279.         Psyche, per se, is found upon the higher mental plane, but psychic unfoldment and expression occurs within the personality.
280.         There is, however, an expansion of psyche which can be said to occur on the higher mental plane (occurring as the scope of the causal body expands).
281.         The psychic unfoldment of the human being begins with individualization. Maybe we can say the same of the Solar Logos.
 and He is that vitality which ultimately brings about a divine synthesis in which the form approximates subjective demand, and after being consciously directed, and manipulated, is finally discarded.  This is the goal for the Logos as it is for man; this marks the final liberation of a human being, of a Heavenly Man and of a solar Logos.
282.         Let us tabulate again some of the things here said about Agni:
a.      Agni as threefold Fohat produces the solar system
b.      Agni animates the atoms of substance
c.      Agni is the basis of the evolutionary process
d.      Agni is the cause of the psychic unfoldment of the Logos
e.      Agni is the vitality which ultimately brings about a divine synthesis.
f.        Through the efforts of Agni, the form is brought to a condition in which it approximates subjective demand. To reach this point the form has been—
                                                              i.      Consciously directed
                                                            ii.      Consciously manipulated
                                                          iii.      Finally discarded.
283.         From this perspective, Agni is a vital, synthesizing Life.
284.         Agni is directly involved in the achievement of the liberation of the Solar Logos.
We could divide the process into three periods:
        First.  The period wherein the fire of matter (the heat of mother) hides,
285.         We remember the association of the “heat of the mother” with the sign Scorpio.
nourishes and brings to birth the infant Ego.
286.         This hiding, nourishing and bringing to birth of the “infant Ego” is also definitely a Virgoan process.
287.         The “infant Ego” is the individualized human being.
288.         We see that the term “Ego” can be applied to stages of human conscious—from the most veiled to stages to stages which involve conscious expression on the planes of the spiritual triad.
289.         Thus, when the term “Ego” is used, it does not always mean ‘Ego on its own plane’.
This is the period of purely personality life, when the third aspect dominates, and man is in the veil of illusion.
290.         We are speaking of a triple unfoldment undertaken under the directorship of the Cosmic God of Electricity—Agni/Fohat.
        Second.  The period wherein the Ego, or subjective life within the form, passes through certain stages of unfoldment, and comes to an ever fuller consciousness.  This is the period of egoic development, and is produced by the gradual merging and blending of the two fires.  It is the life of service and of the Path.
291.         From the time the fifth petal of the egoic lotus begins its unfoldment, the man or (great Man) can be consciously oriented to his higher Ego.
292.         The two fires are solar fire and fire by friction. The period of “service and of the Path” is much shorter than the first stage of unfoldment (the stage of foundational establishment).
        Third.  The period wherein the egoic consciousness itself is superseded by spiritual realisation, and the fire of Spirit blends with the other two.
293.         All the three stages we are discussing occur within the life demonstration of the great Cosmic Being we call “Agni”. Agni-Fohat-Brahma.
294.         We note the direct connection of the terms “spiritual” and “Spirit”. The term “spiritual” is used loosely by many, but really concerns processes originating within the spiritual triad and, later, within the Monad.
At first the personality acts the part of mother, or of material aspect, to the germ of the inner life.  Then [Page 611] the Ego manifests its life within the personal life, and produces a shining forth which "groweth ever more and more until the perfect day."90  At that perfect day of revelation it is seen what man in essence is, and the Spirit within is revealed.
295.         Here again a very useful summary paragraph.
296.         Students of the Tibetan’s words are most concerned with the second phase.
297.         We can say that the “shining forth” is noticeable at the third initiation and the “perfect day” (relatively) occurs at the fifth degree.
298.         The fifth initiation is called the “Revelation” and it is this we are discussing when mention is made of the “perfect day of revelation”.
299.         At that time, man is seen for what he “in essence is, and the Spirit within is revealed”. In essence we are Spirit.
300.         Even at the destruction of the causal body, and with the revelation of the "Jewel in the Lotus", this is not yet the case.
This can be studied from the Christian angle, and Paul was but voicing an occult truth when he enunciated the facts concerning the birth of the Christ within the heart, and the growth of the higher life at the expense of the lower.  
301.         We cannot evade the implications. The higher life grows as the expense and sacrifice of the lower. This is the inevitable sacrifice of the “mother” aspect.
302.         The very strong connection of Paul with the buddhic aspect suggests a soul ray on the soft line (perhaps six transferring to two), even though the Essential Man as Monad is probably, for Him, on the hard line rays.
Thus also can it be taught along occult, and not mystic, lines in the recognition (by science) of the vitalisation of the permanent atoms (the force centres of the sheaths or substance), of the unfoldment of the egoic lotus, and the awakening of its petals, and in the final revelation of the jewel in the lotus.
303.         DK is repeating the ABC’s of spiritual occultism. The mystic unfoldment is discussed in terms of consciousness. The occult unfoldment proceeds through the explanation of a number of scientific technicalities and always considers the structure and development of the form.
304.         We note that the permanent atoms are also referred to as “force centers”—this being true of the chakric expression within the sheaths.
305.         Sheaths are substance.
All that can be said of man can be predicated of the Logos on an inconceivably greater scale.
306.         We remember that eve the “perfected Dhyan Chohan” cannot conceive the nature of unfoldment of the Logos.
a.      There are aspects of the logoic personality which are inaccessible to such a Chohan..
b.      The logoic Ego is completely inaccessible to such a Chohan.
c.      The logoic Monad is completely inaccessible to such a Chohan.
 As man discovers the laws of his own material sheaths—the laws of substance—he is ascertaining the nature of the fires of the outer man or Fohat, as he vitalises the logoic vehicle;
307.         Fohat is particularly concerned with the fires of the sheaths. Fohat (and His lesser emanated representatives) animate the outer man.
308.         This is true also of Agni. Although Agni’s present focus may be the cosmic etheric planes, He is, nonetheless, the Animator of the dense physical body of the Logos wherein are found man’s “own material sheaths”.
 the fires of his own sheaths are aspects of Agni as the fire of matter.
309.         The term “Agni” is here being used interchangeably with Fohat.
310.         The fires of our ‘matter(s)’ are Agni. The fire of our soul is Agni. The fire of our Spirit is Agni.
311.         We must never forget, however, the more subjective aspects of Agni/Fohat.
312.         We are studying Agni in triple demonstration in the life of man.
  As he ascertains the nature of consciousness, and the laws of psychical unfoldment he is studying the nature of the vitality of the subjective man, and the laws of conscious being, thus studying Agni as He manifests as Light and Cool Radiance, shining through the vehicle.
313.         Agni on the lower eighteen sub-planes of the cosmic physical plane has to do only with the outer fires, but cosmic Agni, embraces man’s personal, psychical, and monadic unfoldment.
314.         The seven Laws of the Soul are laws of psychical unfoldment.
315.         The vitality of the subjective man is of a different nature than the external vitality connected with the outer sheaths.
316.         Agni can manifest as heated fire by friction, but Agni (as a cosmic God) can also manifest as “Light and Cool Radiance” shining through the vehicle. This demonstration of Agni has much more to do with solar fire and the “clear cold light” of buddhi.
317.         We must grasp something of the scope of Agni/Fohat cosmically considered.
Later (for the time is not yet) as he comes to comprehend the nature of his Monad, the spiritual or essential life which is developing consciousness by means of the sheaths, he will discover the nature of Agni as He shews forth as pure electricity.
318.         In our human unfoldment, the different aspects of Agni are being gradually discovered.
319.         The Monad is developing consciousness on the lower planes through its appropriated sheaths, but it should not be ignored that the Monad also has consciousness on its own plane—“monadic awareness”.
320.         We have discussed many and varied terms for Agni and for the triple fires through which He manifests.
321.         Agni’s manifestation as “pure electricity” is His manifestation as the electric fire of the Monad. We remember, however, that this type of electric fire is but an aspect of a far greater Solar Fire expressive of the Heart of the Sun.
 Even though this is not yet possible, nevertheless the statement as to the lines of investigation which can be pursued, and the realisation of that which may eventually [Page 612] be achieved, may cause men's minds to turn to the study of the real and of the true.
322.         Why does DK give us so much of that which we cannot possibly assimilate and apply at our present stage of evolution? Perhaps He knows that the presentation of the distant vista may inspire men to tread the Path thither!
323.         Let us ask ourselves; when we learn of the great possibilities which lie before the individual, the race, the planet and the solar system, are we inspired? And if so, why?”
324.         May we say that such a presentation prevents the sordid nature of the present condition from overcoming us and destroying our will to progress?
325.         Each will have his or her own way of becoming inspired. DK’s presentation of certain aspects of the Great Cosmic Scheme is certainly meant to offer inspiration, and with inspiration, greater will to progress and serve.