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A Treatise on Cosmic Fire - Section Two - Division D - Thought Elementals and Fire Elementals
3. The Solar Angels - The Agnishvattas

Introductory Remarks

We start here upon the consideration of the Agnishvattas, or the Fire devas of the mental plane, and are [680] thus launched upon the most stupendous subject in connection with our planetary evolution; it is the one having the most occult significance for man, for these solar Angels 19 concern his own essential nature, and are also the creative power by which he works. For all practical purposes, and for the elucidation of the spiritual evolution of man, this immediate section is of the greatest interest and importance; it should be one of the most widely studied sections of this treatise. Man is ever profoundly interested in himself, and before he can duly develop must comprehend scientifically the laws of his own nature, and the constitution of his own "mode of expression." He must realize likewise somewhat of the interrelation of the three fires in order that he may himself at some future date "blaze forth."

The question of these Fire Dhyanis and their relation to man is a most profound mystery, and the entire matter is so clothed in intricate legends that students are apt to despair of ever arriving at the desired, and necessary clarity of thought. Not yet will it be possible entirely to dispel the clouds which veil the central mystery, but perhaps, by due tabulation and synthesis, and by a cautious amplification of the data already imparted, the thoughts of the wise student may become somewhat less confused.

There are two statements in the Secret Doctrine which are often overlooked by the casual reader but which, if [681] duly pondered upon, convey much information. Let us make note of these two statements:

  1. Two connecting principles are needed. This requires a living spiritual Fire of the middle principle from the Fifth and third states of Pleroma. This fire is the possession of the Triangles.
  2. These Beings are Nirvanis from a preceding Mahamanvantara.

We have been considering somewhat the devas of evolutionary tendency who are grouped roughly together as the lunar Pitris. 20 These lunar Pitris are divided into four groups and are concerned with the building of man's dual physical body, with his astral body and with his lower mental body; these sheaths are energized by their force through the medium of the permanent atoms. But for the purposes of the subjective nature of man, they are to be considered in their three groups - etheric, astral and lower mental. The work of the Agnishvattas (the self-conscious principles, the Builders or constructors of the egoic body on the higher mental levels) is to unite the higher three principles - atma, buddhi, manas - and the lower three, and thus become in very truth the middle principle in man. They themselves originate from the logoic middle principle. (S. D., II, 83.) Thus the esoteric seven is completed. The physical body in its denser manifestation is, as we know, not esoterically considered a principle.

The devas of the lower mental levels in relation to [682] man work through the mental unit, and are, roughly speaking, divided into four groups, being in fact the first condensation of the threefold lower body of man. They form part of his lunar body. They are directly linked with the highest spiritual essences, and represent the lowest manifestation of force emanating from the cosmic mental plane, and finding its link with the human Hierarchy through the mental units. They are the gaseous devas of the logoic physical body. We will not deal with them in greater detail at this moment for as we study the subject of the fifth principle certain points will become clearer; their work in connection with man can be enlarged upon as we proceed. More detail at this moment would but serve to complicate.

Let us be quite clear in our minds just what we are in process of considering. We are dealing with:

  1. That fifth state of consciousness called the mental plane,
  2. The substance of that plane as it exists in its dual aspect, rupa and arupa, 22
  3. The lives who ensoul that matter, especially in their relation to man,
  4. The Egos or the self-conscious units who form the middle point in manifestation,
  5. The building of the causal body, the opening of the egoic Lotus, and the construction of those groups we call egoic groups,
  6. The individuality of those Existences whom we call
    1. Agnishvattas.
    2. Manasa devas.
    3. Fire dhyanis.
    4. Solar angels, or solar Pitris.
    5. The Asuras.

and many other names mentioned in the occult books. [683]

19 Solar angels are therefore entities of a high spiritual order - with a refined consciousness that corresponds to the material substance in which they are clothed. In order to connect this with what I have said already, you may consider the solar angels as collectively forming the Lord Brahma of the lotus isle. The angels are called by various names as planetary spirits, Asuras, etc., but in order to get a proper idea of their nature, you may consider them as standing in the same relation to the spiritually regenerated and released world Brahmins or the Nirmanakayas as these stand to the ordinary humanity. The angels were such Brahmins in previous Mahamanvantaras, who spent those enormous periods in suffering and toil for the sake of rearing wisdom in the world and hence they emerged as angels from the infinite womb of Aditi under their karmic impulse after a period of Mahapralaya.
- Some Thoughts on the Gita, page 137.

20 The Lunar Pitris are all Nature Spirits. - S. D., II, 107.

  1. They possess, or are the containers of the fire of the third aspect. - S. D., II, 81.
  2. Their work precedes that of the Solar Angels. - S. D., I, 268.
  3. They exist in seven classes as do the Solar Angels. - S. D., II, 96.
    1. Three incorporeal, which are the three elemental kingdoms of nature, providing man with his etheric, astral and mental bodies.
    2. Four corporeal which are the forms of the four kingdoms of nature. - S. D., II, 93.
    3. See S. D., II, 233.

22 For rupa and arupa definitions see pages 615, 616.

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