Agni-tattva

Fire, perception, sight, exploring all the meaning of Agni

Let me begin by offering my respects to the feet of my Guru and the Guru-Parampara (oral lineage), as she gracefully tends her garden of Nama-Bhajan on the banks of Govinda-Kund. Without the grace of Guru, I cannot fully express what I am about to share.

Sri Chaitanya Saranam

"Blazing flames consume all without desire, ash is the truth of all that remainsThe Middle, the mind, the field of perception. Transform all to white"

• Ananta’s Journal

The ancient sages of India understood very deeply the science of “Sacrifice” or Yajna. The capacity to make offerings unto the higher and lower beings, through the messenger of fire. In order to secure an auspicious future, stave off negative forces, confer protection, the destruction of one's enemies, or simply the delight in the reciprocity expressions of gratitude towards God and fate. The third and middle element, it is considered to be the visual field, the eyes, and the localized luminary-consciousness or mind. It is the transformer and purifier of energy.

India is essentially a magical and shamanic world. It deeply acknowledges the central role of Fire to transform and illuminate our being and environment. Ritual worship of fire in Vaishnavism is usually called Homa or Yajna. It was the main vehicle for worship in all of the samskaras or rites of passage in Vedic rites which are heavily influential in the theology of and it is a prominent part of Tantrik upasana as well. Many of the stories related to Agni portray him as the messenger and deliverer of offerings between the world of humans and the world of subtle and divine. All deities are installed accompanied by Yajnas/Homa, all temples commemorated, marriages, funerals, you name it. There is a name of Agni depending on the function, he is the carrier of our prayers and offerings to the God/s and deities.

I have been doing Homa since I was a young teenager learning the ropes of Sanathana Dharma rites and rituals, though the “Hare Krsnas” did not include these things officially in their syllabus, I nevertheless gravitated towards those who could teach me the varieties of mysticism embedded in our ancient tradition. It is a powerful tool for prayer, empowerment, and is like rocket fuel for those who take up mantra-yoga seriously. The mind of a person who always works with fire becomes bright, illuminated by knowledge, insightful, clear, and strong. Fire is depicted in the Agamas as Red/white, triangular in shape, and having a Swastika inscribed in its center. It is hot, burning, and intense. The fire element, or Agni-tattva, is the central element, the mind-field, light, heat, sight, vision, and form. Closely linked with the mind, It is called Tejas or “brilliance”.

Agni, the divine fire, is understood through ten aspects:

• Dīpikā, which illuminates;

• Rājikā, the majestic one;

• Jvālinī, the blazing flame;

• Visphuliṅginī, the one that emits sparks;

• Pracaṇḍā, the fierce aspect;

• Pācikā, that which cooks;

• Raudrī, the terrifying one;

• Dāhikā, the one that burns;

• Rāgiṇī, the passionate one;

• Śikhāvatī, crowned with a flame.

The eleventh aspect of Agni is Jyoti, or Light, representing its essence of brightness and enlightenment.

• Siddha-siddhanta-paddhati

Agni requires an immense amount of energy and when his fuel has been sufficiently burned up we seek sleep and respite from the nagging, constant, flux of thoughts. We often feel, when we are stressed or suffering from acute anxiety, that this part of our being is hyperactive, exhausting, and relentless.

kṣudhā, tṛṣā, nidrā, kāntiḥ, ālasyam iti pañca-guṇaṁ tejaḥ ||41||"Hunger, thirst, sleep, radiance, and laziness; these are the five qualities of fire."

Jnana-yoga, or the yoga of knowledge, is the practice aimed at balancing this level of being. It involves using one's thought processes to identify the self through direct inquiry and internal dialogue. A notable example is found in Yoga Vasistha by the sage Valmiki, where there is a chapter dedicated to the story of the young asura prince Prahlad. Under the guidance of Vishnu, Prahlad begins to explore his identity by repeatedly asking himself, "Who am I?" He delves deeply into various potential definitions and aspects of his self. Ultimately, he achieves the state of Gnosis, recognizing the immutable Self as an all-pervading consciousness, inherently part of the supreme, embodying the qualities of truth, cognizance, and bliss.

The contemplation of the syllable Om, also known as pranava or mahavakya, is an integral aspect of Jnana yoga as the four phases of reality are delineated as its parts. Om is constituted by four parts these are:

• The syllable A, which represents the waking state, the phase of creation, and the inhalation of the breath. In Vaishnava tantra this being is called Aniruddha.

• The syllable U, represents the dreaming state, the phase of maintenance, and the retention of the breath. In VT this level of being is called Pradyumna.

• The syllable M represents the state of deep sleep, the phase of annihilation, and the exhalation of the breath. In VT this level of being is called Sankarshana.

• The nada or the dot which is placed above the M is called Samadhi, or the phase of complete absorption into the self. To reach this place is the goal of Jnana yoga, where in you see that one consciousness is pervading all just as the one point pervades the entirety of a line. This is divided into two parts - the Nada and the Bindu- The nada or half moon is Vasudeva and the Bindu is called Govinda.

This process of contemplation of pranava, Om, is always accompanied by pranayama and the body is used as a tool of contemplating these phases of existence. As breath is the fuel of mind, reducing breath or controlling breath, helps to reduce thought until stillness of the mind allows for a direct experience of the Self. Yogis typically do this practice during the three junctures of the day, Sunrise which is the syllable A, noon, which is the syllable U, and sunset which is the syllable M. Advanced yogis learn to meditate at midnight as well which is the nada. This is always accompanied with the recitation of Gayatri, which is the elaboration of Om into 24 parts or syllables, and the secret 25th. Engaged in such meditation, these yogis daily enter into samadhi and return to the external experience of life at the dawn of the next morning. This is entering into the constant flow of creation, maintenance, destruction, and absorption of life. This occurs every day in a micro-sense and at the end of a universe on the macro level.

In the scheme of Vaishnava tantra, Sankarshana is the Primary God/Expansion of Agni-tattva. He is depicted as white, wearing dark blue clothes. His form is reminiscent of the state of deep sleep wherein the observer, observing, and observed fall into one indistinguishable state. This state is the closest thing to samadhi the common person experiences. Through Jnana yoga, one is able to attain that state without losing consciousness and experience the bliss of being without the modifications of mind imposed over it, however in this state, we generally do not experience any kind of lila or divine realm.

Conclusion:

In exploring the intricate tapestry of Tantric metaphysics, we see how fire, as a primary element of perception is held and worshipped in rituals, purified and seen in its original divinity. Agni-tattva serving not just as a medium for offerings but as a profound vehicle for transformation and enlightenment. It is an essential aspect of true Sadhana in the mystic occult of India

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In 2025 Tiny Temple will be conducting a monthly homa dedicated to Sri Panchamukha hanumana, a particular homa especially good for dealing with mental health, possessions, and negative energies. I encourage all to to tune in with us and experience to magic that fire can bring.

Don’t forget and always remember

Jai Nitai