[167] SYMBOLS,






(1) To some types of people this study (of symbols) is relatively easy; to the majority it is not easy at all, thereby indicating a lack that must be supplied by the use of those faculties at the present dormant. It is always distasteful to arouse the latent faculties, and requires an effort, and a determination not to be swayed by personality reactions. To many it is not easily apparent how the penetration into the meaning of a symbol can provide a means whereby the dormant buddhic or intuitional faculty can be brought into functioning activity. It is a delicate art, this art of symbol reading, of "spiritual reading", as our ancient master, Patanjali, calls it. This power to interpret symbols, ever precedes true revelation. (10 - 8).

(2) Your capacity to read a "meaning" into a symbol, will be dependent also upon the richness of the meaning you ascribe to the events of your daily life, and your ability to really meditate . . . There is no set interpretation of any symbol, and for each human being that symbol - whatever it may be - will convey unique meaning. A lack of interest in symbols presupposes usually a lack of interest in the due interpretation of life forms and their meaning. Also, too much academic interest in symbols, may presuppose a tortuous and intricate mind, which loves design and line and form and numerical relationships, but which misses entirely the significance of meaning. The balancing in the mind of form and concept, of expression and quality, of sign and meaning, is vital to the growth of the disciple and the aspirant. (10 - 12).

(3) We must learn to see symbols all around us, and then to penetrate behind the symbol to the idea which it should express. (10 - 13).

(4) Teaching which would be intelligible to an initiate of the third degree, would be profitless and unintelligible even to the highly integrated and intelligent disciple, especially as such teaching is given necessarily through the use of most abstract and complicated symbols, requiring careful analysis and interpretation. None of this higher teaching is given through words, either spoken or written. (15 - 345).

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(5) In this aspect of impression the subject of SYMBOLS must necessarily be involved. All impressions must necessarily be translated and interpreted in symbols, in word forms, or in pictorial representations; these the aspirant cannot avoid; and it is in the word forms (which are, needless to point out, in the nature of symbols) that he is apt to go astray. They are the media through which the registered impression is conveyed to the brain consciousness, i.e. to the physical plane awareness of the disciple, thus making possible his useful comprehension of abstract ideas or of those aspects of the Path which it is his duty to understand and teach. (11 - 106).

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(1) The first of the factors revealing the divine nature, and the first of the great psychological aspects of God, is the tendency to synthesis. This tendency runs through all nature, all consciousness, and is life itself. The motivating urge of God, His outstanding desire, is towards union and at-one-ment. It was this tendency or quality which Christ sought both to reveal and to dramatise for humanity. (15 - 231).

(2) Here we have the synthesis of soul with spirit pointed out to us, and the synthesis of soul with matter also emphasised, thus completing the unification and the desired at-one-ment.

But the synthesis of Deity, His tendency to blend and fuse, is far more inclusive and universal than any possible expression in the human kingdom, which is, after all, but a small part of the greater whole. Man is not all that is possible, nor the consummation of God's thought. The sweep of this instinct to synthesis underlies all universes, constellations, solar systems, planets, and kingdoms in nature, as well as the activity aspect and achievement of man, the individual. (15 - 232).

(3) Thus the trend to synthesis is an instinct inherent in the entire universe, and man is today only awakening to its immediacy and potency.

It is this divine attribute in man which makes his physical body an integral part of the physical world; which makes him psychically gregarious and willing to herd (of choice or perforce) with his fellow men. It is this principle, working or functioning through the human consciousness, which has led to the formation of our huge modern cities - symbols of a coming higher civilisation, which we call the kingdom of God, wherein the relationship between men will be exceedingly close psychically. It is this instinct to unify, which underlies all mysticism and all religions, for man seeks ever [Page 400] a closer union with God, and naught can arrest his at-one-ment (in consciousness) with Deity. It is this instinct which is the basis of his sense of immortality, and which is his guarantee of union with the opposite pole to the personality - the Soul. (15 - 233/4).

(4) We have been taught much anent the great heresy of separativeness; it is this that is offset when a man permits the "trend towards synthesis" to pour through him as a divine potency, and thus to condition his conduct. These divine trends have constituted the basic, subconscious urges, since the dawn of evolution. Today humanity can consciously adjust itself to them, and thus hasten the time wherein truth, beauty, and goodness will reign.

The disciples of the world, and the New Group of World Servers, as well as all intelligent and active aspirants, have today the responsibility of recognising these trends, and particularly this trend to unification. The work of the Hierarchy at this time is peculiarly connected with this, and They, and all of us, must foster and nurture this tendency, wherever found. The standardisation and regimentation of nations, is but an aspect of this move towards synthesis, but one that is being misapplied and prematurely enforced. All moves towards national and world synthesis, are good and right, but they must be consciously and willingly undertaken by intelligent men and women, and the methods employed to bring about this fusion, must not infringe the law of love. The swing at this time towards religious unity, is also a part of the emerging beauty, and though forms must disappear (because they are a source of separation) the inner, spiritual synthesis must be developed. These two outstanding instances of this divine trend, as they emerge in the human consciousness, are here mentioned, because they must be recognised, and all awakening souls must work for these ends. The moment there is knowledge, and a flash of understanding, that moment a man's responsibility begins. (15 - 236).

(5) Synthesis dictates the trend of all evolutionary processes today; all is working towards larger unified blocks, towards amalgamations, international relationships, global planning, brotherhood, economic fusion, the free flow of commodities everywhere, interdependence, fellowship of faiths, movements based upon the welfare of humanity as a whole, and ideological concepts which deal with wholes, and which mitigate against division, separation and isolation. (18 - 121).

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(1) Initiates receive instruction directly from the Masters or from some of the great devas or angels. These teachings are usually imparted at night in small classes, or individually (should the occasion warrant) in the Master's private study. The above applies to initiates in incarnation or on the inner planes. If on causal levels, they receive instruction at any time deemed advisable, direct from the Master to the Ego on causal levels.

Disciples are taught in groups in the Master's Ashram, or classroom, at night, if in incarnation. Apart from these regular gatherings, in order to receive direct teaching from the Master, a disciple (for some specific reason) may be called to the Master's study for a private interview. This occurs when a Master wishes to see a disciple for commendation, warning, or to decide if initiation is desirable. The major part of a disciple's tuition is left in the hands of some initiate or more advanced disciple, who watches over his younger brother, and is responsible to the Master for his progress, handing in regular reports. Karma is largely the arbiter of this relation. (1 - 69).

(2) All teachers, who have taken pupils in hand for training, and who seek to use them in world service, follow the method of imparting a fact (oft veiled in words and blinded by symbol) and then of leaving the pupil to follow his own deductions. Discrimination is thereby developed, and discrimination is the main method whereby the Spirit effects its liberation from the trammels of matter, and discerns between illusion and that which is veiled by it. (3 - 173).

(3) Teachers on the inner planes have much to contend with owing to the slowness of the mental processes of students in physical bodies . . . Aspirants to this difficult work must watch themselves with infinite care, and keep the inner serenity and peace and a mental pliability that will tend to make them of some use in the guarding and guidance of humanity. (4 - 65).

(4) Lack of calm in the daily life prevent the teachers on egoic levels from reaching you. Endeavour, therefore, to remain quiescent as life unrolls; work, toil, strive, aspire, and hold the inner calm. Withdraw steadily into interior work and so cultivate a responsiveness with the higher planes. A perfect steadiness of inner poise is what the Masters need in those whom They seek to use. (4 - 66).

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(5) The group of Teachers with whom the average aspirants and probationary disciples may be in touch on the mental plane, are but men of like passions, but with a longer experience upon the path and a wiser control of themselves. They do not work with aspirants because They personally like or care for them, but because the need is great and They seek those whom They can train. The attitude of mind that They look for, is that of teachableness and the ability to record and refrain from questioning until more is known. Then the aspirant is urged to question everything. (4 - 182).

(6) When one lesson has, in this way, been mastered, a further one is set, and when a pupil has learnt a particular series of lessons, he graduates and passes an initiation. The whole group he teaches is benefited by his step forward, for every disciple carries those he instructs along with him in a curious indefinable sense. The benefit to the unit reacts upon the whole. A Master carries His disciples on and up with Him in a similar manner. (4 - 352).

(7) In the light of your own intuition and illumined mind (developed and brought to usefulness through meditation), take that aspect of the teaching which suits and aids you, and interpret it in the light of your own need and growth.

The days of personality contact, of personality attention and of personal messages are over, and have been over for quite a while, save in the vale of illusion, on the astral plane. This is a hard message, but no true disciple will misunderstand. From the depths of his own experience and struggle, he knows it to be so. It is the group of Masters, the Hierarchy as a whole, that is of moment, and its interaction with humanity. (14 - 112/3).

(8) Many will proclaim themselves as esoteric schools, and will communicate nothing of a truly esoteric nature. They will but attract to themselves the gullible and the foolish. There are many such functioning in this manner today. Others may refrain from all outer indication of esoteric and occult training, and yet convey the needed teaching. . . .

The Science of Meditation and the conscious building of the antahkarana will be the first two preliminary stages in the esoteric curriculum. Today, the true teaching of meditation and the construction of the bridge of light between the Triad and the personality, are the most advanced teaching given anywhere.

Humanity is, however, ready for exceedingly rapid development, and this readiness will demonstrate increasingly in the postwar period, and for it the disciples of the world must make ready. Two factors will bring this about: the first is the tremendous stimulation which the war, its demands [Page 403] and its consequences, have given to the human consciousness and, secondly, the coming in of very advanced souls ever since the year 1925. These souls will be ready to give the needed training and instruction when the right time comes, having brought it over with them when they came into incarnation, and knowing normally and naturally what the modern esoteric student is struggling to grasp and understand. (18 - 121/2).

(9) All esoteric training has to be self-applied; this is as true of the Christ as it is of the humblest aspirant. (8 - 99).

(10) The true teacher must deal in truth and in sincerity with all seekers. His time (in so far as he is held by the time equation on the physical plane) is too valuable to waste in social politeness or in refraining from making critical comment where a good purpose would be served. He must depend thoroughly upon the sincerity of those whom he teaches. Nevertheless, criticism and the pointing out of faults and errors does not always prove helpful; it may but increase responsibility, evoke antagonism or unbelief, or produce depression - three of the most undesirable results of the use of the critical faculty . . .

Those upon the teaching ray will learn to teach by teaching. There is no surer method, provided it is accompanied by a deep love, personal yet at the same time impersonal, for those who are to be taught. Above everything else, I would enjoin upon you the inculcation of the group spirit, for that is the first expression of true love. (12 - 13).

(11) Information anent the Hierarchy should take the following lines:

1. Emphasis should be laid on the evolution of humanity, with peculiar attention to its goal, perfection. This is not the idealistic perfection of the visionary mystic, but the control of the instrument, man in incarnation, by the indwelling and overshadowing soul. The constitution of man should be increasingly taught.

2. The relation of the individual soul to all souls should be taught, and with it the recognition that the long-awaited kingdom of God is imply the appearance of soul-controlled men on earth in everyday life and at all stages of that control.

3. From a recognition of this relationship, the fact of the spiritual Hierarchy can then be deduced and the normality of its existence emphasised. The fact will appear that the Kingdom has always been present, but has remained unrecognised, owing to the relatively few people who express, as yet, its quality.

4. When this recognition has become general, the idea (by this time permanently present in the human consciousness everywhere) and good sense [Page 404] also will testify to the fact of the presence of Those Who have achieved the goal; Their demonstration of divinity will be regarded as normal, as constituting a universal objective, and as the guarantee of humanity's future achievement; degrees of this divine expression can then be pointed out, ranging from that of the probationary disciple, through disciples, to Those Who have achieved mastery, and up to and inclusive of the Christ.

5. Thus gradually the idea or concept of the existence in bodily presence, of the Masters will be inculcated and steadily accepted; a new attitude to the Christ will be developed, which will be inclusive of all the best that the past has given us, but which will integrate men into a more sane and acceptable approach to the entire problem.

6. The time will come when the fact of the presence on earth of the Christ as Head of the Hierarchy and the Director of the Kingdom of God, will be accepted; men will also realise the truth of the present revolutionary statement that at no time has He ever left the earth.

7. Emphasis will also increasingly be laid upon the unfolding Plan, and men will be brought to its recognition through a study of the evolution of the human family, through a close consideration of historical processes, and through a comparative analysis of ancient and modern civilisations and cultures. The thread of purpose will be noted and followed through, century after century, integrating not only history into one complete story of the revelation of divine qualities through the medium of humanity, but integrating with it and into it all world philosophies, the central theme of all creative art, the symbolism of architecture, and the conclusions of science. (13 - 588/9).

(12) Humanity has never really lived up to the teaching given to it. Spiritual impression, whether conveyed by the Christ, by Krishna or by Buddha (and passed on to the masses by Their disciples) has not yet been expressed as it was hoped. Men do not live up to what they already know; they fail to make practical their information; they short-circuit the light; they do not discipline themselves; greedy desire and unlawful ambition control, and not the inner knowledge. (6 - 48).

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(1) It is necessary for all those isolated disciples working in every country in the world, to become aware of one another, and then to enter into telepathic rapport. This may seem to you to be a wonderful but impractical vision. I assure you that this is not so. The work of establishing this rapport may indeed be slow, but it is an inevitable effect of the growing sensitivity of all the souls who are working in the field of the world. The first indication of it is that instinctive recognition of those who constitute part of this group when they meet and contact each other in the ways of world intercourse. There comes to them an immediate flashing forth of the light, an instantaneous electrical interplay, a sudden sensing of a similarity of vision and of objective, or a vital opportunity to aid in and to co-operate with each other in the work in which it is realised that all are interested. (4 - 421).

(2) Some day the true telepathic communication and vision will take the place of speech and of writings. (4 - 478).

(3) All small groups of people, naturally and inevitably, arrive at a telepathic relation between themselves, and between the personnel of similar groups, and this is to be desired and fostered, and should rightly and steadily increase. (10 - 19).

(4) As generally used today, (telepathy) indicates two powers:

1. An instinctual registering of some situation, some call and some impression, which impinges on the solar plexus centre. This power of impression is Not controlled; there is no supervised intentional mental perception of a directed message; there is only a tuning in on a state of mind or on a condition and situation connected with the one who is regarded as sending the message. In nine cases out of ten, this message is one of distress, and goes forward and produces its effect without any capacity on the part of the recipient to induce the reception of the message. An illustration of this would be the recognition by a mother that a loved child is in danger.

2. A form of clairvoyance, which enables the man to see that which is hidden, such as the number of symbols on a playing card which is lying face downwards upon the table.

True telepathy, however, is a direct mental communication from mind to mind, and in its more advanced expression is a communication from soul to soul, using the mind later as a formulator of the communication, as in the case of inspiration. It is interesting to note (and instructive also in view of our subject), that in true telepathic registration, the lesser powers may [Page 406] be raised and used at a high level of awareness. It is well known esoterically that:

a. Some people simply record telepathically in their minds the information coming from another mind. The registration as well as the communication is wordless and formless. The recipient simply knows, and the imparted knowledge takes form in the consciousness without any intermediate stages or steps. This is formless telepathy.

b. Other people instantaneously step down into form the knowledge which has been imparted; they will see the message, word, or information, appear before their eyes in written or printed form, as if it were posed upon a moving screen, seen within the head.

c. Others will step the information down into form whereby they hear it.

In these latter two cases, the true man is making use of his latent lower powers, raising them to as high a level as possible, and subordinating them to mental or soul uses. The difference between this usage of the power of clairvoyant and clairaudient demonstration, is that in this case there is full mental control and understanding, and in the ther cases the lower powers are automatically employed, are uncontrolled, are occupied with matters of no true importance, and are not understood in any way by the one who is employing them. (15 - 565/7).

(5) One of the characteristics, distinguishing the group of world servers and knowers, is that the outer organisation which holds them integrated, is practically non-existent. They are held together by an inner structure of thought and by a telepathic medium of inter-relation. The Great Ones, Whom we all seek to serve, are thus linked, and can - at the slightest need and with the least expenditure of force - get en rapport with each other. They are all tuned to a particular vibration, (11 - 1).

(6) The strong desire to achieve success in telepathic work, and the fear of failure, are the surest ways to offset fruitful effort. In all such work as this an attitude of non-attachment, and a spirit of "don't care" are of real assistance. . . . Emotion and desire for anything, on the part of the receiving agent, create streams of emanating energy which rebuff or repulse that which seeks to make contact, such as the directed thought of someone seeking rapport. (11 - 10).

(7) The first step then is the fact of recording and of reducing into correct and available concepts, ideas and thought-forms, that which he has registered. This marks the first stage in his truly occult service, and to this new type of service he will be increasingly dedicated. (11 - 93).

(8) I have given no instructions as to the art of developing telepathic [Page 407] sensitivity. The reason is, as I have told you before, that this sensitivity should be, and always is, a normal unfoldment when the disciple is correctly oriented, completely dedicated, and learning decentralisation. . . . Gradually, as the disciple acquires true freedom of thought and the power to be receptive to the impression of the abstract mind, he creates for himself a reservoir of thought, which becomes available at need for the helping of other people, and for the necessities of his growing world service. Later he becomes sensitive to impression from the Hierarchy. . . . The point which I seek to make here, however, is the fact of the existence of a growing reservoir of thought, which the disciple has created in response to the many varying impressions to which he is becoming increasingly sensitive; the ideas, concepts and spiritual objectives of which he is becoming aware, are steadily being formulated by him into thoughts with their appropriated thought-forms, and upon these he learns to draw as he seeks to serve his fellowmen. . . .

The essential point to be grasped, is that the sensitivity to impression is a normal and natural unfoldment, paralleling spiritual development. I gave you a clue to the entire process when I said that:

"Sensitivity to impression involves the engendering of a magnetic aura, upon which the highest impressions can play".

I would have you give the deepest consideration to those words. As the disciple begins to demonstrate soul quality, and the second divine aspect takes possession of him, and controls and colours his entire life, automatically the higher sensitivity is developed; he becomes a magnet for spiritual ideas and concepts; he attracts into his field of consciousness the outline, and later the details, of the hierarchical Plan; he becomes aware eventually of the planetary Purpose; all these impressions are not things which he must seek out and learn laboriously to ascertain, to hold and seize upon. They drop into his field of consciousness because he has created a magnetic aura, which invokes them and brings them "into his mind". This magnetic aura begins to form itself from the first moment he makes a contact with his soul; it deepens and grows as those contacts increase in frequency, and become eventually an habitual state of consciousness; then, at will and at all times, he is en rapport with his soul, the second divine aspect.

It is this aura which is in reality the reservoir of thought-substance upon which he can spiritually rely. . . . A disciple is a magnetic centre of light and knowledge, just in so far as the magnetic aura is held by him in a state of receptivity, (11 - 94/6).

(9) The word telepathy has been used primarily to cover the many [Page 408] phases of mental contact and the exchange of thought, without the use of the spoken word, or written word or sign. (11 - 109).

(10) The five senses, where a Master is concerned, exist and are used at need, but the contact established and maintained with disciples and senior aspirants in the world (through whom They primarily work), is largely telepathic; hearing and sight, as you understand their uses, are not involved. The science of impression, with its greatly increased effectiveness over individual contact through the senses, has entirely superseded the more strictly human method. Except in the case of Masters working on the physical plane and in the physical body, the outer physical senses are in abeyance; for the majority of Masters Who still use these senses, the use is strictly limited; Their work is still almost entirely subjective and the mode of telepathic interplay and of impression is practically all the means which They employ to reach Their working agents. (13 - 568/9).

(11) Telepathic sensitivity . . . How then can you keep your minds free from your own desires and from your own interpretations? . . . Are there any specific and brief rules which should be obeyed? The following might be given, but I would remind you that it is what you are that counts in this work more powerfully than anything else. The controlling factor is harmlessness in thought and word; the practice of this, with proper observation, will greatly help all of you. Next comes a refusal to think unkindly or with criticism; this is essential in connection with those whose minds you seek to impress. Silence, complete and unbroken as to what you are doing, is
also a vital factor; the utterance of words in connection with this most subtle and confidential work (or even the discussion of the work with a fellow-disciple) can shatter the delicate thought-form which you are attempting to build. It can render the work of weeks abortive. A balanced attitude in relation to those in power throughout the world must also be cultivated; they need above all else the inspiration which can be brought to them from the Hierarchy. (5 - 65/6).

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(1) The third or spiritual eye has several functions. Amongst others, it is the organ for illumination, the unveiled eye of the soul, through which light and illumination comes into the mind, and thus the entire lower life becomes irradiated. It is also the organ through which pours the directing [Page 409] energy which streams out from the conscious creating adept to the instruments of service, his thought-forms.

The little evolved do not, of course, employ the third eye for the stimulating of their thought-forms. (3 - 974/5).

(2) When the third eye is used, which is the case in contemplation, it is the synthesiser and director of triple energy; hence the powerful work performed by those in whom it is functioning. The third eye only begins to function when the third circle of egoic petals is beginning slowly to unfold. (3 - 1007).

(3) One of the fundamental rules back of all magical processes is that no man is a magician or worker in white magic until the third eye is opened, or in process of opening, for it is
by means of that eye that the thought-form is energised, directed and controlled and the lesser builders or forces are swept into any particular line of activity. (3 - 1008).

(4) The "Eye of Shiva" in the human being has its position . . . in the centre of the forehead between the two physical eyes.

It is not to be confounded with the pineal gland, which is distinctly a physical centre or gland. The third eye exists in etheric matter, and is an etheric centre of force, . . . whereas the pineal gland is formed of matter of the three lower sub-planes of the physical plane. The latter, nevertheless, has to be functioning more or less before the "Eye of Shiva" becomes in any degree active. (3 - 1009).

(5) The third eye is the director of energy or force, and thus an instrument of the will of Spirit. . . . It is the eye of the inner vision, and he who has opened it can direct and control the energy of matter, see all things in the Eternal Now, and therefore be in touch with causes more than with effects, read the akashic records, and see clairvoyantly. . . . It is through the medium of this "all-seeing eye" that the Adept can at any moment put Himself in touch with His disciples anywhere. (3 - 1010/1).

(6) Through the practice of the power of visualisation, the third eye is developed. (3 - 1012).

(7) The third eye links the awakened physical plane man with the astral or subjective world, and enables him to function consciously there. . . . The third eye is the window of the Ego or soul functioning on the physical plane whereby he looks inward into the three worlds. (3 - 1130).

(8) The third eye is an energy centre constructed by man; it is a correspondence to the energy centre, the causal body, constructed by the Monad. (3 -1160).

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