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First, that there are no barriers existing between the receiver and the broadcaster. Such barriers would be lack of love or of sympathy, criticism and suspicion.

Secondly, that the broadcaster is mainly occupied with the clarity of his symbol, with the word or thought, and not with the receiver. A quick glance toward the receiver, a momentary sending forth of love and understanding is sufficient to set up the rapport, and then attention must be paid to the clarity of the symbol.

Thirdly, let the receivers think with love and affection of the broadcaster for a minute or two. Then let them forget the personality. A thread of energy, linking receiver and broadcaster, has been established and exists. Then forget it.

Fourthly, let the receivers work with detachment. Most receivers are so anxious to receive correctly that through their very intensity they counteract their own efforts. A casual and "don't care" spirit and a close attentiveness to the inner "picturing faculty" will net better results than any violent and strong desire and effort to see the symbol and to contact the mind of the sender.

The brain should register a reflection of the mind content. If a ray of light is met by an outgoing force from the receiver's mind or a powerfully emitted thoughtform, it can be prevented from reaching the mind. However, a transmitter with more expert training can overcome this barrier. Much of the trouble will be found to be based on the emitted thoughtforms, or in the rush of ill-regulated [30] mental energy or brain radiation which negates efforts. Therefore a quiet spirit and well regulated thoughts will aid much, and the cultivation of that dispassion which desires nothing for the separated self, and nothing violently.

The need of sensitive receivers is great. Train yourselves. Forget yourselves and your own petty little affairs—so petty and unimportant when viewed in relation to the momentous issues of the present time. Keep an attentive ear to the voices which issue forth from the world of spiritual Being, and love each other with loyalty and steadfastness.



I would like to point out that the use of words telepathically must be mastered as a preliminary step to the use of sentences and of thoughts. Choose a word and meditate upon it, knowing wherefore you have chosen it. Study it in the four ways indicated by Patanjali; [iv]* that is:

1. Study its form, study it symbolically, as a word picture.

2. Study it from the angle of quality, of beauty, of desire.

3. Study its underlying purpose and teaching value, and its mental appeal.

4. Study its very being and identify yourself with its divine underlying idea.

When you have reached this final stage, hold your consciousness steady at that high point as you (if you are a transmitter) send out the word to the receiver or to the receiving group. Receivers should in their turn achieve, as far as they can, complete alignment so as to be responsive to all these four aspects of the word. This method will serve to shift the receiver nearer to the plane where he should function—the level of the higher mind. The word goes out upon the life breath of the transmitter; his lower mind then sends out the purpose aspect; his astral consciousness is responsible for sending out the quality aspect; and the form aspect is sent out as he says the word—very softly and in a whisper.

The above is a good exercise and very simple; telepathic power should greatly increase if one faithfully follows these four stages—up and within, down and without—in the [32] work of transmitting. During the first or form stage one may use what symbolic forms one likes to embody the word, for such a word as "will" has no appropriate form like "pool" has; one may, if he choose, preserve the word form, seeing it letter for letter or as a whole. But one must be sure to end with the picture form or the word form with which he began; and that he sends out, at the close, what he formulated at the beginning.

To summarise: A group of disciples working in an Ashram has to learn that—

1. Groups are held together by an inner structure of thought.

2. The focus of the externalised group life is the etheric body.

The etheric body is:

a. A receiving agency.

b. A circulating medium for energy coming from the mind, from the soul, from the Master, or from the group mind.

3. The mind is the first exoteric expression of the soul consciousness, as far as the true aspirant is concerned.

4. The following telepathic relationships are possible and must be borne in mind:

a. Solar plexus to solar plexus.

b. Mind to mind.

c. Master to disciple.

d. Groups of disciples to other similar groups.

e. Subjective groups to objective receptive groups.

f. The Hierarchy, through its great Leaders, to the various Ashrams of the Masters.


g. The Hierarchy to the New Group of World Servers.

5. The major factors which must be considered in all telepathic work are:

a. The initiating agent or emanating source.

b. The recipient of the ideas, thoughts or energy.

c. The medium of revelation.

The growth of telepathic rapport will bring in an era of universality and synthesis, with its qualities of recognised relationships and responsiveness. This will be, outstandingly, the glory of the Aquarian Age.

As the race achieves increasingly a mental polarisation through the developing attractive power of the mental principle, the use of language for the conveying of thoughts between equals or of communicating with superiors will fall into disuse. It will continue to be used in reaching the masses and those not functioning upon the mental plane. Already voiceless prayer and aspiration and worship are deemed of higher value than the pleadings and proclamations of voiced expression. It is for this stage in the unfoldment of the race for which preparation must be made, and the laws, techniques and process of telepathic communication must be made plain so that they can be intelligently and theoretically understood.

Disciples must occupy themselves increasingly with right understanding, right designation and right definition of the new science of telepathy. Mental comprehension and mental sympathy will make true interplay possible, and this will bridge between the old way of understanding thought through the medium of the spoken or written word (embodying that thought as the individual thinker seeks to convey it) and the future stage of immediate response to [34] thought, unlimited by speech or other medium of expression. Disciples will endeavour to work in both ways, and the medium of normal human relations and that of supernormal subjective relations must be studied by them and expressed by them. In this way the time of bridging and the period of transition can be spanned. It will take about five hundred years for the race to become normally telepathic, and when I say normally I mean consciously. This bridging work must be carried forward by disciples in three ways:

1. By an endeavour to understand:

a. The medium of transmission.

b. The method of transmission.

c. The manner of reception.

d. The mode of inter-related activity.

2. By the cultivation of sensitive reactions to each other and to the other human units with whom the lot of the disciples may be cast. This involves:

a. Sensitive physical reaction, via the centres, to the forces emanating from the centres of those with whom the disciples are associated. Particularly should the sensitivity of the ajna centre be developed.

b. Sensitivity to the state of feeling or to the emotional reactions of those around. This is done through the development of compassion and of sympathy, plus that detachment which will enable one to take right action.

c. Sensitivity to the thoughts of others through mental rapport with them upon the plane of mind.


3. By all these done also in group formation as well as individually. All the activities mentioned above must constitute group activity.

In these three ways the vehicle of the personality can be so conditioned that it can become a sensitive receiving apparatus. When, however, soul-consciousness is achieved or developing, then this triple instrument is superseded by the intuitional receptivity of the soul—whose inclusiveness is absolute and who is at-one with the soul in all forms.

Those disciples who are working along this line are the nurturers of the seed of the future intuitional civilisation, which will come to its full glory in the Aquarian Age. The intuition is the infallibly sensitive agent, latent in every human being; it is based, as you know, upon direct knowledge, unimpeded by any instrument normally functioning in the three worlds. Of this intuitional future age, Christ is the Seed Man, for "He knew what was in man." Today, a group or a unit of groups can be the nurturers of the seed of the intuition; the cultivation of sensitivity to telepathic impression is one of the most potent agencies in developing the coming use of the intuitive faculty.

The truly telepathic man is the man who is responsive to impressions coming to him from all forms of life in the three worlds, but he is also equally responsive to impressions coming to him from the world of souls and the world of the intuition. It is the development of the telepathic instinct which will eventually make a man a master in the three worlds, and also in the five worlds of human and superhuman development. By a process of withdrawal (of occult abstraction) and of concentration upon the telepathic cult, the whole science of telepathy (as a seed of a future racial potency) can be developed and understood. This is a process now going forward, and it is going on in two ways: [36] through the medium of telepathic groups and of telepathic people, and through the medium of exoteric scientific investigation. The building of the thoughtform which will accustom the race to the idea of telepathic work is proceeding apace, and the seed of this development is becoming very vital and powerful and germinating with real rapidity. It is, in the last analysis, the seed of MASTERHOOD.



I shall now take up with you the subject of united group telepathic work, its possibilities and the present opportunity, touching upon the dangers involved and the responsibility which will rest upon your shoulders and upon those of all disciples who may attempt to work in this way. You need to bear in mind the following three injunctions:

First: It is essential that you acquire facility in tuning in on each other with deepest love and understanding; that you develop impersonality so that when a brother tunes in on a weakness or a strength, upon a mistake or a right attitude, it evokes from you no slightest reaction that could upset the harmony of the group united work as planned; that you cultivate a love which will ever seek to strengthen and to help, and a power to supplement or complement each other which will be of use in balancing the group, as a working unit under spiritual impression. The discovery of a weakness in a group brother should only produce the evocation of a deeper love; the discovery that you have made a mistake (if you have) in interpreting a brother should only prompt you to a renewed vital effort to approach more closely to his soul; the revelation to you of a brother's strength will indicate where you can look for help in any hour of your own need. State frankly what you feel as you work month after month at this task of group rapport, deliberately tuning out criticism and substituting for it analysis—an analysis impersonally given; state truthfully what you sense and register. Your conclusions may be right or wrong, but a definite effort to comply and to recognise consciously the gained impression should aid the group blending without undue delay into an instrument of sensitive understanding. If disciples cannot tune in on each other [38] with ease after long periods of close relationship, how can they, as a group, tune in on some individual or some group of individuals unknown to them in their personalities? Unless such interplay is established fundamentally and unless there is a close integration between the members who constitute the group, it will not be possible for constructively useful and spiritually oriented and controlled work to be properly carried forward and successfully accomplished. But it is a task which you can accomplish if you will, and real application over a period of time should enable the group to work smoothly and well together. The three Rules [v]* for beginners, earlier given, embody the first steps leading to the attitude required in true hierarchical work; this is the objective of the accepted disciple.

Secondly: Your constant effort—to be carried forward steadily and slowly—must be to bring about a group love of such strength that nothing can break it and no barriers rise up between you; to cultivate a group sensitivity of such a quality that your diagnosis of conditions will be relatively accurate; to develop and unfold a group ability to work as a unit, so that there will be nothing in the inner attitudes of any of the group members which could break into the carefully established rhythm. For it is quite possible for a member of the group to retard the work and to hold back the group because he is so engrossed in his own affairs or in his own ideas of self-development; when some members cease their activity it does affect the inner group vibration; when others become slowed up by definite changes in their outer or inner lives, this requires periods of adjustment and oft of re-organisation of the life. These changes, being externalised, can produce powerful psychological changes and upset the rhythm of the soul's endeavour. A tried and [39] experienced disciple will not let such a change upset his inner rhythm, but a less experienced disciple needs real soul watchfulness to the danger of sidetracking the life interest from spiritual purposes to personality attentions and interests.

Thirdly: Any group work of this kind must be most carefully controlled; any group effort which seeks to impress the mind of any subject (whether an individual or a group) must be strenuously guarded as to motive and method; any group endeavour which involves a united applied effort to effect changes in the point of view, an outlook on life, or a technique of living must be utterly selfless, most wisely and cautiously undertaken, and must be kept free from any personality emphasis, any personality pressure and any mental pressure which is formulated in terms of individual belief, prejudice, dogmatism or ideas. I would ask you to study the above few words most carefully.

The moment that there is the least tendency on the part of a group, or of an individual in a group, to force an issue, to bring so much mental pressure to bear that an individual or group is helpless under the impact of other minds, you have what is called "black magic." Right motive may protect the group from any serious results to themselves, but the effect upon their victim will be definitely serious, rendering him negative, and with a weakened will.

The result of all true telepathic work and rightly directed effort to "impress" a subject will be to leave him with a strengthened will to right action, an intensified interior light, an astral body freer from glamour, and a physical body more vital and purer. The potency of a united group activity is incredibly powerful. The occult aphorism that "energy follows thought" is either a statement of a truth or else a meaningless phrase.


Forget not that the method of work of the Hierarchy is that of impression upon the minds of Their disciples, of telepathic work carried on with the Master as broadcaster and the disciple as the recipient of impression and of energy. This reception of impression and energy has a dual effect:

1. It brings into activity the latent seeds of action and of habits (good or bad), thus producing revelation, purification, enrichment and usefulness.

2. It vitalises and galvanises the personality into a right relation to the soul, to the environment, and to humanity.

It is necessary for you and for all disciples to grasp the correspondence to this hierarchical effort and any effort which you may make in order to work as a group of individuals with groups or individuals. An appreciation of the power which you may let loose, of the dynamic effect which you may succeed in awakening in the subject of your directed thought, and of the impression which you may imprint in the mind and consciousness of the subject should incite you to a guarded purity of life (astral and physical), to a watchfulness over thoughts and ideas, and to a love which will safeguard you from all love of power. Thus you will preserve the integrity of those you seek to help and will be enabled to suggest, to strengthen and to teach subjectively with no undue influence, no forcing, and no infringement of the liberty and spiritual franchise of the person concerned. A difficult task, my brothers, but one to which you are equal, given due attention and obedience to the above three injunctions as to motive, technique and method.



The entire subject of telepathic communication can be approached under a more subjective designation or name, but one which is interpretive of the more universal and prior stage than that of direct telepathic reception. The occultist ever approaches the subject connected with the evolutionary process from the angle of the whole and then the part, from the periphery to the centre, from the universal to the particular. Among Themselves, the Masters do not deal with telepathy as a science warranting consideration, endeavour and impartation; They are concerned primarily with the Science of Impression. The term most often employed by Them is the esoteric equivalent of what the average person means when he says, "I have an impression." Impression is the subtlest reaction (more or less accurate) to the vibratory mental activity of some other mind or group of minds, of some whole, as its radiatory influence affects the unit or aggregate of units.

The first stage of correct telepathic reception is ever the registering of an impression; it is generally vague at the beginning, but as a thought, idea, purpose or intention of the sending agent concretises, it slips into the second stage which appears as a definite thoughtform; finally, that thoughtform makes its impact upon the consciousness of the brain in the location lying just behind the ajna centre and consequently in the area of the pituitary body. It can appear also in the region of the solar plexus centre. But for those Lives Who have surmounted life in the three worlds and Who are not conditioned by the triple mechanism of the personality, the impression is the factor of importance; Their consciousness is impressed, and so sensitive is Their response to the higher impression, that They [42] absorb or appropriate the impression so that it becomes a part of Their own "impulsive energy."

This is by no means an easy subject for me to elucidate, and the reasons are two:

1. The members of the Hierarchy (among Whom I have the status of Master) [vi]* are Themselves in process of learning this Science of Impression. This They do on the levels of the abstract mind, of the intuition, or of manas and buddhi.

2. The science is as yet without a vocabulary. It is not limited at any stage by thoughtforms but it is limited by word forms; and it is therefore a difficult problem for me to pass on any information anent this subtle mode of communication of which telepathy is in fact but an exoteric externalisation.

Sources of Impression to the Three Planetary Centres

Impression, as an art to be mastered both from the angle of the impressing agent and of the impressed recipient, is definitely related to the world of ideas. As far as our planetary Life is concerned, there are certain great sources of impression and one or two of them might here be noted; you will thus gain some idea of the subtlety of the whole subject, of its close relation to energy impacts and of its group reception as differentiated from individual reception, as is the case in any telepathic rapport.

1. The impression of Shamballa by:

a. Members of the Great White Lodge on Sirius. The recipients of this impression are the highest Members of the Great Council, presided over by the Lord of the World. So subtle is this impression [43] that these Great Lives can only receive it with accuracy when in full joint conference of the entire Council, and also after due preparation.

b. From one or other of the constellations which are at any particular time astrologically en rapport with our planet. This impression can only be received by the Great Council when sitting in conclave with a majority of its Members present. This, I would have you note, does not entail the attendance of the entire Council.

c. From a triangle of circulating energy, emanating from the two planets which—with our planet, the Earth—form a triangle in any particular cycle. This impression is received by the three Buddhas of Activity for distribution to the Hierarchy.

d. From the planet Venus, the Earth's alter ego. This makes its entrance via the Lord of the World and three of His Council Who are chosen by Him at any specific time to act as recipients.

These are the major entering impressions, recorded by what is glibly called "the Universal Mind," the mind of God, our planetary Logos. There are other entering impressions, but to them I do not refer, as any reference would be meaningless to you.

2. The impression of the Hierarchy by:

a. Shamballa itself through the medium of groups within the Great Council; these step down the impression which they register so that the Hierarchy—as a whole—may cooperate with the purposes intended by those who are forming the needed Plan.


b. Certain great Lives Who, at specific times and according to cyclic rhythm, or in times of emergency, are swung into this type of activity. For instance, one such time would be the Full Moon period, which is a time of reception by the Hierarchy as well as by Humanity; an instance of the second type of activity would be the Wesak Festival, or those acute crises when intervention is required from sources far higher than those with which the recipient is usually en rapport. Such a crisis is fast approaching.

The first type of impression is rhythmic, recurrent and therefore cumulative in its intended effects. The second type of impression is the result of invocation and evocation and is dependent upon both the recipient and the agent.

c. That great group of divine Contemplatives who are trained to act as an intermediate receptive group between Shamballa and the Hierarchy. They receive impression from Shamballa and transmit it to the Hierarchy, thus enabling the Members of the Hierarchy to receive it as "a sharpened impression" and to register it accurately because the emanating impression has passed through an area within the divine Mind where it is enhanced by the trained perception and the determined receptivity of this group. They are called, in the East, the divine Nirmanakayas. I only mention Their occult name so that you may learn to recognise Them when you meet reference to Them.

d. The Buddha at the time when the Wesak Festival is celebrated. He then acts as a focal point or as the "distributor of the impression"; He then has [45] behind Him (little as you may realise it) the entire impressing force of the Buddhas of Activity Who are to Shamballa what the Nirmanakayas are to the Hierarchy.

Let me here interpolate a remark which may prove helpful and illuminating. We are dealing (as you will undoubtedly have noted) with the reception of impression by groups or by aggregations of groups composed of living Beings Who have Their own agents of distribution or impression. The entire evolutionary history of our planet is one of reception and of distribution, of a taking in and of a giving out. The key to humanity's trouble (focussing, as it has, in the economic troubles of the past two hundred years, and in the theological impasse of the orthodox churches) has been to take and not to give, to accept and not to share, to grasp and not to distribute. This is the breaking of the Law which has placed humanity in the position of guilt. The war is the dire penalty which humanity has had to pay for this great sin of separateness. Impressions from the Hierarchy have been received, distorted, misapplied and misinterpreted, and the task of the New Group of World Servers is to offset this evil. These Servers are to humanity what the Buddhas of Activity are to Shamballa, and the group of divine Contemplatives (the Nirmanakayas) are to the Hierarchy. It might be stated therefore that:

1. The Buddhas of Activity are Themselves impressed by the WILL of God as it energises the entire planetary life.

2. The Nirmanakayas are impressed by the LOVE of God as it demonstrates itself as the attractive force which impulses the Plan inspired by the Purpose. In other words, it is the Hierarchy, impelled to action [46] by Shamballa, or the Will-to-Good, externalising itself as goodwill.

3. The New Group of World Servers are impressed by the active INTELLIGENCE of God; they translate this divine impression and step it down in two great stages, therefore, bringing it into concrete manifestation.

We now carry this conception of divine impression down to the level of the human consciousness.

3. The impression of Humanity by:

a. The Hierarchy, through the stimulating of ideas. These demonstrate through a steadily growing and enlightened public opinion.

b. The influence of the Ashrams of the Masters as they affect the aspirants of the world, the humanitarians and the idealists. These impressing agencies, being seven in number, constitute seven different streams of impressing energy which affect the seven ray types. The united Ashrams, forming the great Ashram of the Christ, affect humanity as a whole; this great united Ashram works solely through the New Group of World Servers whose members are on all rays, of all grades of development, and who work in all the various departments of human living and enterprise.

c. The activity of the New Group of World Servers about which I have already written in my various pamphlets; therefore repetition is not necessary. [vii]*

It will be obvious to you that I have only touched upon a few, a very few, of the impressing forces of the planet, and have [47] enumerated only a few of the major groups which are—in their intrinsic nature—both recipients of impression and agents later of the impressing agent. When we arrive at the human family, this reciprocal activity is blocked by human selfishness; it is this "interruption of impression" and this "interference with the divine circulatory flow" which (as I have said above) is responsible for sin, for disease, and for all the various factors which make humanity today what it is. When the free flow of divine energy, of divine interplay and of spiritual purpose is re-established, then evil will disappear and the will-to-good will become factual goodwill upon the outer physical plane.

In the statements given above in connection with the three great planetary centres you have the basis for the new and coming Approach to Divinity which will be known under the expression: Invocative and Evocative religion. It is this new Science of Impression which forms the subjective basis and the uniting element which binds together the entire realm of knowledge, of science and of religion. The fundamental ideas which underlie these great areas of human thought all emanate from intuitional levels; they finally condition the human consciousness, evoking man's aspiration to penetrate deeper into the arcana of all wisdom, for which knowledge is the preparatory stage. This Science of Impression is the mode of life of the subjective world which lies between the world of external happenings (the world of appearances and of exoteric manifestation) and the inner world of reality. This is a point which should be most carefully taken into the calculations of the occult investigators. Impressions are received and registered; they form the basis of reflection for those aspirants who are sensitive enough to their impact and wise enough to record carefully in consciousness their emanating source. After due practice, this period of brooding upon the registered [48] impression is followed by another period wherein the impression begins to take form as an idea; from that point it follows the familiar course of translation from an idea into a presented ideal; it then comes under the invocative appeal of the more concrete-minded until it finally precipitates itself into outer manifestation and takes form. You will see, therefore, that what I am doing is to take the student a step further into the world of reception and perception and point him to the more subtle contacts which lie behind those concepts which are regarded as definitely nebulous and to which we give the name of intuitions.

The Science of Impression—if studied by the disciples in the world and by the New Group of World Servers—will greatly facilitate the presentation of those ideals which must and will condition the thinking of the New Age and will eventually produce the new culture and the new civilised expression which lies ahead of humanity, superseding the present civilisation and providing the next field of expression for mankind. This science is, in fact, the basis of the theory of relationships and will lead to the expansion of the idea of right human relations which has hitherto—as a phrase—been confined to an ideal desire for correct interplay between man and man, group and group, and nation and nation; it has also hitherto been restricted to the human society and interplay, and remains as yet a hope and a wish. When, however, the Science of Impression has been correctly apprehended and has been brought down to the level of an educational objective, it will be found to be closely linked to the emerging teaching anent invocation and evocation and will be expanded to include not only right human relations to the superhuman kingdoms, but right human relations with the subhuman kingdoms also. It will, therefore, be concerned with the sensitive response of the entire natural and supernatural world to the "One in Whom we [49] live and move and have our being"; it will put mankind into a right relationship with all aspects and expressions of the divine nature, deepening subjective contact and bringing about a diviner objective manifestation and one more in line with divine purpose. It will lead to a great shift of the human consciousness off the levels of emotional and physical life (where the bulk of humanity is focussed) on to the levels of mental perception.

You will understand, consequently, the reason why the Knowers of the world have ever referred to the dual action of the mind as it is sensitive to the higher impressions and active in the mental creation of the needed thoughtforms. The mind, rightly trained, will seize upon the fugitive impression, subject it to the concretising effect of mental activity, produce the required form, and this, when correctly created and oriented, will finally lead to the externalising of the registered impression, as it took form in an intuition and eventually found its place upon the mental plane. You will see also why disciples and world workers have to function as MINDS, as receptive and perceptive intelligences and as creators in mental matter. It is all related to this Science of Impression with which we have been dealing. You will note also that this whole process is capable of expansion in the processes of meditation, so that the aspirant can be sensitive to impression and (because he is oriented to the world of ideas and is aware of the subtlety and delicacy of the apparatus required to register the "overshadowing cloud of knowable things") is safeguarded from the sensitivity required to register impacts from other minds, good or bad in their orientation, and from the thought currents of that which is in process of taking form as well as from the powerful pull or urge of the emotional and desire reactions of the astral plane and of the emotionally polarised world in which he lives physically.


More understanding will come also if you grasp the fact that this Science of Impression is concerned with the activity of the head centre as an anchoring centre for the antahkarana, and that the ajna centre is concerned with the process of translating the recorded intuition into a form (through recognition of and reaction to a mental thoughtform) and its subsequent direction, as an ideal objective, into the world of men. In the early stages and until the third initiation, the Science of Impression is concerned with the establishing of a sensitivity (an invocative sensitivity) between the Spiritual Triad (temporarily expressing itself through the abstract mind and the soul or the Son of Mind) and the concrete mind. This mental triangle is a reflection, in time and space, of the Monad and of the two higher aspects of the Triad, and is reflected (after the process of invocation and a succeeding process of evocation) in another triad—that of the lower mind, the soul and the vital body. When the relation between the lower and the higher mind is correctly and stably established, you have the swinging into activity of the lowest triad connected with the Science of Impression—the head centre, the ajna centre and the throat centre.

In the above I have given you an interesting and brief elucidation of the technique to be applied to the energising of the centres in the human body. I would remind you that what is true of the individual disciple must be and is true of that great disciple—Humanity, the entire human family. It is also true, as an outgrowth of this idea, of all the three planetary centres: Shamballa, the Hierarchy and Humanity. The name Science of Impression is that given to the process whereby the establishment of the required relationship in all these units of life takes place. The Technique of Invocation and Evocation is the name given to the mode or method whereby the desired relationship is brought about. [51] The Creative Work is the name given to the manifestation of the results of the two above processes. The three aspects of the Technique of Invocation and Evocation with which the average disciple should concern himself are those of the building of the antahkarana, the correct use of the lower mind in its two higher functions (the holding of the mind steady in the light and the creation of the desired thoughtforms), and the process of precipitation whereby the impression is enabled eventually to take tangible form.

In the above exegesis I have given you much food for thought in connection with telepathic possibilities; it all fits into the theme of world service as it is to be applied in the expansion of the human consciousness on a large scale. This is one of the major tasks of the New Group of World Servers.



It would be useful if you attempted to master and to assimilate what I have to impart anent the three great sciences which form the three modes of expression of what we might term the SUPREME SCIENCE OF CONTACT. These three sciences are all equally interdependent and all related to the art of responsiveness. They are:

Its Three Inter-Dependent Modes of Expression

1. The Science of Impression . . . The will-to-be.

Relation to the Spiritual Triad.

Source of emanation . . . Shamballa.

Connected with the abstract mind.

2. The Science of Invocation and Evocation . . . Love or attraction.

Relation to the soul in all forms.

Source of emanation (at this time) . . . The Hierarchy.

Connected with the lower mind, as the agent of the soul.

3. The Science of Telepathy . . . Mind. Human intelligence.

Relation to the personality.

Source of emanation . . . Humanity itself.

Connected with the head centre.

You will see how all these pairs of opposites play their part, exemplifying the dualistic nature of our planetary Life:


1. The abstract mind and the lower mind.

2. The soul and the lower mind.

3. The lower mind and the head centre.

Each of them acts as an invocative agent and produces evocation. All act as recipients and as transmitters, and all of them together establish the group inter-relation and the circulation of the energies which are the distinctive characteristic of the entire world of force.

One point you all need to grasp is that the progressing disciple does not move into new fields or areas of awareness, like a steady marching forward from one plane to another (as the visual symbols of the theosophical literature would indicate). What must be grasped is that all that IS is ever present. What we are concerned with is the constant awakening to that which eternally IS, and to what is ever present in the environment but of which the subject is unaware, owing to short-sightedness. The aim must be to overcome the undue concentration upon the foreground of daily life which characterises most people, the intense preoccupation with the interior states or moods of the lower self which characterises the spiritually minded people and the aspirants, and the imperviousness or lack of sensitivity which characterises the mass of men. The Kingdom of God is present on Earth today and forever has been, but only a few, relatively speaking, are aware of its signs and manifestations. The world of subtle phenomena (called formless, because unlike the physical phenomena with which we are so familiar) is ever with us and can be seen and contacted and proved as a field for experiment and experience and activity if the mechanism of perception is developed as it surely can be. The sounds and sights of the heavenly world (as the mystics call it) are as clearly perceived by [54] the higher initiate as are the sights and sounds of the physical plane as you contact it in your daily round of duties. The world of energies, with its streams of directed force and its centres of concentrated light is likewise present, and the eye of the see-er can see it, just as the eye of the mental clairvoyant can see the geometrical pattern which thoughts assume upon the mental plane, or as the lower psychic can contact the glamours, the illusions and delusions of the astral world. The subjective realm is vitally more real than is the objective, once it is entered and known. It is simply (how simple to some and how insuperably difficult to others, apparently!) a question of the acceptance, first of all, of its existence, the development of a mechanism of contact, the cultivation of the ability to use this mechanism at will, and then inspired interpretation.

Its Goal in the Evolutionary Life Process

It might be said that consciousness itself, which is the goal—on this planet—of all the evolutionary process, is simply the demonstrated result of the Science of Contact. It is likewise the goal in some form or other and at some stage or other of all planetary existences within the solar system itself. The unfoldment of this conscious response is, in reality, the growth of the sensitive awareness of the planetary Logos HIMSELF. The human mechanism and its ability to respond to its environment (as science well knows) has been developed in response to an inner urge, present in every human being and in all forms of life, and to the "pull" and magnetic effect of the surrounding environment. Step by step, the forms of life upon the physical plane, down through the ages, have unfolded one sense after another; one form of sensitive response after another becomes possible as the mechanism is produced, until the human being can receive impressions from the physical plane and rightly interpret them; can respond to the emotional contacts of the astral plane and succumb to them or [55] surmount them; and can become telepathic to the world of the mental plane, thus sharing—physically, emotionally and mentally—in the life and contacts of the three worlds which constitute his environment and in which he is submerged whilst in incarnation. What he gets out of this life of constant impression is largely dependent upon his power to invoke his environment and draw from it (in evocative response) what he needs in all the various departments of his being. This, in its turn, forces him—whether he likes it or not—to produce an effect upon other people; this can be far more potent for good or evil, and from the telepathic angle, than he likes to think or can conceive. You see, therefore, how these sciences of Impression, of Invocation and Evocation, and of Telepathy are naturally concerned with what is inherent in man and in his relation to his environment and circumstances.

The germ or embryonic capacity for all types of planetary contact is inherent in every man and will not be frustrated in the long run. In this knowledge of goals already achieved in the three worlds lies the guarantee of achievement in the more subjective worlds which are present within the aspirant's surroundings but to which he remains as yet unawakened and unenlightened. I am seeking to make the matter as simple as I can, for much of the abstract formulations of the occult sciences and the academic psychologists are incident to the over-activity of men's minds and emotional natures. If you can grasp certain broad and relatively simple facts and recognise that you possess the key or the clue in your already developed capacities, then you will go forward with simplicity, making no undue intellectual difficulties when dealing with these more subtle phases of your ever-existent environment. It is, in the last analysis, just a question as to what "impresses" you at any given moment, and then in what manner it conditions you.


You will see, therefore, how much that I have already said links up with the teaching I have given upon the Points of Revelation. In the very condensed summation of the Science of Impression, I touched briefly upon the three great groups of Lives that are constantly under "impression" and which, in their turn, become "impressing agents." There is little that can be added to this theme with profit at this time; what has already been given should be studied and related to the teaching on the Points of Revelation. [viii]*

Revelation is a generic term covering all the responses to the activities of the eye of the mind, the eye of the soul, and the "insight" of the Universal Mind which contact with the Monad gives. Sight is the greatest of all the developments in this world period in which the Logos is seeking to bring the subhuman kingdoms to the point where human vision is theirs, to bring humanity to the point where spiritual vision is developed and hierarchical insight is the normal quality of the initiate sight, and to bring the Members of the Hierarchy to the point where universal perception is Theirs. Therefore, it might be said that:

1. Through the door of individualisation the subhuman kingdoms pass to human vision, leading to mental contact and intelligent impression.

2. Through the door of initiation humanity passes to spiritual vision, leading to soul contact and spiritual impression.

3. Through the door of identification the Hierarchy passes to universal vision, leading to monadic contact and extra-planetary impression.

Each time that there is a fresh vision of a compelling and conditioning nature, it is the result of invocation by the [57] one seeking the new impression. When this invocative spirit is present, the results are inevitable and sure and the response evoked cannot be stopped. This is the basis of all the success of desire (material or otherwise), aspiration, prayer and meditation. Always we get—in time and space—what we invoke; and the knowledge of this fact, scientifically applied, will be one of the great liberating forces for humanity.



The training given by the Masters in Their Ashrams to Their disciples has one main objective: to increase, develop and enable them to utilise in service their inherent and innate sensitivity. Let us, as we discuss these matters, avoid that much over-worked word "vibration" and use instead the more simple and more easily understood word "impact". Response to impact is something we all register. Our five senses have opened to all people five great realms from which impact comes, and we are so familiar with them all that our response is now automatic and, though registered, is not consciously so, unless there is a planned reason and direction intended. We respond similarly and as automatically to emotional stimuli, and rapidly (very rapidly) the race is reaching out towards mental telepathy. Some few are beginning to work along the lines of spiritual telepathy. Few do more than register occasionally contacts emanating from a high source, and the result is usually also over-mixed with personality reactions.

Contact, with resultant impact from the soul, is also quite rapidly developing, hence the necessity for my laying the foundations of further knowledge which will clarify still higher contact, emanating from the Spiritual Triad and opening up areas of interaction hitherto known only to the Hierarchy. I refer here to the teaching which I have given out through a group of my disciples anent the Antahkarana. [ix]* All such developing contacts involve conditions covered by the two words: Contact and Impact.


1. Contact can be defined (for our particular purposes) as recognition of an environment, an area of the hitherto unknown, of that which has somehow been evoked, of a something other which has made its presence felt. This something other than the Perceiver has usually been earlier sensed, has been propounded into a theoretical possibility, has later been invoked by the directed and conscious attention of the one who has sensed its presence, and finally contact is made.

2. Impact is something more than simply registering contact. It develops into conscious interaction; it conveys later information; it is revelatory in nature, and can be defined in its initial stages as the guarantee to the one who responds to it of a new area for exploration and for spiritual adventure, and as the indication of a wider field wherein consciousness may expand more and more and register increasingly the divine purpose waiting to be more fully known.

Therefore, from the more normal field of what we may call ordinary telepathic perception (just now coming to recognition by ordinary science), through a slowly learnt process of invocation and evocation, to a state of consciousness distinguished by a trained sensitivity, the disciple moves. He unfolds a spiritual recognition which is controlled, understood, and directed to useful hierarchical ends. In these words, you have a very simple definition of the process to which we give, technically, the name: The Science of Impression.