The Inner Life, v. I/Second Section/XII

SYMBOLOGY Symbology is a very interesting study. To a certain type of mind everything expresses itself in symbols, and to some people they are of the greatest possible help. I myself do not happen to be of that type, and therefore I have not paid special attention to them or made any particular study of them. Some of them however are obvious, and readily comprehensible to any one who understands even a little of the principles of their interpretation. Think, for example, of those which appear on the earlier pages of The Book of Dzyan. On the first page is a white disc, signifying the first condition of the unmanifested; on the second page a spot appears in the centre of the white disc, signifying the first manifestation — the First LOGOS, or the Christ in the bosom of the Father; on the third page this spot has expanded into a bar, dividing the disc into two halves and so signifying the first great separation into spirit and matter — also the Second LOGOS, always spoken of as dual or androgynous; on the fourth page another bar has appeared at right angles to the first, giving us the forms of a circle divided into four equal parts or quarters, signifying the emergence of the Third LOGOS, though He is still in a condition of inactivity. On the next page the outer circle falls away, leaving us the equal-armed or Greek cross. This denotes the Third LOGOS ready for action, just about to descend into the matter of His cosmos. The next stage of this activity is shown by various forms of the symbol. Sometimes the arms of the Greek cross widen out as they recede from the centre, and then we get the form called the Maltese cross. Another line of symbology retains the straight arms of the Greek cross, but draws a flame shooting out from the end of each arm, to signify the burning light within. A further extension of this idea sets the cross whirling round its centre, like a revolving wheel, and when that is done the flames are drawn as streaming backwards as the cross revolves, and in that way we get one of the most universal of all symbols, that of the svastika, which is to be found in every country in the world, and in connection with every religion. The symbolic meaning of the ordinary Latin cross, as it is used in the Christian Church, has no connection whatever with this line of thought. Its meaning is entirely different, for it symbolizes the Second LOGOS, and His descent into matter, and it is also closely connected with the initiation rites of ancient Egypt. In the case of The Book of Dzyan the comprehension of the symbol is enormously assisted by the fact that the book itself is highly magnetized in a peculiar way, so that when the student who is privileged to see it takes one of the pages in his hand a remarkable effect is produced upon him. Before his mind's eye arises the picture of that which the page is intended to symbolize, and simultaneously he hears a sort of recitation of the stanza which describes it. It is very difficult to put this clearly into words, but the experience is a wonderful one. I have myself seen and handled the copy which Madame Blavatsky describes — from the study of which she wrote The Secret Doctrine. That is of course not the original book, but the copy of it which is kept in the occult museum which is under the care of the Master K. H. The original document is at Shamballa, in the care of the Head of the Hierarchy, and is certainly the oldest book in the world. Indeed it has been said that part of it (the first six stanzas, I think) is even older than the world, for it is said to have been brought over from some previous chain. That most ancient part is regarded by some as not merely an account of the processes of the coming into existence of a system, but rather a kind of manual of directions for such an act of creation. Even the copy must be millions of years old. Another well-known symbol is that of the “Great Bird,” which is used to denote the Deity in the act of hovering over His universe, brooding over the waters of space, or darting onward along the line of His evolution. To repose between the wings of the Great Bird means so to meditate as to realize union with the LOGOS, and it is said that the man who reaches that level may rest there for untold years. The word Om is another presentation of the same idea; it is the sacred word of the fifth or Aryan root-race. The Atlantean sacred word was Tau, and it has been said that the sacred words given to the root-races in succession are all of them consecutive syllables of one great word, which is the true sacred Name. Another obvious symbol, the heart, was prominent in the old Atlantean religion. In the innermost shrine of the great temple in the City of the Golden Gate there lay upon the altar a massive golden box in the shape of a heart, the secret opening of which was known only to the high-priest. This was called “The Heart of the World,” and signified to them the innermost mysteries that they knew. In it they kept their most sacred things, and much of their symbolism centred around it. They knew that every atoms beats as a heart, and they considered that the sun had a similar movement, which they connected with the sun-spot period. Sometimes one comes across passages in their books which give the impression that they knew more than we do in matters of science, though they regarded it all rather from the poetic than from the scientific point of view. They thought, for example, that the earth breathes and moves, and it is certainly true that quite recently scientific men have discovered that there is a regular daily displacement of the earth's surface which may be thought of as corresponding in a certain way to breathing. Another symbol is that of the lotus, and it is used to signify the solar system in its relation to its LOGOS. There is a real reason for this comparison in the actual facts of nature. The seven Planetary LOGOI, although they are great individual entities, are at the same time aspects of the Solar LOGOS, force-centres as it were in His body. Now each of these great living centres or subsidiary LOGOI has a sort of orderly periodic change or motion of his own, corresponding perhaps on some infinitely higher level to the regular beating of the human heart, or to the inspiration and expiration of the breath. Some of these periodic changes are more rapid than others, so that a very complicated series of effects is produced, and it has been observed that the movements of the physical planets in their relation to one another furnish a clue to the operation of these great cosmic influences at any given moment. Each of these centres has His special location or major focus within the body of the sun, and has also a minor focus which is always exterior to the sun. The position of this minor focus is always indicated by a physical planet. The exact relation can hardly be made clear to our three-dimensional phraseology; but we may perhaps put it that each centre has a field of influence practically co-extensive with the solar system; that if a section of the field could be taken it would be found to be elliptical; and that one of the foci of each ellipse would always be in the sun, and the other would be the special planet ruled by the subsidiary LOGOS. It is probable that, in the gradual condensation of the original glowing nebula from which the system was formed, the location of the planets was determined by the formation of vortices at these minor foci, they being auxiliary points of distribution — ganglia as it were in the solar system. All the physical planets are included within the portion of the system which is common to all the ovoids; so that any one who tries mentally to construct the figure will see that these revolving ovoids must have their projecting segments, and he will therefore be prepared to understand the comparison of the system as a whole to a flower with many petals. Another reason for this comparison of the system to a lotus is even more beautiful, but requires deeper thought. As we see them the planets appear as separate globes; but there is in reality a connection between them which is out of reach of our brain-consciousness. Those who have studied the subject of the fourth dimension are familiar with the idea of an extension in a direction invisible to us, but it may not have occurred to them that it is applicable to the solar system as a whole. We may obtain a suggestion of the facts by holding the hand palm upwards bent so as to form a kind of cup, but with the fingers separated, and then laying a sheet of paper upon the tips of the fingers. A two-dimensional being living on the plane of that sheet of paper could not possibly be conscious of the hand as a whole, but could perceive only the tiny circles at the points of contact between the fingers and the paper. To him these circles would be entirely unconnected, but we, using the sight of a higher dimension, can see that each of them has a downward expansion, and that in that way they are all parts of a hand. In exactly the same way the man using the sight of the fourth dimension may observe that the planets which are isolated in our three dimensions are all the time joined in another way which we cannot yet see; and from the point of view of that higher sight these globes are but the points of petals which are part of one great flower. And the glowing heart of that flower throws up a central pistil which appears to us as the sun. It is not wise for the votary of modern science to ridicule or despise either the learning of old time or the strange and fanciful symbols in which it was expressed, for many of these ancient symbols are pregnant with meaning — often with meaning showing deeper knowledge than the outer world now possesses. The Theosophical student at least will avoid the mistake of despising anything merely because he does not yet comprehend it — because he has not yet learnt the language in which it is written.