"This same process of the harmonious development of man can be
examined from the point of view of the law of octaves. The law of octaves gives another system of symbols. In the sense of the law of octaves every completed process is a transition of the note do through a series of successive tones to the do of the next octave. The seven fundamental tones of the octave express the law of seven. The addition to it of the do of the next octave, that is to say, the crowning of the process, gives the eighth step. The seven fundamental tones together with the two 'intervals' and 'additional shocks' give nine steps. By incorporating in it the do of the next octave we have ten steps. The last, the tenth, step is the end of the preceding and the beginning of the next cycle. In this way the law of octaves and the process of development it expresses, include the numbers 1 to 10. At this point we come to what may be termed the symbolism of numbers. The symbolism of numbers cannot be understood without the law of octaves or without a clear conception of how octaves are expressed in the decimal system and vice versa.
"In Western systems of occultism there is a method known by the name of 'theosophical addition,' that is, the definition of numbers consisting of two or more digits by the sum of those digits. To people who do not understand the symbolism of numbers this method of synthesizing numbers seems to be absolutely arbitrary and to lead nowhere. But for a man who understands the unity of everything existing and who has the key to this unity the method of theosophical addition has a profound meaning, for it resolves all diversity into the fundamental laws which govern it and which are expressed in the numbers 1 to 10.
"As was mentioned earlier, in symbology, as represented, numbers are connected with definite geometrical figures, and are mutually complementary one to another. In the Cabala a symbology of letters is also used and in combination with the symbology of letters a symbology of words. A combination of the four methods of symbolism by numbers, geometrical figures, letters, and words, gives a complicated but more perfect method.
"Then there exists also a symbology of magic, a symbology of alchemy, and a symbology of astrology as well as the system of the symbols of the Tarot which unites them into one whole.
"Each one of these systems can serve as a means for transmitting the idea of unity. But in the hands of the incompetent and the ignorant, however full of good intentions, the same symbol becomes an 'instrument of delusion.' The reason for this consists in the fact that a symbol can never be taken in a final and definite meaning. In expressing the laws of the unity of endless diversity a symbol itself possesses an endless number of aspects from which it can be examined and it demands from a man approaching it the ability to see it simultaneously from different points of view. Symbols which are transposed into the words of ordinary language become rigid in them, they grow dim and very easily become 'their own opposites,' confining the meaning within narrow dogmatic frames, without giving it even the very relative freedom of a logical examination of a subject. The cause of this is in the literal understanding of symbols, in attributing to a symbol a single meaning. The truth is again veiled by an outer covering of lies and to discover it requires immense efforts of negation in which the idea of the symbol itself is lost. It is well known what delusions have arisen from the symbols of religion, of alchemy, and particularly of magic, in those who have taken them literally and only in one meaning.
"At the same time the right understanding of symbols cannot lead to dispute. It deepens knowledge, and it cannot remain theoretical because it intensifies the striving towards real results, towards the union of knowledge and being, that is, to Great Doing. Pure knowledge cannot be transmitted, but by being expressed in symbols it is covered by them as by a veil, although at the same time for those who desire and who know how to look this veil becomes transparent.
"And in this sense it is possible to speak of the symbolism of speech although this symbolism is not understood by everyone. To understand the inner meaning of what is said is possible only on a certain level of development and when accompanied by the corresponding efforts and state of the listener. But on hearing things which are new for him, instead of making efforts to understand them, a man begins to dispute them, or refute them, maintaining against them an opinion which he considers to be right and which as a rule has no relation whatever to them. In this way he loses all chance of acquiring anything new. To be able to understand speech when it becomes symbolical it is essential to have learned before and to know already how to listen. Any attempt to understand literally, where speech deals with objective knowledge and with the union of diversity and unity, is doomed to failure beforehand and leads in most cases to further delusions.
"It is necessary to dwell upon this because the intellectualism of contemporary education imbues people with a propensity and a tendency to look for logical definitions and for logical arguments against everything they hear and, without noticing it, people unconsciously fetter themselves with their desire, as it were, for exactitude in those spheres where exact definitions, by their very nature, imply inexactitude in meaning.
"Therefore, because of the tendency referred to in our thinking, it often happens that exact knowledge concerning details, communicated to a man before he has acquired an understanding of the essential nature of a thing, makes it difficult for him to understand this essential nature. This does not mean that exact definitions do not exist on the way of true knowledge, on the contrary, only there do they exist; but they differ very greatly from what we usually think them to be. And if anyone supposes that he can go along the way of self-knowledge guided by an exact
knowledge of all details, and if he expects to have such knowledge without first having given himself the trouble to assimilate the indications he has received concerning his own work, then he should first of all understand that he will not attain knowledge until he makes the necessary efforts and that only of himself and only by his own efforts can he attain what he seeks. No one can ever give him what he did not possess before; no one can do for him the work he should do for himself. All that another can do for him is to give him the impetus to work and from this point of view symbolism, properly perceived, plays the part of an impetus of this kind for our knowledge.
"We have spoken earlier of the law of octaves, of the fact that every process, no matter upon what scale it takes place, is completely determined in its gradual development by the law of the structure of the seven-tone scale. In connection with this it has been pointed out that every note, every tone, if taken on another scale is again a whole octave. The 'intervals' between mi and fa and between si and do which cannot be filled by the intensity of the energy of the process in operation, and which require an outside 'shock,' outside help so to speak, connect by this very fact one process with other processes. From this it follows that the law of octaves connects all processes of the universe and, to one who knows the scales of the passage and the laws of the structure of the octave, it presents the possibility of an exact cognition of everything and every phenomenon in its essential nature and of all its interrelations with phenomena and things connected with it.
"For uniting into one whole all knowledge connected with the law of the structure of the octave there is a certain symbol which takes the form of a circle divided into nine parts with lines connecting the nine points on the circumference in a certain order.