What I wrote in my last is what may be properly said to earnest inquirers who show by their perseverance1 that they are not mere2 idle curiosity-seekers, desirous of beguiling3 the tedium4 of life with new experiments and sensations. It is not what is done, but the spirit in which the least thing is done for Them who are all, that is counted.
You ask the names of the seven rays or lodges6. The names could not be given if known to me. In these matters names are always realities, and consequently to give the name would be to reveal the thing itself. Besides, if the names were given, the ordinary person hearing them would not understand them. Just as if I should say that the name of the first is X, which expresses nothing at all to the mind of the hearing person. All that can be said is that there exist those seven rays, districts, or divisions, just as we say that in a town there are legislators, merchants, teachers, and servants. The difference is that in this case we know all about the town, and know just what those names mean. The name only directs the mind to the idea or essential quality.
Again I must go. But Brothers are never parted while they live for the True alone.
Z.
The foregoing letters point clearly to one conclusion concerning that great Theosophist, Madame Blavatsky, though she is unnamed and perhaps unthought71 of there. Since she sacrificed—not so calling it herself—all that mankind holds dear to bring the glad tidings of Theosophy to the West, that West, and especially the Theosophical Society, thereby8 stands to her as a chela to his Guru, in so far as it accepts Theosophy. Her relation to these Theosophists has its being in the highest Law, and cannot be expunged9 or ignored. So those who regard her personality, and, finding it discordant10 from theirs, try to reach The Masters by other means while disregarding or underrating scornfully her high services, violate a rule which, because it is not made of man, cannot be broken with impunity12. Gratitude13 and the common sentiment of man for man should have taught them this, without occult teaching at all. Such persons have not reached that stage of evolution where they can learn the higher truths. She who accepts the pains of the rack in the torments14 of a body sapped of its life force by superb torrents15 of energy lavished16 on her high Cause; she who has braved the laughter and anger of two continents, and all the hosts of darkness seen and unseen; she who now lives on, only that she may take to herself the Karma of the Society and so ensure its well being, has no need of any man's praise; but even she has need of justice, because, without that impulse in our hearts and souls toward her, she knows that we must fail for this incarnation. As the babe to the mother, as harvest to the earth, so are all those bound to her who enjoy the fruit of her life. May we try, then, to understand these occult connections brought about by the workings of Karma, and bring them to bear upon our diurnal17, as well as our theosophical, life. Madame Blavatsky is for us the next higher link in that great chain, of which no link can be passed over or missed.
In further illustration of this letter, I might cite the case of a friend of mine who was at once fired with Theosophy on first hearing of it and ardently72 desired to become a chela. Certainly he had known these truths in other lives, for all seemed familiar to him, and, though he was what is called "a man of the world," he accepted the philosophy, measured some of its possibilities intuitively, and while careful to do his duty and cause no jars, he ranged his life, especially his inner life, to suit these views. The question of chelaship assumed great prominence18 in his mind. He knew of no chelas; knew not where to knock or whom to ask. Reflection convinced him that real chelaship consisted in the inner attitude of the postulant; he remembered magnetic and energetic laws, and he said to himself that he could at will constitute himself a chela to the Law, at least so far as his own attitude went, and if this did not satisfy him, it was a proof that he desired some personal reward, satisfaction, or powers in the matter, and that his motive19 was not pure. He was slow to formulate20 his desires, even to his own mind, for he would not lightly make demands upon the Law; but he at last determined21 to put his own motives23 to the test; to try himself and see if he could stand in the attitude of a faithful chela, unrecognized and apparently24 unheard. He then recorded in his own mind an obligation to serve Truth and the Law as a chela should, always seeking for light and for further aid if possible, recognizing meanwhile that the obligation was on his side only, and that he had no claims on Masters, and only such as he himself could by the strength of his own purpose institute upon the Law. Wherever he could hear of chelas and their duties he listened or read; he tried to imagine himself in the position of an accepted chela, and to fill, so far as in him lay, the duties of that place, living up to all the light he had. For he held that a disciple25 should always think and act towards the highest possibilities, whether or not he had yet attained26 these, and not merely confine himself to that course of action which73 might be considered suited to his lower class or spiritual estate. He believed that the heart is the creator of all real ties, and it alone. To raise himself by himself was then his task. This attitude he resolved to maintain life after life, if needs were, until at last his birthright should be assured, his claim recognized by the Law.
He met with trials, with coldness from those who felt rather than saw his changed attitude; he met with all the nameless shocks that others meet when they turn against the whirlpool of existence and try to find their way back into the true currents of life. Great sorrows and loneliness were not slow to challenge his indomitable will. But he found work to do; and in this he was most fortunate, for to work for others is the disciple's joy, his share in the Divine life, his first accolade27 by which he may know that his service is accepted. This man had called upon the Law in faith supreme28, and he was answered. Karma sent him a friend, and soon he began to get new knowledge, and after a time information reached him of a place or person where he might apply to become a chela on probation29. It was not given him as information usually is; nothing of the sort was told him; but with his extending knowledge and opening faculties30 a conviction dawned upon him that he might pursue such and such a course. He did so, and his prayer was heard. He said to me afterwards that he never knew whether he would not have shown greater strength of mind by relying wholly upon the reality of his unseen, unacknowledged claim, until the moment should come when Masters should accept and call him. For of course he held the ideal of Masters clearly before his mind all this while. Perhaps his application showed him to be weaker than he supposed, in so far as it might evidence a need on his part for tangible31 proof of a fact in which his higher nature prompted him to believe without such proof. Perhaps74 it was but natural and right, on the other hand, that after silent service for some time he should put himself on record at the first opportunity granted him by Karma.
He applied32, then. I am permitted to give a portion of the answer he received, and which made clear to him the fact that he was already accepted in some measure before his application, as his intuition had told him. The answer may be of untold33 value to others, both as clearly setting forth34 the dangers of forcing one's way ahead of one's race, and also by its advice, admonitions, and evidence that the Great Beings of the Orient deal most frankly35 and gently with applicants36. Also it may mark out a course for those who take the wise plan of testing themselves in silence before pushing their demands upon the Law. For this at once heightens their magnetic vibrations38, their evolutionary39 ratio; their flame burns more brilliantly and attracts all kinds of shapes and influences within its radius40, so that the fire is hot about him. And not for him alone: other lives coming in contact with his feel this fierce energy; they develop more rapidly, and, if they have a false or weak place in their nature, it is soon discovered and overthrows41 them for a time. This is the danger of coming into "the circle of ascetics"; a man must be strong indeed who thus thrusts himself in; it is better as a rule to place oneself in the attitude of a disciple and impose the tests oneself: less opposition42 is provoked. For forces that are foiled by the Adept43 may hurl44 themselves on the neophyte45 who cannot be protected unless his Karma permits it, and there are always those opposing forces of darkness waiting to thin the ranks of the servitors of the Good Law.
Up to this point, then, we may follow this student, and then we lose sight of him; not knowing whether he progressed or failed, or still serves and waits, because75 such things are not made known. To tell so much as this is rare, and, since it is permitted, it must be because there are many earnest students in this country who need some such support and information. To these I can say that, if they constitute themselves faithful, unselfish disciples46, they are such in the knowledge of the Great Law, so long as they are true, in inmost thought and smallest deed, to the pledges of their heart.
Answer to Y. Says Master:
"Is Y. fully11 prepared for the uphill work? The way to the goal he strives to reach is full of thorns and leads through miry quagmires47. Many are the sufferings the chela has to encounter; still more numerous the dangers to face and conquer.
"May he think over it and choose only after due reflection. No Master appealed to by a sincere soul who thirsts for light and knowledge, has ever turned his face away from the supplicant48. But it is the duty of those who call for laborers49 and need them in their fields, to point out to those who offer themselves in truth and trust for the arduous50 work, the pitfalls51 in the soil as the hardship of the task.
"If undaunted by this warning Y. persists in his determination, he may regard himself as accepted as——. Let him place himself in such case under the guidance of an older chela. By helping52 him sincerely and devotedly53 to carry on his heavy burden, he shall prepare the way for being helped in his turn."
(Here follow private instructions.)
"Verily if the candidate relies upon the Law, if he has patience, trust, and intuition, he will not have to wait too long. Through the great shadow of bitterness and sorrow that the opposing powers delight in throwing over the pilgrim on his way to the Gates of Light, the candidate perceives that shining Light very76 soon in his own soul, and he has but to follow it. Let him beware, however, lest he mistake the occasional will-o'-the-wisp of the psychic54 senses for the reflex of the great spiritual Light; that Light which dieth not, yet never lives, nor can it shine elsewhere than on the pure mirror of Spirit....
"But Y. has to use his own intuitions. One has to dissipate and conquer the inner darkness before attempting to see into the darkness without; to know one's self before knowing things extraneous55 to one's senses."
And now, may the Powers to which my friend Y. has appealed be permitted by still greater and much higher Powers to help him. This is the sincere and earnest wish of his truly and fraternally,
This letter also shows incidentally how one Adept may serve another still higher by reporting or conveying His reply.
TO ASPIRANTS56 FOR CHELASHIP
Sincere interest in Theosophic truth is often followed by sincere aspiration58 after Theosophic life, and the question continually recurs59, What are the conditions and the steps to chelaship; to whom should applications be made; how is the aspirant57 to know that it has been granted?
As to the conditions and the discipline of chelaship, not a little has been disclosed in The Theosophist, Man, Esoteric Buddhism60, and other works upon Theosophy; and some of the qualifications, difficulties, and dangers have been very explicitly61 set forth by Madame Blavatsky in her article upon "Theosophical Mahatmas" in the Path of December, 1886. To everyone cherishing even a vague desire for closer relations to the system of development through which Masters77 are produced, the thoughtful study of this article is earnestly commended. It will clear the ground of several misconceptions, deepen the sense of the seriousness of such an effort, and excite a healthy self-distrust which is better before than after the gate has been passed.
It is entirely62 possible, however, that the searching of desire and strength incited63 by that article may only convince more strongly of sincerity64, and that not a few readers may emerge from it with a richer purpose and a deeper resolve. Even where there is not a distinct intention to reach chelaship, there may be an eager yearning65 for greater nearness to the Masters, for some definite assurance of guidance and of help. In either of these cases the question at once arises before the aspirant, Who is to receive the application, and how is its acceptance to be signified?
The very natural, indeed the instinctive66, step of such an aspirant is to write to an officer of a Theosophical Society. None the less is this a mistake. For a Theosophical Society is an exoteric body, the Lodge5 of Masters wholly esoteric. The former is a voluntary group of inquirers and philanthropists, with avowed67 aims, a printed Constitution, and published officers, and, moreover, expressly disavowing any power, as a Society, to communicate with Masters; the latter is an Occult Lodge, of whose address, members, processes, functions, nothing is known. It follows, therefore, that there is no person, no place, no address to which an aspirant may appeal.
Let it be supposed, however, that such an inquiry68 is preferred to a person advanced in Occult study, versed69 in its methods and tests and qualifications. Assuredly his reply would be directly to this effect:—
"If you were now fitted to be an accepted chela, you would of yourself know how, where, and to whom to apply. For the becoming a chela in reality consists78 in the evolution or development of certain spiritual principles latent in every man, and in great measure unknown to your present consciousness. Until these principles are to some degree consciously evolved by you, you are not in practical possession of the means of acquiring the first rudiments70 of that knowledge which now seems to you so desirable. Whether it is desired by your mind or by your heart is still another important question, not to be solved by any one who has not yet the clew to Self.
"It is true that these qualities can be developed (or forced) by the aid of an Adept. And most applicants for chelaship are actuated by a desire to receive instructions directly from the Masters. They do not ask themselves what they have done to merit a privilege so rare. Nor do they consider that, all Adepts71 being servants of the Law of Karma, it must follow that, did the applicant37 now merit Their visible aid, he would already possess it and could not be in search of it. The indications of the fulfilment of the Law are, in fact, the partial unfolding of those faculties above referred to.
"You must, then, reach a point other than that where you now stand, before you can even ask to be taken as a chela on probation. All candidates enter the unseen Lodge in this manner, and it is governed by Laws containing within themselves their own fulfilment and not requiring any officers whatever. Nor must you imagine that such a probationer is one who works under constant and known direction of either an Adept or another chela. On the contrary, he is tried and tested for at least seven years, and perhaps many more, before the point is reached when he is either accepted (and prepared for the first of a series of initiations often covering several incarnations), or rejected. And this rejection72 is not by any body of men just as they incline, but is the natural rejection79 by Nature. The probationer may or may not hear from his Teacher during this preliminary period; more often he does not hear. He may be finally rejected and not know it, just as some men have been on probation and have not known it until they suddenly found themselves accepted. Such men are those self-developed persons who have reached that point in the natural order after many incarnations, where their expanded faculties have entitled them to an entrance into the Hall of Learning or the spiritual Lodge beyond. And all I say of men applies equally to women.
"When anyone is regularly accepted as a chela on probation, the first and only order he receives (for the present) is to work unselfishly for humanity—sometimes aiding and aided by some older chela—while striving to get rid of the strength of the personal idea. The ways of doing this are left to his own intuition entirely, inasmuch as the object is to develop that intuition and to bring him to self-knowledge. It is his having these powers in some degree that leads to his acceptance as a probationer, so that it is more than probable that you have them not yet save as latent possibilities. In order to have in his turn any title to help, he must work for others, but that must not be his motive for working. He who does not feel irresistibly73 impelled74 to serve the Race, whether he himself fails or not, is bound fast by his own personality and cannot progress until he has learned that the race is himself and not that body which he now occupies. The ground of this necessity for a pure motive was recently stated in Lucifer to be that 'unless the intention is entirely unalloyed, the spiritual will transform itself into the psychic, act on the astral plane, and dire7 results may be produced by it. The powers and forces of animal nature can be equally used by the selfish and revengeful as by the unselfish and all-forgiving;80 forgiving; the powers and forces of spirit lend themselves only to the perfectly75 pure in heart.'
"It may be stated, however, that even those natural forces cannot be discovered by any man who has not obtained the power of getting rid of his personality in some degree. That an emotional desire to help others does not imply this freedom from personality may be seen by the fact that, if you were now perfected in unselfishness in the real sense, you would have a conscious existence separate from that of the body and would be able to quit the body at will: in other words, to be free from all sense of self is to be an Adept, for the limitations of self inhibit76 progress.
"Hear also the words of the Master, taken from Sinnett's The Occult World. 'Perhaps you will better appreciate our meaning when told that in our view the highest aspirations77 for the welfare of humanity become tainted78 with selfishness if, in the mind of the philanthropist, there lurks79 the shadow of a desire for self-benefit or a tendency to do injustice80, even when these exist unconsciously to himself.'
"While setting forth these facts, as well as the dangers and difficulties—both those set ones appointed by the laws of the Lodge and the more innumerable ones adjudged by Karma and hastened by the efforts of the neophyte, it should also be stated that the Masters desire to deter22 no man from entering the path. They are well aware, however, from the repeated trials and records of centuries, and from their knowledge of our racial difficulties, how few are the persons who have any clew to their own real nature, which is the foe81 they attempt to conquer the moment they become pupils of the occult. Hence They endeavor, so far as Karma permits, to hold unfit individuals back from rash ventures, the results of which would recoil82 upon their unbalanced lives and drive them to despair. The powers of evil, inadequately81 defied by the ignorant man, revenge themselves upon him as well as upon his friends, and not upon those who are above their reach. Although these powers are not hideous83 objective shapes coming in tangible ways, they are none the less real and dangerous. Their descent in such instances cannot be prevented; it is Karma.
"To lose all sense of self, then, implies the loss of all that ordinary men must value in themselves. It therefore behooves84 you to seriously consider these points:
"1st. What is your motive in desiring to be a chela? You think that motive is well known to you, whereas it is hidden deep within you, and by that hidden motive you will be judged. It has flared85 up from unseen regions upon men sure of themselves, has belched86 out in some lurid87 thought or deed of which they esteemed88 themselves incapable89, and has overthrown90 their life or reason. Therefore test yourself ere Karma tests you.
"2d. What the place and duties of a true neophyte are.
"When you have seriously considered both for twenty-one days, you may, if your desire remains91 firm, take a certain course open to you. It is this.
"Although you do not now know where you can offer yourself to Masters themselves as a chela on probation, yet, in forming that desire in your heart and in re-affirming it (if you do) after due consideration of these points, you have then to some extent called upon the Law, and it is within your power to constitute yourself a disciple, so far as in you lies, through the purity of your motive and effort if both are sufficiently92 sustained. No one can fix a period when this effort will bear fruit, and, if your patience and faith are not strong enough to bear you through an unlimited93 (so far as you know) period of unselfish work for82 humanity, you had better resign your present fancy, for it is then no more than that. But if otherwise, you are to work for the spiritual enlightenment of Humanity in and through the Theosophical Society (which much needs such laborers), and in all other modes and planes as you best can, remembering the word of Masters: 'He who does what he can and all that he can, and all that he knows how to do, does enough for us.' This task includes that of divesting94 yourself of all personality through interior effort, because that work, if done in the right spirit, is even more important to the race than any outward work we can do. Living as you now are, on the outward plane chiefly, your work is due there and is to be done there until your growth shall fit you to pass away from it altogether.
"In following this course you work towards a fixed95 point under observation,—as is, indeed, the whole Theosophic body, which is now, as a body, a chela of Masters, but specialized96 from other members in the sense that your definite aim and trust are understood and taken into consideration by the unseen Founders97 and the Law. The Theosophical Society then stands to you, for the time being, as any older chela might who was appointed for you to aid and to work under. You are not, understand, a chela on probation, since no one without authority can confer or announce such a privilege. But if you succeed in lifting yourself and others spiritually, it will be known, no matter what the external silence may seem to be, and you will receive your full dues from Those who are honest debtors98 and ministers of the Just and Perfect Law. You must be ready to work, to wait, and to aspire99 in silence, just as all do who have fixed their eyes on this goal. Remember that your truest adviser100 is to be found, and constantly sought, within yourself. Only by experience can you learn to know its voice from that of83 natural instinct or mere logic101, and strengthen this power, by virtue102 of which the Masters have become what They are.
"Your choice or rejection of this course is the first test of yourself. Others will follow, whether you are aware of them or not, for the first and only right of the neophyte is—to be tried. Hence silence and sorrow follow his acceptance instead of the offer of prompt aid for which he looks. Yet even that shall not be wanting; those trials and reverses will come only from the Law to which you have appealed."
J. N.
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perseverance
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mere
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beguiling
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| adj.欺骗的，诱人的v.欺骗( beguile的现在分词 )；使陶醉；使高兴；消磨（时间等） | |
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tedium
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lodge
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lodges
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dire
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thereby
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expunged
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discordant
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fully
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impunity
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gratitude
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torments
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torrents
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diurnal
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prominence
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motive
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determined
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motives
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apparently
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disciple
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attained
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accolade
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supreme
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probation
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faculties
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untold
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frankly
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vibrations
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radius
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overthrows
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opposition
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adept
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hurl
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| vt.猛投，力掷，声叫骂 | |
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neophyte
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| n.新信徒；开始者 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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quagmires
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| n.沼泽地，泥潭( quagmire的名词复数 ) | |
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supplicant
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| adj.恳求的n.恳求者 | |
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laborers
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| n.体力劳动者，工人( laborer的名词复数 )；（熟练工人的）辅助工 | |
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arduous
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| adj.艰苦的，费力的，陡峭的 | |
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pitfalls
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| （捕猎野兽用的）陷阱( pitfall的名词复数 )； 意想不到的困难，易犯的错误 | |
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helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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devotedly
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| 专心地； 恩爱地； 忠实地； 一心一意地 | |
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psychic
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| n.对超自然力敏感的人；adj.有超自然力的 | |
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extraneous
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| adj.体外的；外来的；外部的 | |
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aspirants
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| n.有志向或渴望获得…的人( aspirant的名词复数 )v.渴望的，有抱负的，追求名誉或地位的( aspirant的第三人称单数 )；有志向或渴望获得…的人 | |
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aspirant
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| n.热望者；adj.渴望的 | |
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aspiration
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| n.志向，志趣抱负；渴望；(语)送气音；吸出 | |
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recurs
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| 再发生，复发( recur的第三人称单数 ) | |
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Buddhism
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| n.佛教（教义） | |
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explicitly
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| ad.明确地，显然地 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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sincerity
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| n.真诚，诚意；真实 | |
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yearning
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| a.渴望的；向往的；怀念的 | |
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instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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avowed
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| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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inquiry
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| n.打听，询问，调查，查问 | |
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versed
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| adj. 精通，熟练 | |
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rudiments
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| n.基础知识，入门 | |
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adepts
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| n.专家，能手( adept的名词复数 ) | |
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rejection
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| n.拒绝，被拒，抛弃，被弃 | |
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irresistibly
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| adv.无法抵抗地，不能自持地；极为诱惑人地 | |
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impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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inhibit
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| vt.阻止，妨碍，抑制 | |
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aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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lurks
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| n.潜在，潜伏；（lurk的复数形式）vi.潜伏，埋伏（lurk的第三人称单数形式） | |
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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foe
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| n.敌人，仇敌 | |
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recoil
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| vi.退却，退缩，畏缩 | |
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hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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behooves
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| n.利益，好处( behoof的名词复数 )v.适宜( behoove的第三人称单数 ) | |
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Flared
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| adj. 端部张开的, 爆发的, 加宽的, 漏斗式的 动词flare的过去式和过去分词 | |
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belched
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| v.打嗝( belch的过去式和过去分词 )；喷出，吐出；打（嗝）；嗳（气） | |
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lurid
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| adj.可怕的；血红的；苍白的 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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incapable
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| adj.无能力的，不能做某事的 | |
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overthrown
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| adj. 打翻的，推倒的，倾覆的 动词overthrow的过去分词 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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sufficiently
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| adv.足够地，充分地 | |
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unlimited
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| adj.无限的，不受控制的，无条件的 | |
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divesting
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| v.剥夺( divest的现在分词 )；脱去（衣服）；2。从…取去…；1。（给某人）脱衣服 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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specialized
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| adj.专门的，专业化的 | |
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founders
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| n.创始人( founder的名词复数 ) | |
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debtors
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| n.债务人，借方( debtor的名词复数 ) | |
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aspire
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| vi.(to，after)渴望，追求，有志于 | |
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adviser
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| n.劝告者，顾问 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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