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[Communication with Masters] (1)

by H.P. Blavatsky

[Reprinted from The Theosophist (Adyar, 
Madras, India), February 1908, pp. 393-394.]
The following was written by H. P. B. in 1885 to an intimate friend (2):
It has been said by Babajee that "only the chela, entranced, can reach to the normal objective (meaning physical and personal) state of the Mahatmas".  How then about those who live with Them --- whether chelas or ignorance servants, those who see Them again objectively in Their material bodies?  Unless one regarded the Masters as “Spirits” the query seems pretty unanswerable.  If the above sentence, on the other hand, relates only to the Mahatmas at a distance, then the question changes.

The Great Master’s Letter
The Aims of the Theosophical Movement

The true Theosophist is a philanthropist – “not for himself but for the world he lives.” This, and philosophy, the right comprehension of life and its mysteries will give the “necessary basis” and show the right path to pursue.

– Mahatma K.H.


The Chiefs want a “Brotherhood of Humanity,” a real Universal Fraternity started. – MAHATMA K.H.

Sir, –
"On the authority of an adept" (?) "they" (the Theosophists and Madame Blavatsky) "are all mediums under the influence of the lower spirits." Such is the sentence used by you in an editorial review of Mr. Sinnett's Occult World (Spiritualist, June 17th). Doubtful as its pertinency might appear, I personally found nothing very objectionable in it, the more so, as elsewhere you do me the honour to express your conviction that (whether controlled by good or bad spirits) I yet am a "strong physical medium" – that term precluding at least the suspicion of my being a regular impostor.
Notwithstanding the many articles which have appeared in this magazine upon the above subject, much misunderstanding and many false views seem still to prevail. What are Chelas, and what are their powers? Have they faults, and in what particular are they different from people who are not Chelas? Is every word uttered by a Chela to be taken as gospel truth?
These questions arise because many persons have entertained very absurd views for a time about Chelas, and when it was found that those views should be changed, the reaction has been in several cases quite violent.
The word "Chela" simply means a disciple; but it has become crystallized in the literature of Theosophy, and has, in different minds, as many different definitions as the word "God" itself.
 As the word Chela has, among others, been introduced by Theosophy into the nomenclature of Western metaphysics, and the circulation of our magazine is constantly widening, it will be as well if some more definite explanation than heretofore is given with respect to the meaning of this term and the rules of Chelaship, for the benefit of our European if not Eastern members. A "Chela" then, is one who has offered himself or herself as a pupil to learn practically the "hidden mysteries of Nature and the psychical powers latent in man." The spiritual teacher to whom he proposes his candidature is called in India a Guru; and the real Guru is always an Adept in the Occult Science.
 It is with sincere and profound regret-though with no surprise, prepared as I am for years for such declarations-that I have read in the Rochester Occult Word, edited by Mrs. J. Cables, the devoted president of the T.S. of that place, her joint editorial with Mr. W. T. Brown. This sudden revulsion of feeling is perhaps quite natural in the lady, for she has never had the opportunities given her as Mr. Brown has; and her feeling when she writes that after "a great desire . . . to be put into communication with the Theosophical Mahatmas we (they) have come to the conclusion that it is useless to strain the Psychical eyes towards the Himalayas . . . is undeniably shared by many theosophists. Whether the complaints are justified, and also whether it is the "Mahatmas" or theosophists themselves who are to blame for it is a question that remains to be settled.

Edited by C. Jinarajadasa


The American Theosophical Society








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