“Lead the life necessary for the acquisition of [the] knowledge and powers [of an Adept], and Wisdom will come to you naturally.”—Secret Doctrine 1:167
“Prepare thyself, for thou wilt have to travel on alone. The Teacher can but point the way. The Path is one for all, the means to reach the goal must vary with the Pilgrims.”—Voice of the Silence
Evolution and the Ascending Arc
The Secret Doctrine teaches the fundamental identity of all Souls with the Universal Over-Soul . . . and the obligatory pilgrimage for every Soul—a spark of the former—through the Cycle of Incarnation (or “Necessity”) in accordance with Cyclic and Karmic law, during the whole term. In other words, no purely spiritual Buddhi (divine Soul) can have an independent (conscious) existence before the spark which issued from the pure Essence of the Universal Sixth principle,—or the over-soul,—has (a) passed through every elemental form of the phenomenal world of that Manvantara, and (b) acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its Karma), thus ascending through all the degrees of intelligence, from the lowest to the highest Manas, from mineral and plant, up to the holiest archangel (Dhyani-Buddha). The pivotal doctrine of the Esoteric philosophy admits no privileges or special gifts in man, save those won by his own Ego through personal effort and merit throughout a long series of metempsychoses and reincarnations. (The Secret Doctrine 1:17)
The Path of Adeptship is intimately connected with the theosophical teachings on Evolution. In those teachings, the general outline is that evolution proceeds in a helicoidal manner, i.e. following progressive cycles, in spiral fashion, like the threads of a screw. Each cycle includes a “descent” from spirit into matter, reaching the bottom of an arc, at which time the process reverses, “ascending” from matter back to spirit. The downward process involves the development of a series of vehicles or forms in which the indwelling monad (spiritual soul) becomes embodied. As the bottom of the arc is neared, the lowest or most material vehicle (our physical body) becomes complex enough for self-consciousness to arise. This is poetically phrased as the “lighting up of manas (mind).” Once self-consciousness is established in the lowest vehicle, the possibility of self-induced and self-devised efforts arises, and we begin to take a more active, conscious and deliberate role in our own evolution. The ascending arc can then begin, during which Man begins to unfold his latent powers and faculties, along with refining and “spiritualizing” his vehicles.
Under normal, or average conditions, this process of unfolding will take place over vast periods of time, through a great number of reincarnations. Within each life, a little progress is made in this or that direction, and gradually humanity collectively unfolds its inner nature. The Path of Adeptship may be understood as a speeding up of this process for a single individual. Because we are self-conscious, our will-power is beginning to become more deliberately active. The implication of this is that on the ascending arc, individuals do not necessarily progress at the same rate. With determination, discipline, and a focused will-power, one may take the reigns of their development into their own hands and progress at a much faster rate than the bulk of humanity. This is what makes the Adept possible. In short: an Adept is simply one who has unfolded more of their inner nature than the bulk of humanity, and thus is today what humanity will collectively be at some point in the future. In this sense, an Adept is a kind of window into our future possibilities.
Even though it is possible to speed up our development, this does not imply that it is possible to skip any necessary steps in that unfolding. Thus, the Adept must pass through all the developmental stages that would normally occur over millions of years, but in a few short lives. The obvious implication is that the Path of Adeptship is one of extreme difficulty. When a plant grows, it must do so gradually, so as to unfold itself without damaging its constitution. Man under normal conditions is the same, but the possibility exists to greatly speed up that process, while enhancing instead of damaging his constitution. That which is being developed or unfolded in us, is our entire nature—from the physical to the emotional, mental and spiritual parts of ourselves—and thus the challenges faced are physical, emotional, psychological, moral, spiritual. It is said that the blossoming of an Adept is extremely rare, a once in a generation occurrence, because of the great difficulty of the endeavor. The reward of success is a more fully realized Self and a more complete manifestation of our inner potential.
The word chela is Sanskrit (चेल, cela, rel. to ceṭa), and means literally “servant, slave.” It is the word used by the Brothers (Adepts, Mahatmas) for their direct disciples or students, i.e. those who have entered into the preliminary stages of the path of Adeptship under their direct supervision. In the context of their relation with their chelas, the Brothers are often referred to as “Masters.”
There are several ways we can contextualize the meaning of the term chela as “servant, slave.” The simplest is that the chela becomes the servant of his teacher, or Master. We see this in the attitude of Blavatsky and others in regards to their Masters, and in the chela’s willingness to follow their Master’s orders without fail. We can understand the “slave” aspect of the meaning in the idea that the chela puts his personal self, his lower self, in the position of a “slave” to his own higher nature. In that context, his “Master” stands as a kind of representative of that higher nature, since the Master has unfolded that nature in himself.
“[A Chela] finds himself left more alone in the world than those who are not Chelas, and his path is surrounded by dangers which would appall many an aspirant, were they depicted in natural colors, so that instead of accepting his Guru and passing an entrance examination with a view to becoming Bachelor of the Art of Occultism under his master’s constant and friendly guidance, he really forces his way into a guarded enclosure, and has from that moment to fight and conquer—or die. Instead of accepting he has to be worthy of acceptance. Nor must he offer himself. One of the Mahatmas has, within the year, written—‘Never thrust yourself upon us for Chelaship; wait until it descends upon you.’”—Blavatksy, “Chelas”
Chelaship is a voluntary endeavor, never imposed from outside of the chela himself. It is driven by the chela’s own higher aspiration.
Blavatsky and her teachers make it clear that the path of adeptship is an active, self-induced path, wherein each chela must struggle upwards under their own strength, and guided by their own gradually unfolding wisdom. The path is not a passive one, in which an outside savior or guru will do the work for us, or impart upon us unearned wisdom and enlightenment. On this subject, see “Are Chelas Mediums?”
“The fact is, that to the last and supreme initiation every chela—(and even some adepts)—is left to his own device and counsel. We have to fight our own battles, and the familiar adage—‘the adept becomes, he is not made’ is true to the letter.” (ML 92)
As outlined above, the Path of Adeptship is one in which the individual unfolds their inner nature, and the faculties and powers that currently lie latent in humanity. Chelaship is the first stage on this path, wherein the aspirant is tested by their life-circumstances, by the karmic tendencies in their own nature, etc., under the supervision of an established Adept.
During the early Theosophical Movement there were known to be lay chelas, probationary chelas, and accepted chelas, each connected to the Masters or Brothers.
“A Lay Chela is but a man of the world who affirms his desire to become wise in spiritual things. Virtually, every member of the Theosophical Society who subscribes to the second of our three ‘Declared Objects’ is such; for though not of the number of true Chelas, he has yet the possibility of becoming one, for he has stepped across the boundary-line which separated him from the Mahatmas, and has brought himself, as it were, under their notice. In joining the Society and binding himself to help along its work, he has pledged himself to act in some degree in concert with those Mahatmas, at whose behest the Society was organized, and under whose conditional protection it remains. The joining is then, the introduction; all the rest depends entirely upon the member himself, and he need never expect the most distant approach to the ‘favor’ of one of our Mahatmas, or any other Mahatmas in the world—should the latter consent to become known—that has not been fully earned by personal merit. The Mahatmas are the servants, not the arbiters of the Law of Karma. Lay-Chelaship confers no privilege upon any one except that of working for merit under the observation of a Master. And whether that Master be or be not seen by the Chela makes no difference whatever as to the result: his good thoughts, words and deeds will bear their fruits, his evil ones, theirs. To boast of Lay Chelaship or make a parade of it, is the surest way to reduce the relationship with the Guru to a mere empty name, for it would be primâ facie evidence of vanity and unfitness for farther progress. And for years we have been teaching everywhere the maxim “First deserve, then desire” intimacy with the Mahatmas.”—Blavatsky, “Chelas and Lay Chelas.”
While the definition above is rather general, in the early theosophical movement the term lay chela was openly applied only to a few people, the most prominent among them being A. P. Sinnett. The Mahatmas point out that Sinnett was not ready to take on the full life of a chela, and he himself had a distaste for the requirement of probation; furthermore, his life situation and certain habits further restricted him. Yet, despite all of that, he was taught directly by two of the Brothers and so was accepted as a lay chela (see The Mahatma Letters to A.P. Sinnett). Throughout his life and work in the movement Sinnett exemplified many chela-like qualities—devotion, independent-thinking, self-induced effort. In the early movement, he stands out as a relative exemplification of a devoted lay chela.
As we see, lay chelaship is not the same as probationary chelaship. A lay chela may be a “man of the world,” living a life relatively indistinguishable from those around him, and yet be watched over and gradually progress towards acceptance onto the path.
“No one comes in contact with us, no one shows a desire to know more of us, but has to submit being tested and put by us on probation.” (ML 92)
The initial step in chelaship requires a period of probation. The candidate must prove themselves worthy of direct or accepted chelaship, and this is done by facing and rising above all their own faults, whether already known or still hiding latent. But this proof of worthiness is not some artificial standard concocted by a teacher in isolation. It is built on the basis of our own nature, and we are told that the Brotherhood has certain standards and rules that have been established due to countless centuries of experience. Chelaship will bring with it certain intense inner challenges, which the Brothers knows well from their own experience of having passed through those trials. We are told that if one is to be successful, they will need to have risen above certain lower tendencies and built up certain higher or more spiritual faculties, along with the spiritual will to pass through the challenges. Thus, before they can be brought into real chelaship, they must succeed through their own naturally-arisen probation.
“To be accepted as a chela on probation—is an easy thing. To become an accepted chela—is to court the miseries of ‘probation.’ Life in the ordinary run is not entirely made up of heavy trials and mental misery: the life of a chela who offers himself voluntarily is one long sacrifice. He, who would control hereafter the events of his life here and beyond, has first of all to submit himself to be controlled, yet triumph over every temptation, every woe of flesh and mind. The Chela ‘on probation’ is like the wayfarer in the old fable of the sphinx; only the one question becomes a long series of every day riddles propounded by the Sphinx of Life, who sits by the wayside, and who, unless her ever changing and perplexing puzzles are successfully answered one after the other, impedes the progress of the traveller and finally destroys him.” (LMW2 68)
There is much said about chelaship and the probationary stage by Blavatsky and the Brothers. Here are two selections from letters written by a Brother to A. P. Sinnett:
“Every human being contains within himself vast potentialities, and it is the duty of the adepts to surround the would-be chela with circumstances which shall enable him to take the ‘right-hand path,’—if he have the ability in him. We are no more at liberty to withhold the chance from a postulant than we are to guide and direct him into the proper course. At best, we can only show him after his probation period was successfully terminated—that if he does this he will go right; if the other, wrong. But until he has passed that period, we leave him to fight out his battles as best he may; and have to do so occasionally with higher and initiated chelas such as H.P.B., once they are allowed to work in the world, that all of us more or less avoid. More than that . . . we allow our candidates to be tempted in a thousand various ways, so as to draw out the whole of their inner nature and allow it the chance of remaining conqueror either one way or the other. What has happened to Fern [one who failed probation] has befallen every one else who has preceded, will befall with various results every one who succeeds him. We were all so tested; and while a Moorad Ali—failed—I, succeeded. The victor’s crown is only for him who proves himself worthy to wear it; for him who attacks Mara single handed and conquers the demon of lust and earthly passions; and not we but he himself puts it on his brow. It was not a meaningless phrase of the Tathagata that ‘he who masters Self is greater than he who conquers thousands in battle’: there is no such other difficult struggle. If it were not so, adeptship would be but a cheap acquirement.” (ML 92)
A chela under probation is allowed to think and do whatever he likes. He is warned and told beforehand: you will be tempted and deceived by appearances; two paths will be open before you, both leading to the goal you are trying to attain; one easy, and that will lead you more rapidly to the fulfilment of orders you may receive; the other—more arduous, more long; a path full of stones and thorns that will make you stumble more than once on your way; and, at the end of which you may, perhaps, find failure after all and be unable to carry out the orders given for some particular small work,—but, whereas the latter will cause the hardships you have undergone on it to be all carried to the side of your credit in the long run, the former, the easy path, can offer you but a momentary gratification, an easy fulfilment of the task.” (ML 74)
It is explained by Blavatsky and her Teachers that, despite the above definition of “servant or slave,” chelaship is not a path of blind obedience to any outside authority. Chelaship requires the individual to become a truly independent thinker, to arouse and develop their own inherent spiritual will, and to become truly sovereign and fully responsible for themselves. On this subject, there is a fascinating statement made by one of the Brothers that is well worth thinking over:
“The chela is at perfect liberty, and often quite justified from the standpoint of appearances—to suspect his Guru of being ‘a fraud’ as the elegant word stands. More than that: the greater, the sincerer his indignation—whether expressed in words or boiling in his heart—the more fit he is, the better qualified to become an adept. He is free to, and will not be held to account for using the most abusive words and expressions regarding his guru’s actions and orders, provided he comes out victorious from the fiery ordeal; provided he resists all and every temptation; rejects every allurement, and proves that nothing, not even the promise of that which he holds dearer than life, of that most precious boon, his future adeptship—is unable to make him deviate from the path of truth and honesty, or force him to become a deceiver.” (ML 74)
Blavatsky gives some vivid and powerful descriptions of the challenges of probation, as for example the following:
“No man or woman knows his or her moral strength until it is tried. Thousands go through life very respectably, because they were never put to the pinch. This is a truism doubtless, but it is most pertinent to the present case. One who undertakes to try for Chelaship by that very act rouses and lashes to desperation every sleeping passion of his animal nature. For this is the commencement of a struggle for the mastery in which quarter is neither to be given nor taken. It is, once for all, ‘To be, or Not to be’; to conquer, means Adeptship; to fail, an ignoble Martyrdom: for to fall victim to lust, pride, avarice, vanity, selfishness, cowardice, or any other of the lower propensities, is indeed ignoble, if measured by the standard of true manhood. The Chela is not only called to face all the latent evil propensities of his nature, but, in addition, the whole volume of maleficent power accumulated by the community and nation to which he belongs. For he is an integral part of those aggregates, and what affects either the individual man, or the group (town or nation) reacts upon the other. And in this instance his struggle for goodness jars upon the whole body of badness in his environment, and draws its fury upon him. If he is content to go along with his neighbours and be almost as they are—perhaps a little better or somewhat worse than the average—no one may give him a thought. But let it be known that he has been able to detect the hollow mockery of social life, its hypocrisy, selfishness, sensuality, cupidity and other bad features, and has determined to lift himself up to a higher level, at once he is hated, and every bad, or bigoted, or malicious nature sends at him a current of opposing will power. If he is innately strong he shakes it off, as the powerful swimmer dashes through the current that would bear a weaker one away. But in this moral battle, if the Chela has one single hidden blemish—do what he may, it shall and will be brought to light. The varnish of conventionalities which “civilization” overlays us all with must come off to the last coat, and the Inner Self, naked and without the slightest veil to conceal its reality, is exposed. The habits of society which hold men to a certain degree under moral restraint, and compel them to pay tribute to virtue by seeming to be good whether they are so or not, these habits are apt to be all forgotten, these restraints to be all broken through under the strain of chelaship. He is now in an atmosphere of illusions—Maya. Vice puts on its most alluring face, and the tempting passions try to lure the inexperienced aspirant to the depths of psychic debasement. This is not a case like that depicted by a great artist, where Satan is seen playing a game of chess with a man upon the stake of his soul, while the latter’s good angel stands beside him to counsel and assist. For the strife is in this instance between the Chela’s Will and his carnal nature, and Karma forbids that any angel or Guru should interfere until the result is known. With the vividness of poetic fancy Bulwer Lytton has idealised it for us in his Zanoni, a work which will ever be prized by the occultist; while in his Strange Story he has with equal power shown the black side of occult research and its deadly perils. Chelaship was defined, the other day, by a Mahatma as a ‘psychic resolvent, which eats away all dross and leaves only the pure gold behind.’”—“Chelas and Lay Chelas”
Probation is thus portrayed as extremely difficult to pass through successfully, as it tries every aspect of our nature and requires the chela to stand firm on his own two feet, as they say. A number of early theosophists were given the opportunity to apply for probationary chelaship. Of those who were accepted as probationers, many were noted to have failed, a few to have succeeded. A letter from one of the Brothers to a member of the early T.S. puts the great difficulty into context:
“Sigh not for chelaship; pursue not that, the dangers and hardships of which are unknown to you. Verily many are the chelas offering themselves to us, and as many have failed this year as were accepted on probation. Chelaship unveils the inner man and draws forth the dormant vices as well as the dormant virtue. Latent vice begets active sins and is often followed by insanity. Out of 5 lay chelas chosen by the Society and accepted under protest by us, 3 have become criminals and 2 are insane. Throw a glance around, make an enquiry at Bareilly and Cawnpore, and judge for yourself. Be pure, virtuous, and lead a holy life and you will be protected. But remember, he who is not as pure as a young child better leave chelaship alone.”
Success in the “fiery ordeal” of probation leads to accepted chelaship.
As we come to the subject of accepted chelaship there is less that can be said, as the exact nature of chelaship and its challenges are not openly or publicly discussed.
“There are Chelas and Chelas, just as there are Mahatmas and Mahatmas. There are Mahatmas in fact who are themselves the Chelas of those who are higher yet. But no one, for an instant, would confound a Chela who has just begun his troublous journey with that greater Chela who is a Mahatma. . . .
“The powers of Chelas vary with their progress; and every one should know that if a Chela has any ‘powers,’ he is not permitted to use them save in rare and exceptional cases, and never may he boast of their possession. So it must follow that those who are only beginners have no more or greater power than an ordinary man. Indeed the goal set before the Chela is not the acquisition of psychological power; his chief task is to divest himself of that overmastering sense of personality which is the thick veil that hides from sight our immortal part—the real man. So long as he allows this feeling to remain, just so long will he be fixed at the very door of Occultism, unable to proceed further. . . . His work is hard, his road stony, the end far away.”—Blavatsky, “Chelas”
During the early theosophical movement, there were several publicly known accepted chelas (i.e. H. P. Blavatsky, H. S. Olcott, W. Q. Judge, T. Subba Row, Damodar K. Mavalankar, among others), but their public attention and work is more of an exception, rather than the rule, and was due to the efforts of their Master’s work in the world at that time. It would appear that in general those who are accepted chelas are not publicly known as such, nor do they necessarily work openly in the public eye. Thus, the few pieces of information we have about the lives of the accepted chelas in the early theosophical movement may not necessarily be applicable to the general bulk of accepted chelas.
Several statements by the Mahatmas hint towards levels or degrees of accepted chelaship, with terms such as “high chela” being used for some, but exact details as to such degrees were not openly discussed by them.
Ethics, Rules and Restrictions:
Enquirer: Have you any ethical system that you carry out in the [Theosophical] Society?
Theosophist: The ethics are there, ready and clear enough for whomsoever would follow them. They are the essence and cream of the world’s ethics, gathered from the teachings of all the world’s great reformers. Therefore, you will find represented therein Confucius and Zoroaster, Laotze and the Bhagavat-Gita, the precepts of Gautama Buddha and Jesus of Nazareth, of Hillel and his school, as of Pythagoras, Socrates, Plato, and their schools. (Blavatsky, The Key to Theosophy, pp. 48-49)
Enquirer: But are not the ethics of Theosophy identical with those taught by Buddha?
Theosophist: Certainly, because these ethics are the soul of the Wisdom-Religion, and were once the common property of the initiates of all nations. But Buddha was the first to embody these lofty ethics in his public teachings, and to make them the foundation and the very essence of his public system. It is herein that lies the immense difference between exoteric Buddhism and every other religion. For while in other religions ritualism and dogma hold the first and most important place, in Buddhism it is the ethics which have always been the most insisted upon. This accounts for the resemblance, amounting almost to identity, between the ethics of Theosophy and those of the religion of Buddha. (Blavatsky, The Key to Theosophy, p. 14)
The preliminary training, which applies from the very beginning of one’s probation, is highly ethical in nature. As noted in the above quotes, such ethics are widely and easily available to the student, long before they may be ready for actual probation. It is the practice of the ethical injunctions that prepare the aspiring student for their first steps on the path. For such ethical rules of conduct, see, for instance: the Buddhist Eightfold Path, Paramitas, and other Buddhist Ethics; the Vedanta (see “Qualifications for Chelaship”); Krishna’s teachings in the Bhagavad Gita; the Yogic “Restraints,” or Yamas and Niyamas (see Patanjali’s Yoga Sutras); the Pythagorean and Platonic Virtues; the Ancient Iranian and Zoroastrian Morals; the Tao Te Ching; Confucian Ethics; the Sermon on the Mount and Ethical teachings of Jesus; Hillel’s Ethics (see Pirkei Avot, Shabbat, etc.); and so on.
Having prepared oneself through the practice of such ethics, and passed through the probationary stage of chelaship, one may be ready for more practical training. At such a point, more specific and detailed rules begin to be applied.
In the preface to The Voice of the Silence, H.P.B. gives some context for the methods and rules of the occult school to which she and her Teachers belonged:
“It is well known that, in India, the methods of psychic development differ with the Gurus (teachers or masters), not only because of their belonging to different schools of philosophy, of which there are six, but because every Guru has his own system, which he generally keeps very secret. But beyond the Himalayas the method in the Esoteric Schools does not differ, unless the Guru is simply a Lama, but little more learned than those he teaches.”
In regards to the current condition of esoteric teachings in the world, she adds:
“How the pristine purity of these grand revelations [of Buddha] was dealt with may be seen in studying some of the so-called ‘esoteric’ Buddhist schools of antiquity in their modern garb, not only in China and other Buddhist countries in general, but even in not a few schools in Tibet, left to the care of uninitiated Lamas and Mongolian innovators.” (SD 1:xxi)
“The Arhats began by following the policy of their Master [Buddha] and the majority of the subsequent priests were not initiated, just as in Christianity; and so, little by little, the great esoteric truths became almost lost.” (Key to Theosophy, p. 80)
“[After] the downfall of the mysteries . . . began the disappearance and final and systematic elimination from the memory of men of the real nature of initiation and the Sacred Science.” (SD 1:xl)
Here and elsewhere, Blavatsky and her Teachers clarify that the Esoteric or Occult school to which they belong is distinct from the known “esoteric” schools of the various world traditions, whether Brahmin, Buddhist, Qabbalistic, etc. Each of those schools is said to have originally arose out of an effort by the one Brotherhood, but whenever such a school is outwardly founded, it gradually drifts from the fountain-source over time. Thus, the so-called “esoteric” or initiatory schools known within each of the world’s major religious traditions, including Masonry and other such system, are said by Blavatsky and her teachers, to no longer contain the genuine esoteric knowledge.
In regards to the genuine Occult Schools, there are several rules and restrictions for Chelaship mentioned by Blavatsky and her teachers. See, for instance the following list:
From Book IV of Kiu-te, Chapter on “the Laws of Upasans,” we learn that the qualifications expected in a Chela were:—
1. Perfect physical health;
2. Absolute mental and physical purity;
3. Unselfishness of purpose; universal charity; pity for all animate beings;
4. Truthfulness and unswerving faith in the law of Karma, independent of any power in nature that could interfere: a law whose course is not to be obstructed by any agency, not to be caused to deviate by prayer or propitiatory exoteric ceremonies;
5. A courage undaunted in every emergency, even by peril to life;
6. An intuitional perception of one’s being the vehicle of the manifested Avalokitesvara or Divine Atman (Spirit);
7. Calm indifference for, but a just appreciation of everything that constitutes the objective and transitory world, in its relation with, and to, the invisible regions.
Such, at the least, must have been the recommendations of one aspiring to perfect Chelaship. With the sole exception of the 1st, which in rare and exceptional cases might have been modified, each one of these points has been invariably insisted upon, and all must have been more or less developed in the inner nature by the Chela’s unhelped exertions, before he could be actually put to the test. (Blavatsky, “Chelas and Lay Chelas”)
In addition to the above rules, which relate mostly to the constitutional condition of the applicant, there are several general rules mentioned that relate more to the circumstances of the applicant’s life and their lifestyles and habits.
One of the first-mentioned, and repeatedly highlighted rules is that of Silence and Secrecy. The would-be chela must make a vow of absolute secrecy in regards to the teachings and instructions received, as also to the details of their status, their Master, etc. A commonly known exemplification of this rule is found in the structure and conditions of the school founded by Pythagoras (who is said to have belonged to the Brotherhood of Adepts), wherein silence was placed at the forefront of the rules for probationers. It seems that all genuine occult schools place this as one of the foremost rules for entry. In The Secret Doctrine, Blavatsky gives us one of the poetic “Rules of Initiation” on this subject:
“This [teaching] is a secret which gives death: close thy mouth lest thou shouldst reveal it to the vulgar; compress thy brain lest something should escape from it and fall outside.” (SD 1:299)
Another example of restrictions to chelaship are rules on marriage, parenthood and other worldly responsibilities. In several places, Blavatsky and her teachers make clear that an Adept cannot be married (see below), and many have been refused Chelaship because of having been married and/or having children, with some few exceptions. They also clarify that Chelaship does not require one to abandon their worldly duties.
“[Is a] would-be-theosophist-occultist . . . required to abandon his worldly ties and duties such as family affection, love of parents, wife, children, friends, etc.?
“We emphatically answer, no . . . No follower of theosophy, least of all a disciple of the ‘Masters of Theosophy’ (the chela of a guru), would ever be accepted on such conditions. Many were the candidates, but ‘few the chosen.’ Dozens were refused, simply because married and having a sacred duty to perform to wife and children.* None have ever been asked to forsake father or mother; for he who, being necessary to his parent for his support, leaves him or her to gratify his own selfish consideration or thirst for knowledge, however great and sincere, is ‘unworthy’ of the Science of Sciences, ‘or ever to approach a holy Master.’
“* We know but two cases of married ‘chelas’ being accepted; but both these were Brahmins and had child-wives, according to Hindu custom, and they were Reformers more than chelas, trying to abrogate child-marriage and slavery. Others had to obtain the consent of their wives before entering the ‘Path,’ as is usual in India since long ages.”
(Blavatsky, “Answers to Queries”)
An additional exception to this rule during the early theosophical movement was W. Q. Judge, who was married with a child when he became a chela.
Blavatsky established several rules and recommendations for her own students (those of her “Esoteric School” and “Inner Group”) which also apply to chelaship. Among these, for instance, are several rules in regards to lifestyle. Three such rules placed in prominence are: abstinence from alcohol, a vegetarian diet, and sexual abstinence.
Alcohol was strictly prohibited, even for the most probationary or preliminary degrees, as we see in Blavatsky’s rules for her E.S.:
“The use of wine, spirits, liquors of any kind, or any narcotic or intoxicating drug, is strictly prohibited. If indulged in, all progress is hindered, and the efforts of teacher and pupil alike are rendered useless.” (E.S. “Book of Rules”)
Among general esoteric students vegetarianism was not enforced but was encouraged. Among the more advanced students it was enforced. Sexual abstinence or chastity was also strictly enforced among Blavatsky’s advanced students.
“As to diet: The eating of meat is not prohibited, but if the student can maintain health on vegetables or fish, such diet is recommended.” (E.S. “Book of Rules”)
“If you are ready to comply with the following conditions, H.P.B. is prepared to admit you as a Probationer into the ‘Inner Group’ of the E.S.: . . . [Rule No.] 3) That you abstain from meat-eating and preserve absolute chastity.” (See Inner Group Teachings of H. P. Blavatsky)
Another rule highlighted by Blavatsky is that regarding the use of inner powers or faculties. In the Rules for her students she explains that those who may have been born with some inner powers or faculties already awakened are required to never use those powers, at least until they have reached a certain stage on the path.
Further rules established for Blavatsky’s students, which apply to chelaship, are, for instance, abstention from groundless condemnation or slander of others, and general injunctions towards truthful speech. Aspirants are also cautioned against pride, vanity, jealousy and other traits which must be mastered before entering the path.
An interesting subject broached by W. Q. Judge (himself an accepted chela) is the idea of an upper age limit as a kind of “natural barrier” to success as a chela.
“Just as there are natural barriers everywhere in life, so there are in the field of secret nature. It is hard to enter through the gate, and it is only accomplished after several lives of conscious, unselfish work, but in no life is it possible for the ordinary person—meaning thereby those who in fact have never gone very far, and now for the first or second time have seriously thought of the matter—to succeed in that life if they have begun after the age of forty-four. This is a natural barrier.” (Echoes of the Orient 3:461)
The above gives an outline and demonstrates the strictness involved in Chelaship, but is not exhaustive of the rules and conditions that the Chela must abide by, the exact details of which are not necessarily made public.
Adept (Lat.). Adeptus, “He who has obtained.” In Occultism one who has reached the stage of Initiation, and become a Master in the science of Esoteric philosophy.
Hierophant. From the Greek “Hierophantes”; literally, “One who explains sacred things.” The discloser of sacred learning and the Chief of the Initiates. A title belonging to the highest Adepts in the temples of antiquity, who were the teachers and expounders of the Mysteries and the Initiators into the final great Mysteries. The Hierophant represented the Demiurge, and explained to the postulants for Initiation the various phenomena of Creation that were produced for their tuition.
Mahatma. Lit., “great soul.” An adept of the highest order. Exalted beings who, having attained to the mastery over their lower principles are thus living unimpeded by the “man of flesh,” and are in possession of knowledge and power commensurate with the stage they have reached in their spiritual evolution. Called in Pali Rahats and Arhats. (Theosophical Glossary)
“A Mahatma is a personage, who, by special training and education, has evolved those higher faculties and has attained that spiritual knowledge, which ordinary humanity will acquire after passing through numberless series of reincarnations during the process of cosmic evolution, provided, of course, that they do not go, in the meanwhile, against the purposes of Nature and thus bring on their own annihilation. This process of the self-evolution of the Mahatma extends over a number of ‘incarnations,’ although, comparatively speaking, they are very few. . . . The real Mahatma is not his physical body but that higher Manas which is inseparably linked to the Atma and its vehicle (the sixth principle)—a union effected by him in a comparatively very short period by passing through the process of self-evolution laid down by the Occult Philosophy. . . . And whoever therefore wants to see the real Mahatma, must use his intellectual sight. He must so elevate his Manas that its perception will be clear and all mists created by Maya must be dispelled. His vision will then be bright and he will see the Mahatmas wherever he may be, for, being merged into the sixth and the seventh principles, which are ubiquitous and omnipresent, the Mahatmas may be said to be everywhere. But, at the same time, just as we may be standing on a mountain top and have within our sight the whole plain, and yet not be cognisant of any particular tree or spot, because from that elevated position all below is nearly identical, and as our attention may be drawn to something which may be dissimilar to its surroundings–so in the same manner, although the whole of humanity is within the mental vision of the Mahatmas, they cannot be expected to take special note of every human being, unless that being by his special acts draws their particular attention to himself. The highest interest of humanity, as a whole, is their special concern, for they have identified themselves with that Universal Soul which runs through Humanity, and he, who would draw their attention, must do so through that Soul which pervades everywhere.”—Blavatsky, “Mahatmas and Chelas”
[[Adepts from all over the world, generally live apart from society, etc.]]
Conditions of Adeptship
As noted above in regards to Chelaship, Blavatsky and her teachers make it clear that no Adept can be married or have children.
“We doubted, and now doubt, and will doubt for ever, and not only doubt, but positively deny, that one married and the father of a family, can ever be a practical adept, least of all a ‘Hierophant’ . . .” (M., reply to correspondence by Mr. Joseph Wallace)
“No adept—while one at any rate—has ever ‘lived with a widow (or no widow) princess’; nor has he married anyone; least of all, no adept had, since the world’s evolution, even one, let alone a ‘thousand wives.’ (Blavatsky, note on “Adepts and Marriage,” re: the allegories of Krishna, Arjuna and Sankara having had wives etc.)
“The student must be aware that Jethro is called the “father-in-law” of Moses; not because Moses was really married to one of his seven daughters. Moses was an Initiate, if he ever existed, and as such an ascetic, a nazar, and could never be married.” (Blavatsky, SD 2:465fn)
[[add to this section]]
Responsibilities of Adeptship
[[the “guardian wall”; teaching chelas; etc.]]
White and Black Adepts
[[Bodhisattva vow/approach, two paths, etc.]]
“In the Esoteric Doctrine, one war takes place before the building of the Solar system; another, on earth, at the “creation” of man; and a third “war” is mentioned as taking place at the close of the 4th Race, between its adepts and those of the 5th Race, i.e., between the Initiates of the “Sacred Island” and the Sorcerers of Atlantis.” (SD 1:419)
“Bear in mind, that almost every ancient King and priest was an initiate; that from toward the close of the Fourth Race there had been a feud between the Initiates of the Right and those of the Left Path.” (SD 2:494)
The Brotherhood of White Adepts
[[the white isle, Shamballa, etc.]]
Initiate. From the Latin Initiatus. The designation of anyone who was received into and had revealed to him the mysteries and secrets of either Masonry or Occultism. In times of antiquity, those who had been initiated into the arcane knowledge taught by the Hierophants of the Mysteries; and in our modern days those who have been initiated by the adepts of mystic lore into the mysterious knowledge, which, notwithstanding the lapse of ages, has yet a few real votaries on earth.
Initiation. From the same root as the Latin initia, which means the basic or first principles of any Science. The practice of initiation or admission into the sacred Mysteries, taught by the Hierophants and learned priests of the Temples, is one of the most ancient customs. . . . (Theosophical Glossary)
[[topics: initiation & rays; seven initiations; seven classes of adepts; soma drink; third eye; awakened knowledge and methods of knowing; seven keys; zodiac, astrology, knowledge of cycles; senzar; etc.]]
* very little is said by HPB or the Mahatmas on the details of initiations; though many later theosophical writers presumed to know much about the details and processes of each stage, such claims are not supported by any known teachings of HPB or the Mahatmas.
[[note: go through Mahatma Letters, writings of HPB, Damodar, TSR, and WQJ for more on initiation and adeptship]]
In The Secret Doctrine, Blavatsky tells us a little about the mystery of initiation:
There are four grades of initiation mentioned in exoteric works, which are known respectively in Sanskrit as “Srotāpanna,” “Sakṛdāgāmin,” “Anāgāmin,” and “Arhan”—the four paths to Nirvana, in this, our fourth Round, bearing the same appellations. The Arhan, though he can see the Past, the Present, and the Future, is not yet the highest Initiate; for the Adept himself, the initiated candidate, becomes chela (pupil) to a higher Initiate. Three further higher grades have to be conquered by the Arhan who would reach the apex of the ladder of Arhatship. There are those who have reached it even in this fifth race of ours, but the faculties necessary for the attainment of these higher grades will be fully developed in the average ascetic only at the end of this Root-Race, and in the Sixth and Seventh. Thus there will always be Initiates and the Profane till the end of this minor Manvantara, the present life-cycle. The Arhats of the “fire-mist” of the 7th rung are but one remove from the Root-Base of their Hierarchy—the highest on Earth, and our Terrestrial chain. This “Root-Base” has a name which can only be translated by several compound words into English—“the ever-living-human-Banyan.” This “Wondrous Being” descended from a “high region,” they say, in the early part of the Third Age, before the separation of the sexes of the Third Race.
This Third Race is sometimes called collectively “the Sons of Passive Yoga,” i.e., it was produced unconsciously by the second Race, which, as it was intellectually inactive, is supposed to have been constantly plunged in a kind of blank or abstract contemplation, as required by the conditions of the Yoga state. In the first or earlier portion of the existence of this third race, while it was yet in its state of purity, the “Sons of Wisdom,” who, as will be seen, incarnated in this Third Race, produced by Kriyasakti a progeny called the “Sons of Ad” or “of the Fire-Mist,” the “Sons of Will and Yoga,” etc. They were a conscious production, as a portion of the race was already animated with the divine spark of spiritual, superior intelligence. It was not a Race, this progeny. It was at first a wondrous Being, called the “Initiator,” and after him a group of semi-divine and semi-human beings. “Set apart” in Archaic genesis for certain purposes, they are those in whom are said to have incarnated the highest Dhyanis, “Munis and Rishis from previous Manvantaras”—to form the nursery for future human adepts, on this earth and during the present cycle. These “Sons of Will and Yoga” born, so to speak, in an immaculate way, remained, it is explained, entirely apart from the rest of mankind.
The “Being” just referred to, which has to remain nameless, is the Tree from which, in subsequent ages, all the great historically known Sages and Hierophants, such as the Rishi Kapila, Hermes, Enoch, Orpheus, etc., etc., have branched off. As objective man, he is the mysterious (to the profane—the ever invisible) yet ever present Personage about whom legends are rife in the East, especially among the Occultists and the students of the Sacred Science. It is he who changes form, yet remains ever the same. And it is he again who holds spiritual sway over the initiated Adepts throughout the whole world. He is, as said, the “Nameless One” who has so many names, and yet whose names and whose very nature are unknown. He is the “Initiator,” called the “great sacrifice.” For, sitting at the threshold of light, he looks into it from within the circle of Darkness, which he will not cross; nor will he quit his post till the last day of this life-cycle. Why does the solitary Watcher remain at his self-chosen post? Why does he sit by the fountain of primeval Wisdom, of which he drinks no longer, as he has naught to learn which he does not know—aye, neither on this Earth, nor in its heaven? Because the lonely, sore-footed pilgrims on their way back to their home are never sure to the last moment of not losing their way in this limitless desert of illusion and matter called Earth-Life. Because he would fain show the way to that region of freedom and light, from which he is a voluntary exile himself, to every prisoner who has succeeded in liberating himself from the bonds of flesh and illusion. Because, in short, he has sacrificed himself for the sake of mankind, though but a few Elect may profit by the great sacrifice.
It is under the direct, silent guidance of this Maha—(great)—Guru that all the other less divine Teachers and instructors of mankind became, from the first awakening of human consciousness, the guides of early Humanity. It is through these “Sons of God” that infant humanity got its first notions of all the arts and sciences, as well as of spiritual knowledge; and it is they who have laid the first foundation-stone of those ancient civilizations that puzzle so sorely our modern generation of students and scholars. (SD 1:206-207)
Thus we are told that there are, in total, seven grades of initiation, making up the ranks of the Adepts, at the head of which stands the “Great Initiator.” Some further details and definitions are given of the first four grades, while almost nothing is openly said of the higher three.
Srotāpatti. “He who has entered the stream,” i.e., the stream or path that leads to Nirvana. . . .
Sakṛdāgāmin. “He who will receive birth (only) once more” before Nirvana is reached by him; he who has entered the second of the four paths which lead to Nirvana and has almost reached perfection.
Anāgāmin. One who is no longer to be reborn into the world of desire. One stage before becoming Arhat and ready for Nirvana. The third of the four grades of holiness on the way to final Initiation.
Arahat. Also pronounced and written Arhat, Arhan, Rahat, etc., “the worthy one”, lit., “deserving divine honours.” . . . The Arhat is one who has entered the best and highest path, and is thus emancipated from rebirth. (Theosophical Glossary)
In her Glossary, Blavatsky connects the latter term (Arhat) with the term Mahatma (see TG p. 301).
In addition to this method of counting four and seven degrees of initiation, Blavatsky also mentions an almost universal threefold system:
Three Degrees (of Initiation). Every nation had its exoteric and esoteric religion, the one for the masses, the other for the learned and elect. For example, the Hindus had three degrees with several sub-degrees. The Egyptians had also three preliminary degrees, personified under the “three guardians of the fire” in the Mysteries. The Chinese had their most ancient Triad Society: and the Tibetans have to this day their “triple step”; which was symbolized in the Vedas by the three strides of Vishnu. Everywhere antiquity shows an unbounded reverence for the Triad and Triangle—the first geometrical figure. The old Babylonians had their three stages of initiation into the priesthood (which was then esoteric knowledge); the Jews, the Kabbalists and mystics borrowed them from the Chaldees, and the Christian Church from the Jews. . . . (TG p. 333)
In connection with the triangle, we can note that different forms of a triangle are used as markers or signatures by both Chelas and Adepts. See, for instance, the letters signed as such by the Mahatmas, as well as the signatures of certain chelas (see “A Protest” for examples), and see the explanation given in The Voice of the Silence, p. 21.
We consistently find the number seven associated with initiation, for instance Blavatsky speaks also of the “seven-fold mystery of initiation” (SD 2:529). In addition to this, T. Subba Row addresses, in part, the divisions of the Adepts into seven natural “classes”:
“. . . as seven distinct rays radiate from the ‘Central Spiritual Sun’ all adepts and Dhyan Chohans are divisible into seven classes, each of which is guided, controlled and overshadowed by one of seven forms or manifestations of the divine wisdom.” (review of ‘Idyl of the White Lotus’)
The following from Blavatsky gives a hint as to the general process of the initiatory cycle:
“The cycle of Initiation was a reproduction in miniature of that great series of Cosmic changes to which astronomers have given the name of tropical or sidereal year. Just as, at the close of the cycle of the sidereal year [25,868 years], the heavenly bodies return to the same relative positions as they occupied at its outset, so at the close of the cycle of Initiation the inner man has regained the pristine state of divine purity and knowledge from which he set out on his cycle of terrestrial incarnation.” (SD 1:314)
Elsewhere, in explaining the esoteric significance of baptism by water and baptism by fire, she says:
“In the Cycle of Initiation, which was very long, water represented the first and lower steps toward purification, while trials connected with fire came last. Water could regenerate the body of matter; fire alone, that of the inner Spiritual man.” (SD 2:566)
As to the details of what is experienced, unfolded and learned through the series of initiations, only fragments and hints are given. For starters, initiation is portrayed as granting profound knowledge that goes beyond the limits of any given epoch or civilization:
“So true it is that the noblest ideal to which the religious Spirit of one age can soar, will appear but a gross caricature to the philosophic mind in a succeeding epoch! The philosophers themselves had to be initiated into perceptive mysteries, before they could grasp the correct idea of the ancients in relation to this most metaphysical subject. Otherwise—outside such initiation—for every thinker there will be a ‘Thus far shalt thou go and no farther,’ mapped out by his intellectual capacity, as clearly and as unmistakeably as there is for the progress of any nation or race in its cycle by the law of Karma. Outside of initiation, the ideals of contemporary religious thought must always have their wings clipped and remain unable to soar higher; for idealistic as well as realistic thinkers, and even free-thinkers, are but the outcome and the natural product of their respective environments and periods. The ideals of both are only the necessary results of their temperaments, and the outcome of that phase of intellectual progress to which a nation, in its collectivity, has attained. Hence, as already remarked, the highest flights of modern (Western) metaphysics have fallen far short of the truth.” (SD 1:326-27)
“The exact extent, depth, breadth, and length of the mysteries of Nature are to be found only in Eastern esoteric sciences. So vast and so profound are these that hardly a few, a very few of the highest Initiates—those whose very existence is known but to a small number of Adepts—are capable of assimilating the knowledge.” (SD 1:611-12)
“It had been declared from the first and has been repeatedly asserted since that . . . no Theosophist, not even as an accepted chela—let alone lay students—could expect to have the secret teachings explained to him thoroughly and completely, before he had irretrievably pledged himself to the Brotherhood and passed through at least one initiation . . .” (SD 1:164)
“. . . the sacred immutability of the primitive truths [was] revealed only during the mysteries of initiation.” (SD 1:312)
“Even the teaching about the Septenary constitution of the sidereal bodies and of the macrocosm—from which the septenary division of the microcosm, or Man—has until now been among the most esoteric. In olden times it used to be divulged only at the Initiation and along with the most sacred figures of the cycles.” (SD 1:168)
“Maha Vidya. The great esoteric science. The highest Initiates alone are in possession of this science, which embraces almost universal knowledge.” (TG p. 200)
The Adepts are said to have retained accurate historical records going back millions of years, but such knowledge is not taught openly.
“The religious and esoteric history of every nation was embedded in symbols; it was never expressed in so many words. All the thoughts and emotions, all the learning and knowledge, revealed and acquired, of the early races, found their pictorial expression in allegory and parable. Why? Because the spoken word has a potency unknown to, unsuspected and disbelieved in, by the modern ‘sages.’ Because sound and rhythm are closely related to the four Elements of the Ancients; and because such or another vibration in the air is sure to awaken corresponding powers, union with which produces good or bad results, as the case may be. No student was ever allowed to recite historical, religious, or any real events in so many unmistakable words, lest the powers connected with the event should be once more attracted. Such events were narrated only during the Initiation, and every student had to record them in corresponding symbols, drawn out of his own mind and examined later by his master, before they were finally accepted.” (SD 1:307)
“The forty-nine Stanzas [of Dzyan] and the few fragments from the Commentaries just given are all that can be published in these volumes. These, with some still older records—to which none but the highest Initiates have access—and a whole library of comments, glossaries, and explanations, form the synopsis of Man’s genesis. . . . Whether the Masters of Wisdom have a consecutive and full history of our race from its incipient stage down to the present times; whether they possess the uninterrupted record of man since he became the complete physical being . . . is not for the writer to say. Most probably they have, and such is our own personal conviction. But if so, this knowledge is only for the highest Initiates, who do not take their students into their confidence.” (SD 2:437-38)
It is often explained that the real occult doctrines are taught publicly in veiled forms, through allegory and symbol. The method of interpreting these allegories and symbols are dependent upon certain “keys,” which the Adepts possess.
[[quotes on keys, etc.]]
“The last four keys of the seven that throw wide open the portals to the mysteries of Nature are in the hands of the highest Initiates, and cannot be divulged to the masses at large—not in this, our century, at any rate.” (SD 2:517)
One subject often mentioned as taught openly only after initiation is real Astrology and the methods of calculation of cycles, of which the world at large does not have the keys.
“The Secret Doctrine teaches that every event of universal importance, such as geological cataclysms at the end of one race and the beginning of a new one, involving a great change each time in mankind, spiritual, moral and physical—is pre-cogitated and preconcerted, so to say, in the sidereal regions of our planetary system. Astrology is built wholly upon this mystic and intimate connection between the heavenly bodies and mankind; and it is one of the great secrets of Initiation and Occult mysteries.” (SD 2:500)
[[quote on the zodiac being the ultimate symbol, from Isis?]]
“These cycles—wheels within wheels . . . do not affect all mankind at one and the same time—as explained in the Racial division of Cycles. . . . This system cannot be comprehended if the spiritual action of these periods—pre-ordained, so to say, by Karmic law—is separated from their physical course. The calculations of the best astrologers would fail, or at any rate remain imperfect, unless this dual action is thoroughly taken into consideration and dealt with upon these lines. And this mastery can be achieved only through initiation.” (SD 1:641-42)
“The actual duration of the first two and a-half Races is withheld from all but the higher Initiates.” (SD 2:312)
It is made clear by Blavatsky and her Teachers that there is a natural limit of knowledge for the uninitiated student, irrespective of how gifted they may be.
[[Subba Row quote on having to learn slowly by reading etc. until initiation and then being able to learn more directly]]
In addition to “doctrinal” or scientific knowledge, there are also hints of other types of knowledge that come to the initiate, including, for instance, a memory of past lives.
“There are Initiates, and not the highest either, who are placed in a condition to remember more than one of their past lives.” (TG p. 309)
Related to this is the subject of knowledge gained in initiation is the subject of the awakening of the “inner sight”:
“When the Fourth (Race) arrived at its middle age, the inner vision had to be awakened, and acquired by artificial stimuli, the process of which was known to the old sages. . . . The Inner sight could henceforth be acquired only through training and initiation.” (SD 2:294)
“At this period of our racial development, it is of course the ‘Buddhas’ or Initiates alone who enjoy in full the faculty of the ‘third eye,’ as it is more or less atrophied in everyone else.” (TG p. 350)
This relates physiologically the pineal gland. Blavatsky touches on this subject in a few places, most notably in The Secret Doctrine, Voice of the Silence, and in her teachings to her esoteric students.
[[quotes on dangma etc.]]
Dangma (Sk.). In Esotericism a purified Soul. A Seer and an Initiate; one who has attained full wisdom. (TG p. 96)
“Alone the Initiate, rich with the lore acquired by numberless generations of his predecessors, directs the ‘Eye of Dangma’ toward the essence of things in which no Maya can have any influence.” (SD 1:45)
Another aspect of initiation that is hinted at in several places is the role of the “Soma drink”:
“Soma is the moon astronomically; but in mystical phraseology, it is also the name of the sacred beverage drunk by the Brahmins and the Initiates during their mysteries and sacrificial rites. The ‘Soma’ plant is the asclepias acida, which yields a juice from which that mystic beverage, the Soma drink, is made. Alone the descendants of the Rishis, the Agnihôtri (the fire priests) of the great mysteries knew all its powers. But the real property of the true Soma was (and is) to make a new man of the Initiate, after he is reborn, namely once that he begins to live in his astral body (See “The Elixir of Life”); for, his spiritual nature overcoming the physical, he would soon snap it off and part even from that etherealized form.
“The partaker of Soma finds himself both linked to his external body, and yet away from it in his spiritual form. The latter, freed from the former, soars for the time being in the ethereal higher regions, becoming virtually ‘as one of the gods,’ and yet preserving in his physical brain the memory of what he sees and learns. Plainly speaking, Soma is the fruit of the Tree of Knowledge forbidden by the jealous Elohim to Adam and Eve or Yah-ve, ‘lest Man should become as one of us.’
“Soma was never given in days of old to the non-initiated Brahman—the simple Grihasta, or priest of the exoteric ritual.” (SD 2:498-99)
Soma is said to have been drunk at initiation (TG p. 64), and it “makes a new man of the initiate; he is reborn and transformed, and his spiritual nature overcomes the physical; it bestows the divine power of inspiration, and develops the clairvoyant faculty to the utmost.” But to this is added that “the Soma-drink known to Europeans is not the genuine beverage, but its substitute; for the initiated priests alone can taste of the real Soma . . . We were positively informed that the majority of the sacrificial priests of the Dekkan have lost the secret of the true Soma. It can be found neither in the ritual books nor through oral information.” (TG p. 304)
[[more on soma?]]
An additional aspect of the initiatory process seems to involve a kind of sleep or trance condition which frees the “inner man” temporarily, during which time he passes through inner experiences and trials. On this topic, see, for instance, SD 2:558-59, [[more quotes on this]].; see also “Coffin-Rite,” TG p. 87 and “Crypt”, p. 91. There is a connection here also to the esoteric meaning of baptism; see Theosophical Glossary, p. 49 and elsewhere.
Senzar. The mystic name for the secret sacerdotal language or the “Mystery-speech” of the initiated Adepts, all over the world. (TG p. 295)
[[more on senzar]]
There are, here and there, hints given as to specific teachings associated with specific degrees of initiation.
“. . . there are seven rounds, of which we have passed three, and are now in the fourth; and . . . there are seven dawns and seven twilights or fourteen Manvantaras; . . . at the beginning of every Round and at the end, and on, and between the planets there is an awakening to illusive life, and an awakening to real life; and . . . moreover, there are root-Manus, and what we have to clumsily translate as the seed-Manus—the seeds for the human races of the forthcoming Round (or the Sishtas—the surviving fittest; a mystery divulged only to those who have passed their third degree in initiation) . . .” (SD 2:307-08)
“The specific properties, for occult purposes, of the ‘fourteen precious things,’ [are] explained only at the fourth Initiation.” (SD 1:67)
“Dharmakâya (Sk). Lit., “the glorified spiritual body” called the “Vesture of Bliss”. The third, or highest of the Trikâya (Three Bodies), the attribute developed by every “Buddha”, i.e., every initiate who has crossed or reached the end of what is called the “fourth Path” (in esotericism the sixth “portal” prior to his entry on the seventh). (TG p. 100)
On the “highest” or “supreme” or “final” initiations:
“Owing to the highest initiation performed by one overshadowed by the ‘Spirit of Buddha’ . . . a candidate becomes virtually a Bodhisattva, created such by the High Initiator.” (SD 1:109)
“The star under which a human Entity is born, says the Occult teaching, will remain for ever its star, throughout the whole cycle of its incarnations in one Manvantara. But this is not his astrological star. The latter is concerned and connected with the personality, the former with the individuality. The ‘Angel’ of that Star, or the Dhyani-Buddha, will be either the guiding or simply the presiding ‘Angel,’ so to say, in every new rebirth of the monad, which is part of his own essence, though his vehicle, man, may remain for ever ignorant of this fact. The adepts have each their Dhyani-Buddha, their elder ‘twin Soul,’ and they know it, calling it ‘Father-Soul,’ and ‘Father-Fire.’ It is only at the last and supreme initiation, however, that they learn it when placed face to face with the bright ‘Image.’” (SD 1:572-573)
“When [Jesus] is made to say . . . ‘I ascend to my Father and your Father,’ it . . . was simply to show that the group of his disciples and followers attracted to Him belonged to the same Dhyani Buddha, ‘Star,’ or ‘Father,’ again of the same planetary realm and division as He did. It is the knowledge of this occult doctrine that found expression in the review of ‘The Idyll of the White Lotus,’ when Mr. T. Subba Row wrote: ‘Every Buddha meets at his last initiation all the great adepts who reached Buddhahood during the preceding ages . . . every class of adepts has its own bond of spiritual communion which knits them together. . . . . The only possible and effectual way of entering into such brotherhood . . . . is by bringing oneself within the influence of the Spiritual light which radiates from one’s own Logos. I may further point out here . . . . that such communion is only possible between persons whose souls derive their life and sustenance from the same divine ray, and that, as seven distinct rays radiate from the ‘Central Spiritual Sun,’ all adepts and Dhyan Chohans are divisible into seven classes, each of which is guided, controlled, and overshadowed by one of the seven forms or manifestations of the divine Wisdom.’” (SD 1:574)
“ Jesus the initiate (or Jehoshua)—the type from whom the “historical” Jesus was copied . . . did [not] worship any planetary god beside his own ‘Father,’ whom he knew, and with whom he communed as every high initiate does, ‘Spirit to Spirit and Soul to Soul.’” (SD 1:577-78)
[[initiation provides keys to unlock the hidden meanings in exoteric texts; also the keys in the Voice, etc.]]
A Note: We caution against too rashly or blindly accepting any person’s claims about the nature and details of the initiatory process, especially if those claims cannot be grounded in verifiable teachings from the Bothers (Mahatmas) themselves. The Brothers are quite clear that accomplishing adeptship is extremely rare, and becoming a genuinely accepted chela under the direct supervision of an adept is also an extreme rarity. It is much easier to claim for oneself the status of a chela or an adept that it is to be a chela or an adept. It is better, we believe, to gradually unfold one’s own perception and experience of the path than it is to blindly follow any outside source.
“The Path is one for all, the means to reach the goal must vary with the Pilgrims.”—Voice of the Silence
Sources for further reading on The Path:
[[Light on the Path]]
[[Voice of the Silence]]
Selected Writings on Adeptship
- A Great Riddle Solved
- Answers to Correspondents—Mr. “Joseph Wallace”
- Answers to Queries
- Answers To Questioners
- Are Chelas Mediums?
- Can Females Become Adepts?
- Can The Mahatmas Be Selfish?
- Chelas and Lay Chelas
- Do the Rishis Exist?
- Existence of the Himalayan Mahatmas
- Hints on Esoteric Theosophy [1-2]
- How a “Chela” Found His “Guru”
- Letter from Col. Olcott to Mr. H— X—
- Letters That Have Helped Me (Vol. 2)
- Letters That Have Helped Me [Vol. 1]
- Madame Blavatsky on “The Himalayan Brothers”
- Mahatmas and Chelas
- On Rahatship
- Pertinent Questions
- Projection of the Double
- Qualifications for Chelaship
- Questions About Esoteric Theosophy Answered
- Rotation—Individual Evolution
- Seeds and Seedlings: The Doctrine of Perfectibility
- Sham Asceticism
- Spiritual Progress
- The Application of Theosophical Theories
- The Future Occultist
- The Himalayan Brothers—Do They Exist?
- The Metaphysical Basis of “Esoteric Buddhism”
- The Occult World
- The Voice of the Silence
- The “Blessing” of the Brothers
- The “Occult World” and the “Spiritualist”
- Western “Adepts” and Eastern Theosophists
- [Answers to Questions on Adepts]
- [Dhyana & The Company of Mahatmas]
- [Evidence of the Existence of Mahatmas]
- [Notes on Evolution and Perception]
- [Notes on the Origin of Freemasonry and the Presence of Adepts in India]
- [Notes on “Fragments of Occult Truth” 1-3]
- [Notes on “Who are the Aryas and the Buddhists”]
- [On Adepts Living Apart from Society]
- [On Sufis and Mahatmas as Non-Religious]
- [On the “Brothers” and Real Adepts]
- “The Theosophical Mahatmas”