Loading ...
Sorry, an error occurred while loading the content.


Expand Messages
  • dalval14@earthlink.net
    Friday, August 10, 2001 Extracts from LETTERS THAT HAVE HELPED ME Vol. I, # 13 ... THE LODGE -- CHELASHIP -- GURU OBLIGATIONS
    Message 1 of 1 , Aug 10 5:46 AM
    • 0 Attachment
      Friday, August 10, 2001

      Extracts from LETTERS THAT HAVE HELPED ME Vol. I, # 13




      Letter 13

      Dear Jasper:

      We now have passed from the mere usual and worldly relations of
      teacher and pupil to that which we will call the Lodge for the

      This Lodge is not to be taken up in the pincers of criticism and
      analyzed or fixed. It is at once everywhere and nowhere. It
      contains within its boundaries all real Masters, students,
      guides, and Gurus, of whatever race or creed or no creed.
      Of it has been said:

      "Beyond the Hall of Learning is the Lodge. It is the whole body
      of Sages in all the world. It cannot be described even by those
      who are in it, but the student is not prohibited from imagining
      what it is like."

      So therefore at any time any one of its real teachers or
      disciples will gladly help any other teacher or disciple. But we
      are not to conclude that, because all are trying to spread truth
      and to teach the world, we, who call ourselves chela-aspirants or
      known chelas of any certain person whom we call Guru, can place
      ourselves at the same moment under the direct tutelage of more
      than one Guru.

      Each man who determines in himself that he will enter the Path,
      has a Guru. But the time between that determination and the hour
      when he will really know The Master may be long indeed; in some
      cases it is very short.

      We must now occupy a moment in some consideration of divisions.

      Just as the merest private in the army has a general who guides
      the whole but whom he cannot reach except through the others who
      are officers, so in this order we find divisions of Gurus as well
      as divisions of disciples.

      There is the Great Guru, who is such to many who never know Him
      or see Him. Then there are others who know Him, and who are Gurus
      to a number of chelas, and so on until we may imagine a chela who
      may be a known Guru to another chela below him.

      Then, again, there may be chelas who are acting as Guru --
      unacknowledged, because pro tempore in function -- to one or more
      other chelas.

      Now he who makes the resolution above-mentioned, does thereby
      make a bond that rests in the highest Law.

      It is not a thing to be lightly done, because its consequences
      are of a serious
      nature. Not serious in the way of disasters or awful torments or
      such, but serious in respect to the clearness and brilliancy of
      those rays of Truth which we wish to reach us.

      We have thereby in a sense -- its degree determined by the
      sincerity and power of our motive -- taken ourselves out of the
      common, vast, moving herd of men who are living -- as to this --
      like dumb animals, and have knocked at a door.

      If we have reverenced our teacher we will now revere our unknown
      Guru. We
      must stand interiorly in a faithful attitude. We must have an
      abiding, settled faith that nothing may shake. For it is to
      mighty Karma we have appealed, and as the Guru is Karma, in the
      sense that He never acts against Karma, we must not lose faith
      for an instant. For it is this faith that clears up the air
      there, and that enables us to get help from all quarters.

      Then perhaps this determinant, or postulant, or neophyte, decides
      for himself that he will for the time take as teacher or guide
      some other chela whose teachings commend themselves. It is not
      necessary that any out-spoken words should pass between these

      But having done this, even in thought, he should then apply
      himself diligently to the doctrine of that teacher, not changing
      until he really finds he has another teacher or has gone to
      another class. For if he takes up one merely to dispute and
      disagree -- whether outwardly or mentally, he is thereby in
      danger of totally obscuring his own mind.

      If he finds himself not clearly understanding, then he should
      with faith try to understand, for if he by love and faith
      vibrates into the higher meaning of his teacher, his mind is
      thereby raised, and thus greater progress is gained.

      We now come to the possible case of an aspirant of that royal and
      kingly faith who in some way has really found a person who has
      advanced far upon the Path. To this person he has applied and
      said: "May I be accepted, and may I be a chela of either thee or
      some other?"

      That person applied to then perhaps says: "Not to me; but I refer
      you to some other of the same class as yourself, and give you to
      him to be his chela: serve him." With this the aspirant goes, say
      to the one designated, and deliberately both agree to it.

      Here is a case where the real Master has recommended the aspirant
      to a co-worker who perchance is some grade higher than our
      neophyte, and the latter is now in a different position from the
      many others who are silently striving and working, and learning
      from any and all teachers, but having no specialized Guru for
      themselves. This neophyte and his "little guru" are connected by
      a clear and sacred bond, or else both are mere lying children,
      playing and unworthy of attention. If the "little guru" is true
      to his trust, he occupies his mind and heart with it, and is to
      consider that the chela represents Humanity to him for the time.

      We postulated that this "little guru" was in advance of the
      chela. It must then happen that he says that which is sometimes
      not clear to his chela. This will all the more be so if his chela
      is new to the matter. But the chela has deliberately taken that
      guru, and must try to understand the doctrine of that teacher.
      The proper function of the Guru is to readjust, and not to pour
      in vast masses of knowledge expressed in clear and easily
      comprehended terms. The latter would be a piece of nonsense,
      however agreeable, and not any whit above what any well-written
      book would do for its reader.

      The faith and love which exist between them act as a stimulus to
      both, and as a purifier to the mind of the chela.

      But if the chela, after a while, meets another person who seems
      to know as much as his "little guru," and to express it in very
      easy terms, and the chela determines to take him as a teacher, he
      commits an error. He may listen to his teaching and admire and
      profit by it, but the moment he mentally determines and then in
      words asks the other to be his teacher, he begins to rupture the
      bond that was just established, and possibly may lose altogether
      the benefit of both. Not necessarily, however; but certainly, if
      he acquaints not his "little guru" with the fact of the new
      adoption of teacher, there will be much confusion in that realm
      of being wherein both do their real "work"; and when he does
      acquaint his "little guru" with the fact of the newly-acquired
      teacher, that older guru will retire.

      None of this is meant for those minds which do not regard these
      matters as sacred.

      A Guru is a sacred being in that sense. Not, of course, in a
      sense -- yet even if so regarded when worthy it is better for the
      chela --
      but in all that pertains to the spiritual and real life. To the
      high-strung soul this is a matter of adoption; a most sacred and
      valuable thing, not lightly taken up or lightly dropped. For the
      Guru becomes for the time the spiritual Father of the chela;
      that one who is destined to bring him into life or to pass him
      on to Him who will do so.

      So as the Guru is the adjuster in reality, the chela does not --
      except where the Guru is known to be a great Sage or where the
      chela does it by nature -- give slavish attention to every word.
      He hears the word and endeavors to assimilate the meaning
      underneath; and if he cannot understand he lays it aside for a
      better time, while he presently endeavors to understand what he
      can. And if even -- as is often so in India -- he cannot
      understand at all, he is satisfied to be near the Guru and do
      what may properly be done for him; for even then his abiding
      faith will eventually clear his mind, of which there are many
      examples, and regarding which how appropriate is the line

      "They also serve who only stand and wait."

      -- Z.


      "It is the Spiritual evolution of the inner, immortal man
      that forms the fundamental tenet in the Occult Sciences.."

      From The VOICE OF THE SILENCE P. 36

      "To live to benefit mankind is the first step."

    Your message has been successfully submitted and would be delivered to recipients shortly.