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Precipitation

2012-02-29T22:43:43Z

Leonie Van Gelder:

'''Precipitation''' is an occult method used by the [[Masters of Wisdom]] to produce some of the letters they sent to a number of [[disciples]]. [[Koot Hoomi|Mahatma K.H.]] tells [[A. P. Sinnett|Mr. Sinnett]]: ". . . bear in mind, that these my letters, are not written but impressed or precipitated and then all mistakes corrected."<ref>Hao Chin, Vic., ''Mahatma Letters to A. P. Sinnett'' No. 10 (Quezon City, Manila: Theosophical Publishing House, 1993),26 </ref> He explains it in the following way:

<blockquote>. . .[W]hether I “precipitate” or dictate them or write my answers myself, the difference in time saved is very minute. I have to think it over, to photograph every word and sentence carefully in my brain before it can be repeated by “precipitation.” As the fixing on chemically prepared surfaces of the images formed by the camera requires a previous arrangement within the focus of the object to be represented, for otherwise — as often found in bad photographs — the legs of the sitter might appear out of all proportion with the head, and so on, so we have to first arrange our sentences and impress every letter to appear on paper in our minds before it becomes fit to be read. For the present, it is all I can tell you. When science will have learned more about the mystery of the lithophyl (or lithobiblion) and how the impress of leaves comes originally to take place on stones, then will I be able to make you better understand the process. But you must know and remember one thing: we but follow and servilely copy nature in her works.<ref>Hao Chin, Vic., ''Mahatma Letters to A. P. Sinnett'' No. 12 (Quezon City, Manila: Theosophical Publishing House, 1993),37 </ref></blockquote>

In a report of a conversation that [[Charles Johnston]] maintained with [[H. P. Blavatsky]] we read:

<blockquote>'''[C. Johnston] "They say that you wrote them yourself, and that they bear evident marks of your handwriting and style. What do you say to that?"'''

"Let me explain it this way", she [H. P. Blavatsky] answered, after a long gaze at the end of her cigarette. "Have you ever made experiments in thought-transference? If you have, you must have noticed that the person who receives the mental picture very often colours it, or even changes it slightly, with his own thought, and this where perfectly genuine transference of thought takes place. Well, it is something like that with the precipitated letters. One of our Masters, who perhaps does not know English, and of course has no English handwriting, wishes to precipitate a letter in answer to a question sent mentally to him. Let us say he is in Tibet, while I am in Madras or London. He has the answering thought in his mind, but not in English words. He has first to impress that thought on my brain, or on the brain of someone else who knows English, and then to take the word-forms that rise up in that other brain to answer the thought. Then he must form a clear mind-picture of the words in writing, also drawing on my brain, or the brain of whoever it is, for the shapes. Then either through me or some Chela with whom he is magnetically connected, he has to precipitate these word-shapes on paper, first sending the shapes into the Chela’s mind, and then driving them into the paper, using the magnetic force of the Chela to do the printing, and collecting the material, black or blue or red, as the case may be, from the astral light. As all things dissolve into the astral light, the will of the magician can draw them forth again. So he can draw forth colours of pigments to mark the figure in the letter, using the magnetic force of the Chela to stamp them in, and guiding the whole by his own much greater magnetic force, a current of powerful will."

'''[C. Johnston] "That sounds quite reasonable," I answered. "Won’t you show me how it is done?"'''

"You would have to be clairvoyant," she answered, in a perfectly direct and matter-of-fact way, "in order to see and guide the currents. But this is the point: Suppose the letter precipitated through me; it would naturally show some traces of my expressions, and even of my writing; but all the same, it would be a perfectly genuine occult phenomenon, and a real message from that Mahatma. . .

'''[C. Johnston] "Mr. Sinnett showed me about a ream of them; the whole series that the Occult World and Esoteric Buddhism are based on. Some of them are in red, either ink or pencil, but far more are in blue. I thought it was pencil at first, and I tried to smudge it with my thumb; but it would not smudge."'''
"Of course not!" she smiled; "the colour is driven into the surface of the paper. . ."<ref>Collected Writings VIII, 397-399</ref></blockquote>

The method of precipitation (and any occult phenomena for that matter), requires a considerable use of force and appropriate conditions. On March 11, 1882, [[Koot Hoomi|Mahatma K.H.]] wrote to [[A. P. Sinnett|Mr. Sinnett]] the following:

<blockquote>To force phenomena in the presence of difficulties magnetic and other is forbidden, as strictly as for a bank cashier to disburse money which is only entrusted to him. Mr. Hume cannot comprehend this, and therefore is “indignant” that the various tests he has secretly prepared for us have all failed. They demanded a tenfold expenditure of power since he surrounded them with an aura not of the purest — that of mistrust, anger, and anticipated mockery. Even to do this much for you so far from the Headquarters would be impossible but for the magnetisms O[lcott] and B[havani] R[ao] have brought with them — and I could do no more.<ref>Hao Chin, Vic., ''Mahatma Letters to A. P. Sinnett'' No. 50 (Quezon City, Manila: Theosophical Publishing House, 1993), 143</ref></blockquote>

After receiving this explanation [[A. P. Sinnett|Mr. Sinnett]] wrote again [[Koot Hoomi|Master K.H.]], thinking that he might take additional advantage of the conditions presented by the presence of [[H. S. Olcott|Col. Olcott]] and the young Indian man. On the 14th he received a very short note from [[Koot Hoomi|K.H.]] saying: "Impossible: no power. Will write thro’ Bombay."<ref>Hao Chin, Vic., ''Mahatma Letters to A. P. Sinnett'' No. 52 (Quezon City, Manila: Theosophical Publishing House, 1993), 144</ref> Finally, on March 18, 1882, the Master completes his explanation saying:

<blockquote>You seemed annoyed, disappointed, when reading the words, "Impossible: no power here, will write through Bombay." Those eight words will have cost me eight days recuperative work — in the state I am in at present. But you know not what I mean; you are absolved.<ref>Hao Chin, Vic., ''Mahatma Letters to A. P. Sinnett'' No. 54 (Quezon City, Manila: Theosophical Publishing House, 1993), 148</ref></blockquote>

== Notes ==

<references/>

Chela

2012-02-29T22:38:48Z

Leonie Van Gelder:

The word chela comes from the Sanskrit चेल (cela) meaning "servant" or "slave." In Hinduism the term is used to denominate the religious student or disciple of a spiritual master or guru.

In [[modern Theosophy]] the term is frequently used to denominate a disciple accepted by one [[Master of Wisdom]] as a candidate for initiation into the occult sciences. In her ''Theosophical Glossary'' [[H. P. Blavatsky]] defines it as follows:

<blockquote>'''Chelâ''' (Sk.). A disciple, the pupil of a Guru or Sage, the follower of some adept of a school of philosophy (lit., child).<ref>Blavatsky, H. P., ''Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1918), 74.</ref></blockquote>

Some synonyms frequently found in the Theosophical literature are "Disciple" and "Lanoo".

== Rules for Chelaship ==

In 1883 [[H. P. Blavatsky]] wrote:

<blockquote>From Book IV of Kiu-ti, chapter on “the Laws of Upasana,” 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 Avalokiteshvara 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 first, 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.<ref>Blavatsky, H. P., ''Collected Writings'' vol. IV (Wheaton, Ill: Theosophical Publishing House, 1954), fn. 607-608.</ref></blockquote>

In the Theosophical Journal ''Lucifer'', April, 1888, [[H. P. Blavatsky|Mme. Blavatsky]] writes the article "Practical Occultism" where she gives some very specific "conditions under which alone the study of Divine Wisdom can be pursued with safety."<ref>Blavatsky, H. P., ''Collected Writings'' vol. IX (Wheaton, Ill: Theosophical Publishing House, 1962), 155-162.</ref> In a later issue published in June, 1889, she answers a question about the "practicality" of some of the requirements for chelaship as given in "Practical Occultism":

<blockquote>Chelaship has nothing whatever to do with means of subsistence or anything of the kind, for a man can isolate his mind entirely from his body and its surroundings. Chelaship is a state of mind, rather than a life according to hard and fast rules on the physical plane. This applies especially to the earlier, probationary period, while the rules given in ''Lucifer'' for April last pertain properly to a later stage, that of actual occult training and the development of occult powers and insight. These rules indicate, however, the mode of life which ought to be followed by all aspirants so far as practicable, since it is the most helpful to them in their aspirations.
It should never be forgotten that Occultism is concerned with the inner man who must be strengthened and freed from the dominion of the physical body and its surroundings, which must become his servants. Hence the first and chief necessity of Chelaship is a spirit of absolute unselfishness and devotion to Truth; then follow self-knowledge and self-mastery. These are all-important; while outward observance of fixed rules of life is a matter of secondary moment.<ref>Blavatsky, H. P., ''Collected Writings'' vol. XI (Wheaton, Ill: Theosophical Publishing House, 1973), fn. 300-301.</ref></blockquote>

== Stages of Chelaship ==

In the writings of [[H. P. Blavatsky|Mme. Blavatsky]] and the [[Mahatmas]] we can see that the would-be disciple has first to go through a period of [[probation]] (typically, but not always, lasting seven years) "to prove their fitness, and develop the qualities necessary to the security of both Master and pupil."<ref>Blavatsky, H. P., ''Collected Writings'' vol. IX (Wheaton, Ill: Theosophical Publishing House, 1962), 155-162.</ref> After this period the disciple is accepted, and eventually can be initiated.

== According to A. Besant and C. W. Leadbeater ==

Dr. [[Annie Besant]] described a disciple in the following way:

<blockquote>A "disciple" is the name given, in the occult schools, to those who, being on the probationary path, are recognized by some Master as attached to Himself. The term asserts a fact, not a particular moral stage, and does not carry with it a necessary implication of the highest moral elevation. . . . Discipleship implies a past tie between Master and disciple, and a Master may recognise that tie, growing out of past relationship, with one who has still much to achieve; the disciple may have many and serious faults of character, may by no means—though his face be turned to the Light—have exhausted all the heavy Karma of the past, may be facing many a difficulty, fighting on many a battlefield with the legions of the past against him. The word "disciple" does not necessarily imply initiation, nor saintship; it only asserts a position and a tie—that the person is on the probationary path, and is recognised by a Master as His.<ref>Besant, Annie, ''Discipleship And Some Karmic Problems'' (Adyar Pamphlets, No 195, Adyar, Madras: Theosophical Publishing House, March 1935),3-4.</ref></blockquote>

Both [[Annie Besant]] and [[C. W. Leadbeater]] promoted the book [[At the Feet of the Master]] as "a statement so concise and yet so complete, so simple and yet so all-inclusive"<ref>Leadbeater, C. W., ''The Masters And The Path'' (Adyar, Madras: Theosophical Publishing House, 1925),53.</ref> about the necessary preparation to pass through the portal of Initiation. In this book, the qualifications given by [[Shankaracharya]] in his Vivekacudamani (''viveka'', ''vairagya'', ''shatsampatti'', and ''mumukshutva'') are used as a model, though in some cases are translated differently. The qualifications are: Discrimination, Desirelessness, Good Conduct (Self-control as to the Mind, Self-control in Action, Tolerance, Cheerfulness, One-pointedness, and Confidence), and Love. About these qualifications [[Annie Besant|Dr. Besant]] said:

<blockquote>What of the famous qualifications for initiation which he must now seek to make his own? They are not asked for in perfection, but some possession of them there must be ere the portal may swing open to admit him. . . . The completion of the qualities may be left for the other side, if the beginnings are seen; but the initiate must fill up the full tale, and the more there is lacking the more will there be to be done.<ref>Besant, Annie, ''Discipleship And Some Karmic Problems'' (Adyar Pamphlets, No 195, Adyar, Madras: Theosophical Publishing House, March 1935),6-7.</ref></blockquote>

== Notes ==

<references/>

==Further reading==

*[http://www.blavatsky.net/blavatsky/arts/Chelas.htm# Chelas] by H. P. Blavatsky

*[http://www.blavatsky.net/blavatsky/arts/ChelasAndLayChelas.htm# Chelas and Lay Chelas] by H. P. Blavatsky

*[http://www.blavatsky.net/blavatsky/arts/PracticalOccultism.htm# Practical Occultism] by H. P. Blavatsky

*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No11.pdf# Gurus and Chelas] An Article by E.T. Sturdy and a Reply by Annie Besant

*[http://www.leadbeaterandbesant.org/AP/Discipleship_And_Some_Karmic_Problems-AB.htm# Discipleship and some Karmic Problems] by Annie Besant

*[http://www.theosophical.ca/otherdocuments/AtTheFeetOfTheMaster_AlcyoneJKrishnamurti.pdf# At the Feet of the Master] by Alcyone (J. Krishnamurti)

==Additional resources==

*[http://theosophy.ph/encyclo/index.php?title=Discipleship# Discipleship] in Theosopedia

Precipitation

2012-02-28T18:05:26Z

Leonie Van Gelder:

'''Precipitation''' is an occult method used by the [[Masters of Wisdom]] to produce some of the letters they sent to a number of [[disciples]]. [[Koot Hoomi|Mahatma K.H.]] tells [[A. P. Sinnett|Mr. Sinnett]]: ". . . bear in mind, that these my letters, are not written but impressed or precipitated and then all mistakes corrected."<ref>Hao Chin, Vic., ''Mahatma Letters to A. P. Sinnett'' No. 10 (Quezon City, Manila: Theosophical Publishing House, 1993),26 </ref> He explains it in the following way:

<blockquote>. . .[W]hether I “precipitate” or dictate them or write my answers myself, the difference in time saved is very minute. I have to think it over, to photograph every word and sentence carefully in my brain before it can be repeated by “precipitation.” As the fixing on chemically prepared surfaces of the images formed by the camera requires a previous arrangement within the focus of the object to be represented, for otherwise — as often found in bad photographs — the legs of the sitter might appear out of all proportion with the head, and so on, so we have to first arrange our sentences and impress every letter to appear on paper in our minds before it becomes fit to be read. For the present, it is all I can tell you. When science will have learned more about the mystery of the lithophyl (or lithobiblion) and how the impress of leaves comes originally to take place on stones, then will I be able to make you better understand the process. But you must know and remember one thing: we but follow and servilely copy nature in her works.<ref>Hao Chin, Vic., ''Mahatma Letters to A. P. Sinnett'' No. 12 (Quezon City, Manila: Theosophical Publishing House, 1993),37 </ref></blockquote>

In a report of a conversation that [[Charles Johnston]] maintained with [[H. P. Blavatsky]] we read:

<blockquote>'''[C. Johnston] "They say that you wrote them yourself, and that they bear evident marks of your handwriting and style. What do you say to that?"'''

"Let me explain it this way", she [H. P. Blavatsky] answered, after a long gaze at the end of her cigarette. "Have you ever made experiments in thought-transference? If you have, you must have noticed that the person who receives the mental picture very often colours it, or even changes it slightly, with his own thought, and this where perfectly genuine transference of thought takes place. Well, it is something like that with the precipitated letters. One of our Masters, who perhaps does not know English, and of course has no English handwriting, wishes to precipitate a letter in answer to a question sent mentally to him. Let us say he is in Tibet, while I am in Madras or London. He has the answering thought in his mind, but not in English words. He has first to impress that thought on my brain, or on the brain of someone else who knows English, and then to take the word-forms that rise up in that other brain to answer the thought. Then he must form a clear mind-picture of the words in writing, also drawing on my brain, or the brain of whoever it is, for the shapes. Then either through me or some Chela with whom he is magnetically connected, he has to precipitate these word-shapes on paper, first sending the shapes into the Chela’s mind, and then driving them into the paper, using the magnetic force of the Chela to do the printing, and collecting the material, black or blue or red, as the case may be, from the astral light. As all things dissolve into the astral light, the will of the magician can draw them forth again. So he can draw forth colours of pigments to mark the figure in the letter, using the magnetic force of the Chela to stamp them in, and guiding the whole by his own much greater magnetic force, a current of powerful will."

'''[C. Johnston] "That sounds quite reasonable," I answered. "Won’t you show me how it is done?"'''

"You would have to be clairvoyant," she answered, in a perfectly direct and matter-of-fact way, "in order to see and guide the currents. But this is the point: Suppose the letter precipitated through me; it would naturally show some traces of my expressions, and even of my writing; but all the same, it would be a perfectly genuine occult phenomenon, and a real message from that Mahatma. . .

'''[C. Johnston] "Mr. Sinnett showed me about a ream of them; the whole series that the Occult World and Esoteric Buddhism are based on. Some of them are in red, either ink or pencil, but far more are in blue. I thought it was pencil at first, and I tried to smudge it with my thumb; but it would not smudge."'''
"Of course not!" she smiled; "the colour is driven into the surface of the paper. . ."<ref>Collected Writings VIII, 397-399</ref></blockquote>

The method of precipitation (and any occult phenomena for that matter), requires a considerable use of force and appropriate conditions. On March 11, 1882, [[Koot Hoomi|Mahatma K.H.]] wrote to [[A. P. Sinnett|Mr. Sinnett]] the following:

<blockquote>To force phenomena in the presence of difficulties magnetic and other is forbidden, as strictly as for a bank cashier to disburse money which is only entrusted to him. Mr. Hume cannot comprehend this, and therefore is “indignant” that the various tests he has secretly prepared for us have all failed. They demanded a tenfold expenditure of power since he surrounded them with an aura not of the purest — that of mistrust, anger, and anticipated mockery. Even to do this much for you so far from the Headquarters would be impossible but for the magnetisms O[lcott] and B[havani] R[ao] have brought with them — and I could do no more.<ref>Hao Chin, Vic., ''Mahatma Letters to A. P. Sinnett'' No. 50 (????????), ???</ref></blockquote>

After receiving this explanation [[A. P. Sinnett|Mr. Sinnett]] wrote again [[Koot Hoomi|Master K.H.]], thinking that he might take additional advantage of the conditions presented by the presence of [[H. S. Olcott|Col. Olcott]] and the young Indian man. On the 14th he received a very short note from [[Koot Hoomi|K.H.]] saying: "Impossible: no power. Will write thro’ Bombay."<ref>Hao Chin, Vic., ''Mahatma Letters to A. P. Sinnett'' No. 52 (????????), ???</ref> Finally, on March 18, 1882, the Master completes his explanation saying:

<blockquote>You seemed annoyed, disappointed, when reading the words, "Impossible: no power here, will write through Bombay." Those eight words will have cost me eight days recuperative work — in the state I am in at present. But you know not what I mean; you are absolved.<ref>Hao Chin, Vic., ''Mahatma Letters to A. P. Sinnett'' No. 54 (????????), ???</ref></blockquote>

== Notes ==

<references/>

Chela

2012-02-28T17:32:57Z

Leonie Van Gelder:

The word chela comes from the Sanskrit चेल (cela) meaning "servant" or "slave." In Hinduism the term is used to denominate the religious student or disciple of a spiritual master or guru.

In [[modern Theosophy]] the term is frequently used to denominate a disciple accepted by one [[Master of Wisdom]] as a candidate for initiation into the occult sciences. In her ''Theosophical Glossary'' [[H. P. Blavatsky]] defines it as follows:

<blockquote>'''Chelâ''' (Sk.). A disciple, the pupil of a Guru or Sage, the follower of some adept of a school of philosophy (lit., child).<ref>Blavatsky, H. P., ''Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1918), 74.</ref></blockquote>

Some synonyms frequently found in the Theosophical literature are "Disciple" and "Lanoo".

== Rules for Chelaship ==

In 1883 [[H. P. Blavatsky]] wrote:

<blockquote>From Book IV of Kiu-ti, chapter on “the Laws of Upasana,” 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 Avalokiteshvara 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 first, 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.<ref>Blavatsky, H. P., ''Collected Writings'' vol. IV (Wheaton, Ill: Theosophical Publishing House, 1954), fn. 607-608.</ref></blockquote>

In the Theosophical Journal ''Lucifer'', April, 1888, [[H. P. Blavatsky|Mme. Blavatsky]] writes the article "Practical Occultism" where she gives some very specific "conditions under which alone the study of Divine Wisdom can be pursued with safety."<ref>Blavatsky, H. P., ''Collected Writings'' vol. IX (Wheaton, Ill: Theosophical Publishing House, 1962), 155-162.</ref> In a later issue published in June, 1889, she answers a question about the "practicality" of some of the requirements for chelaship as given in "Practical Occultism":

<blockquote>Chelaship has nothing whatever to do with means of subsistence or anything of the kind, for a man can isolate his mind entirely from his body and its surroundings. Chelaship is a state of mind, rather than a life according to hard and fast rules on the physical plane. This applies especially to the earlier, probationary period, while the rules given in ''Lucifer'' for April last pertain properly to a later stage, that of actual occult training and the development of occult powers and insight. These rules indicate, however, the mode of life which ought to be followed by all aspirants so far as practicable, since it is the most helpful to them in their aspirations.
It should never be forgotten that Occultism is concerned with the inner man who must be strengthened and freed from the dominion of the physical body and its surroundings, which must become his servants. Hence the first and chief necessity of Chelaship is a spirit of absolute unselfishness and devotion to Truth; then follow self-knowledge and self-mastery. These are all-important; while outward observance of fixed rules of life is a matter of secondary moment.<ref>Blavatsky, H. P., ''Collected Writings'' vol. XI (Wheaton, Ill: Theosophical Publishing House, 1973), fn. 300-301.</ref></blockquote>

== Stages of Chelaship ==

In the writings of [[H. P. Blavatsky|Mme. Blavatsky]] and the [[Mahatmas]] we can see that the would-be disciple has first to go through a period of [[probation]] (typically, but not always, lasting seven years) "to prove their fitness, and develop the qualities necessary to the security of both Master and pupil."<ref>Blavatsky, H. P., ''Collected Writings'' vol. IX (Wheaton, Ill: Theosophical Publishing House, 1962), 155-162.</ref> After this period the disciple is accepted, and eventually can be initiated.

== According to A. Besant and C. W. Leadbeater ==

Dr. [[Annie Besant]] described a disciple in the following way:

<blockquote>A "disciple" is the name given, in the occult schools, to those who, being on the probationary path, are recognized by some Master as attached to Himself. The term asserts a fact, not a particular moral stage, and does not carry with it a necessary implication of the highest moral elevation. . . . Discipleship implies a past tie between Master and disciple, and a Master may recognise that tie, growing out of past relationship, with one who has still much to achieve; the disciple may have many and serious faults of character, may by no means—though his face be turned to the Light—have exhausted all the heavy Karma of the past, may be facing many a difficulty, fighting on many a battlefield with the legions of the past against him. The word "disciple" does not necessarily imply initiation, nor saintship; it only asserts a position and a tie—that the person is on the probationary path, and is recognised by a Master as His.<ref>Besant, Annie, ''Discipleship And Some Karmic Problems'' (Adyar Pamphlets, No 195, Adyar, Madras: Theosophical Publishing House, March 1935),3-4.</ref></blockquote>

Both [[Annie Besant]] and [[C. W. Leadbeater]] promoted the book [[At the Feet of the Master]] as "a statement so concise and yet so complete, so simple and yet so all-inclusive"<ref>Leadbeater, C. W., ''The Masters And The Path'' (Adyar, Madras: Theosophical Publishing House, 1925),51.</ref> about the necessary preparation to pass through the portal of Initiation. In this book, the qualifications given by [[Shankaracharya]] in his Vivekacudamani (''viveka'', ''vairagya'', ''shatsampatti'', and ''mumukshutva'') are used as a model, though in some cases are translated differently. The qualifications are: Discrimination, Desirelessness, Good Conduct (Self-control as to the Mind, Self-control in Action, Tolerance, Cheerfulness, One-pointedness, and Confidence), and Love. About these qualifications [[Annie Besant|Dr. Besant]] said:

<blockquote>What of the famous qualifications for initiation which he must now seek to make his own? They are not asked for in perfection, but some possession of them there must be ere the portal may swing open to admit him. . . . The completion of the qualities may be left for the other side, if the beginnings are seen; but the initiate must fill up the full tale, and the more there is lacking the more will there be to be done.<ref>Besant, Annie, ''Discipleship And Some Karmic Problems'' (Adyar Pamphlets, No 195, Adyar, Madras: Theosophical Publishing House, March 1935),6-7.</ref></blockquote>

== Notes ==

<references/>

==Further reading==

*[http://www.blavatsky.net/blavatsky/arts/Chelas.htm# Chelas] by H. P. Blavatsky

*[http://www.blavatsky.net/blavatsky/arts/ChelasAndLayChelas.htm# Chelas and Lay Chelas] by H. P. Blavatsky

*[http://www.blavatsky.net/blavatsky/arts/PracticalOccultism.htm# Practical Occultism] by H. P. Blavatsky

*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No11.pdf# Gurus and Chelas] An Article by E.T. Sturdy and a Reply by Annie Besant

*[http://www.leadbeaterandbesant.org/AP/Discipleship_And_Some_Karmic_Problems-AB.htm# Discipleship and some Karmic Problems] by Annie Besant

*[http://www.theosophical.ca/otherdocuments/AtTheFeetOfTheMaster_AlcyoneJKrishnamurti.pdf# At the Feet of the Master] by Alcyone (J. Krishnamurti)

==Additional resources==

*[http://theosophy.ph/encyclo/index.php?title=Discipleship# Discipleship] in Theosopedia