The Theosophical
Society in Australia

In our last letter, we discussed the concept of the Path, or the way to spiritual unfoldment. That concept, as we pointed out, involves also the idea that there are those who have attained a certain stage of perfection, and who are known as Adepts, Masters or Mahatmas. Sometimes we are asked why so little is said about the Masters today, when it was the Theosophical Society which first made their existence known to the western world. It seems appropriate, therefore, that we give attention to this subject in the present letter.

Many feel that greater emphasis should be placed upon the existence of the Adept Brotherhood, often referred to in theosophical books as the 'Inner Government of the World'. As we have mentioned, it has been said that two of the Adept Brothers, as they are known, were to a large extent responsible for initiating the Theosophical Movement in the modern world; these two are frequently referred to as the 'Inner Founders' of the Society.

Another point that is occasionally raised is the fact that there were said to be a number of communications from these Adept Brothers in the early years of the Society, but these seem to have been completely discontinued. Consequently, many wonder if it is possible to come into direct contact with the Masters and whether, indeed, the Inner Founders are still interested in the Theosophical Society.

While we cannot answer all of these questions specifically, we may, by referring to the literature on the subject, gain some insight into the nature of Adeptship and the ways in which the Mahatmas themselves have indicated they work. In the last analysis, of course, each member must come, through deep inner awareness and intuitive understanding, to a realisation of whether or not such Adepts exist and of what that existence means to each of us personally. This is true especially in these days when the respect and reverence with which such Great Souls should be regarded seems to have suffered a strange and regrettable deterioration at the hands of the rapidly multiplying pseudo­ occult groups throughout the world. This is not to condemn any group which is emphasising selfless service for the benefit of humanity, and it is not to say that the Masters or Mahatmas are the exclusive possession of the Theosophical Society. Obviously, that would be nonsense, for we would be foolish to make such a claim or even to judge the merits of other occult or spiritually orientated groups.

It has already been pointed out, in these letters, that the Adepts by their very nature must be interested in and support all great humanitarian movements and all aspects of the world's culture which contribute to the unfoldment of constructive human potentials. No member should presume to sit in judgement upon any group or individual, but in view of the many claims of psychic and mediumistic communication from Masters, and of other phenomena of like nature purporting to emanate from them, it might be well to consider some of the words of the Masters themselves.

First, let us mention two compilations that are especially significant in considering this entire subject. The first is the collection of letters known as The Mahatma Letters to A. P. Sinnett, edited by Trevor Barker; the originals of the Letters are held by the British Museum (in its rare manuscripts collection) by irrevocable trust from a group of theosophical students known as the Mahatma Letters Trust. A third edition of this work was published by the Theosophical Publishing House at Adyar in 1972. In 1993, the Theosophical Publishing House at Manila (in the Philippines) published an edition presenting the Letters in chronological sequence; this is considered by many to be the definitive edition of the Letters. Another compilation should also be given special mention: this is the work edited by C. Jinarajadasa entitled, Letters from the Masters of the Wisdom, First and Second Series. For the story behind the letters that were sent to A. P. Sinnett and his colleague, A. O. Hume, we particularly recommend the work by Virginia Hanson, Masters and Men.

Perhaps at this point, it may be useful to explain briefly the meaning of the word'"occult' as it is used in the theosophical philosophy, for it has been greatly debased and misinterpreted in recent years. Literally, of course, the word means 'hidden', but this has a rather specialised connotation in theosophical literature. A truly occult teaching is actually one which cannot be expressed in words. It is not one which, if it could be expressed, is deliberately kept secret. It is one that can have meaning only for the person who is able to receive it by reason of his own spiritual  development. For example, when Mr. Sinnett pressed his Adept correspondent for more specific knowledge, the Master commented:  'The truth  is that till the neophyte  attains  to the condition  necessary  for that degree of illumination to which, and for which, he is entitled and fitted, most if not all of the Secrets are incommunicable ... The illumination must come from within.' In other words, something must happen within one's own consciousness which changes the inner vision of the aspirant.

In her little book, Practical Occultism, H. P. Blavatsky speaks of 'true occultism' as 'the Great Renunciation of the self'' unconditionally and absolutely, in thought as in action. 'The true occultist', she said, 'lives not for himself but for the world.' The Masters are true occultists; they are not dealers in necromancy, phenomenalism, or spiritualism.

In commenting on the desire of an early member of the Society for help in developing certain psychic powers, one of the Masters wrote: '...the idea is utterly repugnant to us, as everything else smacking of spirits and mediumship.' And again, 'If you cannot be happy without phenomena you will never learn our philosophy.' The subject of mediumship and related phenomena is expounded in considerable detail throughout the Letters sent to both Mr. Sinnett and Mr. Hume.

There has been a tendency among some to regard the Masters as 'cosmic nursemaids', who guard and guide their every step, give them what they want, and assure their progress on the Spiritual Path. But in the words of one of the Masters, writing to Mr. Sinnett:

The fact is that to the last and supreme initiation, every chela [disciple] is left to his own device and counsel...the familiar adage, 'the Adept becomes, he is not made', is true to the letter ... Life and the struggle for Adeptship would be too easy had we all scavengers behind us to sweep away the effects we have generated through our own rashness and presumption.

The Letters indicate that the Masters are beyond the consideration of personalities. Their love and compassion for struggling humanity is immense, but it is impersonal in the highest sense:

'You must thoroughly put aside the personal element if you would go on with occult study ... Realise, my friend, that the social affections have little, if any, control over any true adept in the performance of his duty.' In another place, the Mahatma K.H. wrote: ' ... we have no right to indulge in personal attachments and feelings.'

Nevertheless, we should not feel that the Masters are not interested in those who sincerely aspire and who strive to embody and express that aspiration in their lives. This is beautifully illustrated in another collection of letters, published by C. Jinarajadasa as The K.H. Letters to  C.W. Leadbeater. In the Letters to Mr. Sinnett they also say that they 'never order', although they do 'advise and influence individuals'. Further, they comment: 'We are not especially anxious to have anyone work for us except with entire spontaneity. We want true and unselfish hearts; fearless and confiding souls.' They assure the aspirant that 'Every step made by one in our direction will force us to make one toward him', but the condition is clearly stated: '...you must draw me by a purified heart and a gradually developing will.'

We could fill pages with similar quotations from the Letters, but perhaps these are sufficient to make clear something of the attitude of the Masters toward the individual aspirant. The fact that the Adept Brothers are a philosophical imperative (assuming we accept the concept of the evolution of consciousness) would in itself indicate their existence as the fulfilment of the human goal, as exemplars of that wisdom and compassion which we ourselves may one day attain. The books we have mentioned indicate too the present-day relationship of these Great Ones to those who are still striving toward the heights of spiritual awareness. Most assuredly, they seek through every means, within the laws under which they operate, to draw us onward. But as they told Mr. Sinnett, 'We are men, not gods ... and even our Chiefs, they hope.'

It is said that when we have reached the stage of discipleship, 'The bond of love between Master and pupil is the closest and most beautiful of all relationships. The Master understands the pupil perfectly, holds him mystically in his heart, irradiates him with a deep spiritual, and therefore impersonal, affection.' (Meditations on the Occult Life by Geoffrey Hodson) Does this not seem a far greater goal than that of psychic development, which has nothing whatever to do with spiritual growth? Does it not seem a more beautiful and meaningful relationship than mere personal attachment such as would be the case were the Masters really 'cosmic nursemaids'? And does it not seem that we owe to the Masters - those true pioneers of our humanity - our deepest respect and reverence? Although we cannot, at our stage of development, fully understand their nature and achievement, and perhaps cannot even understand their ways of working, we cannot speak lightly of them or assume that we are the recipients of personal favours from them.

So, may we leave with you this closing thought, again from the Letters: 'We have one word for all aspirants: TRY.'