Theosophical Study Paper No 04

Here's a comprehensive summary of "Theosophical Study Paper No. 04: Masters and Gurus; Stages on the Path" by Radha Burnier, presented in English:

This study paper, published by the Theosophical Society in Australia, explores the concepts of Masters and Gurus within a Theosophical framework, and then delves into the "Stages on the Path" of spiritual evolution. The introductory note emphasizes the Society's commitment to the spirit of enquiry and the individual's responsibility to discern truth, stating that no teacher or writer has the authority to impose their teachings.

Part 1: Masters and Gurus

The paper begins by explaining the Theosophical concept of evolution as an unfolding of consciousness through increasingly complex forms. Humanity is not the endpoint of this evolution. Masters or Adepts are presented as individuals who have reached the perfection of consciousness, embodying inherent virtues like wisdom, love, compassion, and purity. This perfection transcends the need for reincarnation, as they are free from the karmic pull of attachment and selfishness. While no longer compelled to reincarnate, they may remain connected to humanity out of compassion, offering guidance and opportunities to those who are ready.

The paper then differentiates between true spiritual teachers and what are often perceived as "Gurus" in contemporary society. The word "Guru" itself is said to mean "one who dispels darkness." However, many misunderstand this to mean imparting mundane knowledge or offering a convenient path to salvation through mere external devotion. The paper criticizes the idea of spiritual awakening being a passive process, where individuals simply attach themselves to a Guru, perform rituals, and expect to be absolved of responsibility.

Real Gurus, in contrast, are described as true dispellers of mental and spiritual darkness. They do not offer diversions or relieve individuals of their self-responsibility. The paper highlights the Theosophical principle that "Each man is his own absolute law-giver." True Masters do not impose their will or beliefs but aim to awaken the disciple's consciousness to truth. They encourage self-reliance and individual discovery, echoing the Buddha's advice to "Be a lamp unto yourself." Unlike superficial Gurus who may seek personal worship, self-glorification, and material accumulation, the true Masters operate with humility and anonymity, their actions devoid of a sense of personal self.

The paper also addresses the attitude of Theosophical Society members towards Gurus. While individuals are free to choose their own spiritual path, a Lodge of the Society should not engage in personality cults or proclaim anyone as an absolute Guru, as this would contradict the Society's aims of universal brotherhood and freedom of inquiry. A true teacher cannot force an experience of reality; rather, they can be helpful to a receptive student. Receptivity, the paper stresses, is crucial. It's not just about being receptive to a teacher but to life itself. Recognition of a holy person requires an inner resonance, a capacity to respond, rather than reliance on external labels. The principle is that the teacher appears when the disciple is ready.

Part 2: Stages on the Path

The second section focuses on the "Stages on the Path," emphasizing that "the Path is oneself." This refers to the qualitative change in consciousness and the vehicles through which it operates. While absolute consciousness (Brahman or chaitanya) is unchanging, relative consciousness, entangled with material vehicles (physical, emotional, and mental bodies), must undergo transformation. These bodies, with their own "consciousness" and ingrained habits, need to become perfect instruments responsive to the inner Self.

The paper identifies the "body consciousness" as a powerful force driven by the instinct for survival and separate existence, making demands and seeking sensations. The transformation of the Path lies in this body consciousness surrendering its habits and becoming a responsive instrument, like a pen in the hand of a writer. The beginning of the Path is marked by self-understanding, discernment of what is worthwhile, and a conscious decision to no longer wait for slow, evolutionary change.

The term "Path" is clarified as an inner change, not a physical journey. It requires discrimination, detachment, self-restraint, and a strong urge for transformation, a "right-about turn" in life. The difficult stage is the turning point, the transition from outward seeking for stimulation to inward spiritual unfolding. Many seekers are in a state of doubt and struggle, clinging to worldly pleasures while desiring enlightenment. True asking for liberation must come from a deeper level than conceptual thought, without attachment to worldly desires.

The first major stage is srotāpatti ("entering the stream"), where passing phenomena lose their egoic significance, and a sense of immortal truth and definite direction dawns. This stage involves becoming a parivrājaka (wanderer) or aniketa (homeless in the worldly sense), signifying the end of attachments and exclusive, egocentric ways of life. Identified attachments to nationality, religion, and personal possessions must cease, leading to a widening sympathy and a deeper sense of unity with others. The paper mentions the shedding of "fetters" before the first initiation, with doubt and certainty both being potential hindrances.

The concept of initiation is explained as an internal transformation, not an external ritual. It requires inner preparation, including the cultivation of certain virtues and the shedding of attachments. The paper contrasts superficial notions of initiation with the profound dimensional change in consciousness that occurs. The true disciple (shishya) is one "who is capable and worthy of being taught." Words alone are insufficient; inner work is paramount.

The journey involves ascending through various grades of consciousness, moving from self-centeredness towards a diminishing sense of selfhood, increased unity, and harmony. The paper cautions against "ego trips" arising from superficial spiritual experiences. The subsequent stages (sakridāgāmin, anāgāmin) represent further progress towards liberation, characterized by a broader vision of existence, a deeper understanding of suffering, and the dying of even spiritual ambition.

The paper distinguishes between Buddhic consciousness (a feeling of unity with all) and Nirvanic consciousness (undivided, absolute unity without the sense of "I am one with the other"). The fourth initiation, that of the Arhat or Paramahamsa, is described as a stage where all that manifestation can teach has been learned, and the individual embodies compassion without agitation, experiencing "perfect peace that passeth all understanding."

Ultimately, the path is one of growth into universality, deeper unity, and greater abnegation of the self. The paper concludes by reiterating that "self-realization" is a misnomer, as upon true realization, the "self" that seeks to realize dissolves. The idea of progress or initiation as self-survival is mistaken; the true path involves giving up the limited self for the boundless.

The paper concludes with a series of questions for further study, prompting reflection on the nature of Masters, the criteria for spiritual affinity, the meaning of "Guru," the reasons for dependence on Gurus, the TS's lack of spiritual authority, the concept of the Path being oneself, the significance of the turning point, the Theosophical view of initiation, and the essential direction of the Path.