less developed in the inner nature by the Chela's unhelped exertions,
before he could be actually "put to the test."

When the self-evolving ascetic--whether in, or outside the active
world--has placed himself, according to his natural capacity, above,
hence made himself master of his (1) Sarira--body; (2) Indriya--senses;
(3) Dosha--faults; (4) Dukkha--pain; and is ready to become one with
his Manas--mind; Buddhi--intellection, or spiritual intelligence; and
Atma--highest soul, i.e., spirit; when he is ready for this, and,
further, to recognize in Atma the highest ruler in the world of
perceptions, and in the will, the highest executive energy (power), then
may he, under the time-honoured rules, be taken in hand by one of the
Initiates. He may then be shown the mysterious path at whose farther
end is obtained the unerring discernment of Phala, or the fruits of
causes produced, and given the means of reaching Apavarga--emancipation
from the misery of repeated births, pretya-bhava, in whose determination
the ignorant has no hand.

But since the advent of the Theosophical Society, one of whose arduous
tasks it is to re-awaken in the Aryan mind the dormant memory of the
existence of this science and of those transcendent human capabilities,
the rules of Chela selection have become slightly relaxed in one
respect. Many members of the Society who would not have been otherwise
called to Chelaship became convinced by practical proof of the above
points, and rightly enough thinking that if other men had hitherto
reached the goal, they too, if inherently fitted, might reach it by
following the same path, importunately pressed to be taken as
candidates. And as it would be an interference with Karma to deny them
the chance of at least beginning, they were given it. The results have
been far from encouraging so far, and it is to show them the cause of