Probation

Probation is a technical term for the first stage of personal relationship between a Master of Wisdom and a would-be disciple. It is said that it normally lasts about seven years, although the period may be shortened or lengthened.

General description

Master K.H. stated that "Probation [is] something every chela who does not want to remain simply ornamental, has nolens volens to undergo for a more or less prolonged period".

During this period the pupil is--

...tested, tempted and examined by all and every means, so as to have his real nature drawn out. This is a rule with us as inexorable as it is disgusting in your Western sight, and I could not prevent it even if I would. It is not enough to know thoroughly what the chela is capable of doing or not doing at the time and under the circumstances during the period of probation. We have to know of what he may become capable under different and every kind of opportunities.

The need for the period of probation was explained by H. P. Blavatsky as follows:

[T]here is one important fact with which the student should be made acquainted. Namely, the enormous, almost limitless, responsibility assumed by the teacher for the sake of the pupil. From the Gurus of the East who teach openly or secretly, down to the few Kabalists in Western lands who undertake to teach the rudiments of the Sacred Science to their disciples—those western Hierophants being often themselves ignorant of the danger they incur—one and all of these “Teachers” are subject to the same inviolable law. From the moment they begin really to teach, from the instant they confer any power—whether psychic, mental or physical—on their pupils, they take upon themselves all the sins of that pupil, in connection with the Occult Sciences, whether of omission or commission, until the moment when initiation makes the pupil a Master and responsible in his turn. . . . Thus it is clear why the "Teachers" are so reticent, and why “Chelas” are required to serve a seven years probation to prove their fitness, and develop the qualities necessary to the security of both Master and pupil.

This responsibility is but the result of a natural law. Again, in Mme. Blavatsky's words:

The “Spiritual Guru” . . . taking the student by the hand leads him into, and introduces him to a world entirely unknown to the pupil. . . . So long then, as the pupil acts upon this principle, but is too ignorant to be sure of his vision and powers of discrimination, is it not natural that it is the guide who should be responsible for the sins of him whom he has led into those dangerous regions?

Its nature

As to the nature of this process, Master K.H. wrote:

The mass of human sin and frailty is distributed throughout the life of man who is content to remain an average mortal. It is gathered in and centred, so to say, within one period of the life of a chela — the period of probation. That, which is generally accumulating to find its legitimate issue only in the next rebirth of an ordinary man, is quickened and fanned into existence in the chela — especially in the presumptuous and selfish candidate who rushes in without having calculated his forces.

To be accepted as a chela on probation—is an easy thing. To become an accepted chela—is to court the miseries of “probation”. Life in the ordinary run is not entirely made up of heavy trials and mental misery: the life of a chela who offers himself voluntarily is one long sacrifice. He, who would control hereafter the events of his life here and beyond, has first of all to submit himself to be controlled, yet triumph over every temptation, every woe of flesh and mind. The Chela “on probation” is like the wayfarer in the old fable of the sphinx; only the one question becomes a long series of every day riddles propounded by the Sphinx of Life, who sits by the wayside, and who, unless her ever changing and perplexing puzzles are successfully answered one after the other, impedes the progress of the traveller and finally destroys him.

A chela under probation is allowed to think and do whatever he likes. He is warned and told beforehand: “You will be tempted and deceived by appearances; two paths will be open before you, both leading to the goal you are trying to attain; one easy, and that will lead you more rapidly to the fulfilment of orders you may receive; the other — more arduous, more long; a path full of stones and thorns that will make you stumble more than once on your way; and, at the end of which you may, perhaps, find failure after all and be unable to carry out the orders given for some particular small work, — but, whereas the latter will cause the hardships you have undergone on it to be all carried to the side of your credit in the long run, the former, the easy path, can offer you but a momentary gratification, an easy fulfilment of the task.” The chela is at perfect liberty, and often quite justified from the standpoint of appearances — to suspect his Guru of being “a fraud” as the elegant word stands. More than that: the greater, the sincerer his indignation — whether expressed in words or boiling in his heart — the more fit he is, the better qualified to become an adept. He is free to, and will not be held to account for using the most abusive words and expressions regarding his guru’s actions and orders, provided he comes out victorious from the fiery ordeal; provided he resists all and every temptation; rejects every allurement, and proves that nothing, not even the promise of that which he holds dearer than life, of that most precious boon, his future adeptship — is able to make him deviate from the path of truth and honesty, or force him to become a deceiver.

See also

• Spiritual Path
• Chela
• Chelaship
• Initiation

Online resources

Articles

• Probation at Theosopedia