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Once again an understanding of the cause at work may rob the effect of its sharp poison-tooth, and deliver us from the impotence due to ignorance. It is a commonplace of theosophical teaching that life embodies itself in forms, and that the life-energy which comes forth from that aspect of the Self which is knowledge moulds the matter of the mental plane into thought-forms. The vibrations that affect the mental body determine the materials that are built into its composition, and these materials are slowly changed in accordance with the changes in the vibrations sent forth. If the consciousness cease to work in a particular way, the materials which answered to those previous workings gradually lose their activity, finally becoming effete matter and being shaken out of the mental body. A considerable number of stages, however, intervene between the full activity of the matter constantly answering to mental impulses and its final deadness when ready for expulsion. Until the last stage is reached it is capable of being thrown into renewed activity by mental impulses either from within or from without, and long after the man has ceased to energise it, having outgrown the stage it represents, it may be thrown into active vibration, made to start up as a living thought, by a wholly external influence. For example a man has succeeded in purifying his thoughts from sensuality, and his mind no longer generates impure ideas nor takes pleasures in contemplating impure images. The coarse matter, which in the mental and astral bodies vibrates under such impulses, is no longer being vivified by him, and the thought-forms erst created by him are dying or dead. But he meets some one in whom these things are active, and the vibrations sent out by him revivify the dying thought-forms, lending them a temporary artificial life; they start up as the aspirant’s own thoughts, presenting themselves as the children of his mind, and he knows not that they are but corpses from his past, re-animated by the evil magic of impure propinquity. The very contrast they afford to his purified mind adds to the harassing torture of their presence, as though a dead body were fettered to a living man. But when he learns their true nature, they lose their power to torment. He can look at them calmly as remnants of his past, so that they cease to be poisoners of his present. He knows that the life in them is an alien one and is not drawn from him, and he can “wait with the patience of confidence for the hour when they shall affect” him “no longer”.

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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. In the judgment passed on him, which opens or bars the gate­way, the whole man is taken into account. With some, so greatly are other qualities developed, that but a small modicum of those specially demanded weighs down the scale. With others, more average in general type, high development of these is demanded. It is, so to speak, a general stature that is expected, and the stature is made up in many ways. A candidate may be of great intelligence, of splendid courage, of rare self-sacrifice, of spot­less purity, and bringing such dower with him may lack somewhat in the special qualifications. Something of them, indeed, he must have. If he have no sense of the difference between the real and unreal; if he be passionately addicted to the joys of the world; if he have no control over tongue or thought, no endurance, no faith, no liberality, no wish for freedom, he could not enter. 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.

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