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are some who claim to be greater even than the Buddha Himself. On the other hand, the letters of the Masters reflect the humility and the anonymity in which they prefer to remain. Real teachers. indulge in no self-publicity or self-glorification because there is no self in them. So, there is a difference between those who are usually considered Gurus and the Masters as they are described in Theosophical literature. Personal worship, self-glorification, telling other people what to do, making them dependent, teaching them beliefs, imposing ideas on them, collecting money and becoming rich, having swimming-pools and private aeroplanes - all this is accepted as part of present-day Gurudom but it is entirely incompatible with being a true spiritual Teacher or Master. Ramana Maharshi said once that the real teacher does not consider himself to be a teacher. The teacher sees no difference between others and himself; he does not make a division between the taught and the teacher. It may be asked what should be the attitude, of a member towards Gurus. There is freedom for the individual within the Theosophical Society to be wise or foolish! If he wants to make himself the disciple of a Guru, he is at liberty to do so. But it is a different matter for a Lodge of the Society, for a Lodge is a representative in its neighbourhood of the Theosophical Society as a whole and therefore it cannot have absolute freedom. If it gives itself over to a personality cult, if it proclaims or accepts somebody as the Guru and encourages personal worship, it is certainly not acting in accordance with the character and aims of the Society. Another question is: Can a Guru give one an experience of Reality? Obviously not. A Guru cannot make another see what his eyes are not capable of seeing; no true Guru will pretend to do it or want to do it. But a wise man can be helpful if one is receptive. It has been said that when the gods want to punish man, they listen to his prayers. Most people's wants are foolish. A person may want a Guru to do something for him but it may not be to his spiritual benefit. Trouble comes to us, and we generally would like to be free from it. But everything that comes as a result of Karma
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