Asking and Receiving

"Ask and ye shall have" sounds like something too easy and simple to be credible. But the disciple cannot "ask" in the mystic sense in which the word is used in this scripture, until he has attained the power of helping others.

Why is this? Has the statement too dogmatic a sound?

Is it too dogmatic to say that a man must have foothold before he can spring? The position is the same. If help is given, if work is done, then there is an actual claim — not what we call a personal claim of payment, but the claim of co-nature. The divine give; they demand that you also shall give before you can be of their kin.

This law is discovered as soon as the disciple endeavours to speak. For speech is a gift which only comes to the disciple of power and knowledge. The spiritualist enters the psychic-astral world, but he does not find there any certain speech unless he at once claims it and continues to do so. If he is interested in "phenomena", or the mere circumstance and accident of astral life, then he enters no direct ray of thought or purpose; he merely exists and amuses himself in the astral life as he has existed and amused himself in the physical life. Certainly there are one or two simple lessons which the psychic-astral can teach him, just as there are simple lessons which material and intellectual life can teach him. And these lessons have to be learned; the man who proposes to enter upon the life of the disciple without having learned the early and simple lessons must always suffer from his ignorance. They are vital, and have to be studied in a vital manner: experienced through and through, over and over again, so that each part of the nature has been penetrated by them.

To return. In claiming the power of speech, as it is called, the neophyte cries out to the Great One, who stands foremost in the ray of knowledge on which he has entered, to give him guidance. When he does this, his voice is hurled back by the power he has approached, and echoes down to the deep recesses of human ignorance. In some confused and blurred manner, the news that there is knowledge and a beneficent power which teaches is carried to as many men as will listen to it. No disciple can cross the threshold without communicating this news and placing it on record in some fashion or other.

He stands horror-struck at the imperfect and unprepared manner in which he has done this; and then comes the desire to do it well, and with the desire thus to help others comes the power. For it is a pure desire, this which comes upon him; he can gain no credit, no glory, no personal reward by fulfilling it. And therefore he obtains the power to fulfil it. Light on the Path by Mabel Collins

 Mabel Collins (1851 – 1927) was a theosophist and author of over 46 books.
Mabel Collins was born in St Peter Port, Guernsey. She was a writer of popular occult novels, a fashion writer and an anti-vivisection campaigner. According to Vittoria Cremers, as related by Aleister Crowley, Collins was at one time being romantically pursued by both Cremers and alleged occultist Robert D'Onston Stephenson. Cremers claimed that during this time she found five blood-soaked ties in a trunk under Stephenson's bed, corresponding to the five murders committed in Whitechapel by Jack the Ripper. Stephenson is no longer a candidate as being Jack the Ripper due to the efforts of competent, modern researchers. However, Stephenson was a rival with Cremers for Collins' affections, and this account cannot be independently confirmed.^[1]

 The Goulston Street graffito was some writing on a wall that was found beside a clue in the 1888 Whitechapel murders investigation. The meaning of the graffito, and its possible connection to the crimes attributed to Jack the Ripper, have been debated for over a century.

The True Meaning Of The Word “Juwes”