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STUDIES IN OCCULTISM
1
Studies in Occultism
By H. P. Blavatsky
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STUDIES IN OCCULTISM
2
Studies in Occultism
By H. P. Blavatsky
A Collection of Articles from
Lucifer
, H. P. Blavatsky's magazine, between 1887-1891
Contents
Practical Occultism
Occultism versus the Occult Arts
The Blessings of Publicity
Hypnotism
Black Magic in Science
The Signs of the Times
Psychic and Noetic Action
Kosmic Mind
The Dual Aspect of Wisdom
The Esoteric Character of the Gospels
Part 1
|
Part 2
|
Part 3
|
Astral Bodies, or Doppelgangers
Constitution of the Inner Man
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STUDIES IN OCCULTISM
3
Practical Occultism
Important to Students
As some of the letters in the CORRESPONDENCE of this month show, there are many people
who are looking for practical instruction in Occultism. It becomes necessary, therefore, to state
once for all: --
(
a
) The essential difference between theoretical and practical Occultism; or what
is generally known as Theosophy on the one hand, and Occult science on the
other, and: --
(
b
) The nature of the difficulties involved in the study of the latter.
It is easy to become a Theosophist. Any person of average intellectual capacities, and a leaning
toward the metaphysical; of pure, unselfish life, who finds more joy in helping his neighbor than
in receiving help himself; one who is ever ready to sacrifice his own pleasures for the sake of
other people; and who loves Truth, Goodness and Wisdom for their own sake, not for the benefit
they may confer -- is a Theosophist.
But it is quite another matter to put oneself upon the path which leads to the knowledge of what
is good to do, as to the right discrimination of good from evil; a path which also leads a man to
that power through which he can do the good he desires, often without even apparently lifting a
finger.
Moreover, there 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. There is a weird and mystic religious law, greatly
reverenced and acted upon in the Greek, half-forgotten in the Roman Catholic, and absolutely
extinct in the Protestant Church. It dates from the earliest days of Christianity and has its basis in
the law just stated, of which it was a symbol and an expression. This is the dogma of the absolute
sacredness of the relation between the god-parents who stand sponsors for a child. (
1
) These
tacitly take upon themselves all the sins of the newly baptized child -- (anointed, as at the
initiation, a mystery truly!) -- until the day when the child becomes a responsible unit, knowing
good and evil. Thus it is clear why the "Teachers" are so reticent, and why "Chelas" are required
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 STUDIES IN OCCULTISM
4
to serve a seven years probation to prove their fitness, and develop the qualities necessary to the
security of both Master and pupil.
Occultism is not magic. It is
comparatively
easy to learn the trick of spells and the methods of
using the subtler, but still material, forces of physical nature; the powers of the animal soul in
man are soon awakened; the forces which his love, his hate, his passion, can call into operation,
are readily developed. But this is Black Magic --
Sorcery
.
For it is the motive,
and the motive
alone
,
which makes any exercise of power become black, malignant, or white, beneficent Magic.
It is impossible to employ
spiritual
forces if there is the slightest tinge of selfishness remaining
in the operator. For, unless the intention is entirely unalloyed, the spiritual will transform itself
into the psychic, act on the astral plane, and dire results may be produced by it. The powers and
forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and
the all-forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in
heart -- and this is DIVINE MAGIC.
What are then the conditions required to become a student of the "Divine Sapientia"? For let it be
known that no such instruction can possibly be given unless these certain conditions are
complied with, and rigorously carried out during the years of study. This is a
sine qua non
.
No
man can swim unless he enters deep water. No bird can fly unless its wings are grown, and it has
space before it and courage to trust itself to the air. A man who will wield a two edged sword,
must be a thorough master of the blunt weapon, if he would not injure himself -- or what is worse
-- others, at the first attempt.
To give an approximate idea of the conditions under which alone the study of Divine Wisdom
can be pursued with safety, that is without danger that Divine will give place to Black Magic, a
page is given from the "private rules," with which every instructor in the East is furnished. The
few passages which follow are chosen from a great number and explained in brackets.
--------
1. The place selected for receiving instruction must be a spot calculated not to distract the mind,
and filled with "influence-evolving" (magnetic) objects. The five sacred colors gathered in a
circle must be there among other things. The place must be free from any malignant influences
hanging about in the air.
[The place must be set apart, and used for no other purpose. The five "sacred
colors" are the prismatic hues arranged in a certain way, as these colors are very
magnetic. By "malignant influences" are meant any disturbances through strife,
quarrels, bad feelings, etc., as these are said to impress themselves immediately
on the astral light, i.e.,
in the atmosphere of the place, and to hang "about in the
air." This first condition seems easy enough to accomplish, yet -- on further
consideration, it is one of the most difficult ones to obtain.]
2. Before the disciple shall be permitted to study "face to face," he has to acquire preliminary
understanding in a select company of other
lay
upasaka
(disciples), the number of whom must be
odd.
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STUDIES IN OCCULTISM
5
["Face to face," means in this instance a study independent or apart from others,
when the disciple gets his instruction
face to face
either with himself (his higher,
Divine Self) or -- his guru. It is then only that each receives
his due
of
information, according to the use he has made of his knowledge. This can happen
only toward the end of the cycle of instruction.]
3. Before thou (the teacher) shalt impart to thy
Lanoo
(disciple) the good (holy) words of
LAMRIN, or shall permit him "to make ready" for
Dubjed
,
thou shalt take care that his mind is
thoroughly purified and at peace with all, especially
with his other Selves
.
Other wise the words
of Wisdom and of the good Law, shall scatter and be picked up by the winds.
["Lamrin" is a work of practical instructions, by Tson-kha-pa, in two portions,
one for ecclesiastical and esoteric purposes, the other for esoteric use. "To make
ready" for
Dubjed
, is
to prepare the vessels used for seership, such as mirrors and
crystals. The "other selves," refers to the fellow students. Unless the greatest
harmony reigns among the learners,
no
success is possible. It is the teacher who
makes the selections according to the magnetic and electric natures of the
students, bringing together and adjusting most carefully the positive and the
negative elements.]
4.
The
upasaka
while studying must take care to be united as the fingers on one hand. Thou shalt
impress upon their minds that whatever hurts one should hurt the others, and if the rejoicing of
one finds no echo in the breasts of the others, then the required conditions are absent, and it is
useless to proceed.
[This can hardly happen if the preliminary choice made was consistent with the
magnetic requirements. It is known that chelas otherwise promising and fit for the
reception of truth, had to wait for years on account of their temper and the
impossibility they felt to put themselves
in tune
with their companions. For -- ]
5. The co-disciples must be tuned by the guru as the strings of a lute
(vina),
each different from
the others, yet each emitting sounds in harmony with all. Collectively they must form a key-
board answering in all its parts to thy lightest touch (the touch of the Master). Thus their minds
shall open for the harmonies of Wisdom, to vibrate as knowledge through each and all, resulting
in effects pleasing to the presiding gods (tutelary or patron-angels) and useful to the Lanoo. So
shall Wisdom be impressed forever on their hearts and the harmony of the law shall never be
broken.
6. Those who desire to acquire the knowledge leading to the
Siddhis
(occult powers) have to
renounce all the vanities of life and of the world (here follows enumeration of the Siddhis).
7. None can feel the difference between himself and his fellow-students, such as "I am the
wisest," "I am more holy and pleasing to the teacher, or in my community, than my brother,"
etc., -- and remain an upasaka. His thoughts must be predominantly fixed upon his heart, chasing
therefrom every hostile thought to any living being. It (the heart) must be full of the feeling of its
non-separateness from the rest of beings as from all in Nature; otherwise no success can follow.
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