PRACTICAL
OCCULTISM
From the writings of Helena Petrovna Blavatsky, the
founder of modern Theosophy and co-founder of the
original Theosophical Society in
Cardiff Theosophical Society
206 Newport Road,
Cardiff, Wales, UK, CF24 -1DL
theosophycardiff@uwclub.net
Helena Petrovna Blavatsky
1831-1891
The Founder of Modern Theosophy
Practical Occultism
by
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, the Roman Catholic, and absolutely extinct in the
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 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.
["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
exoteric 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.
8. A Lanoo (disciple) has to dread external living influence
alone (magnetic emanations from living creatures). For this reason while at one
with all, in his inner nature, he must take care to separate his outer
(external) body from every foreign influence: none must drink out of, or eat in
his cup but himself. He must avoid bodily contact (i.e., being touched or
touch) with human, as with animal being.
[No pet animals are permitted and it is
forbidden even to touch certain trees and plants. A disciple has to live, so to
say, in his own atmosphere in order to individualize it for occult purposes.]
9. The mind must remain blunt to all but the universal truths
in nature, lest the "Doctrine of the Heart" should become only the
"Doctrine of the Eye," (i.e., empty esoteric ritualism).
10. No
animal food of whatever kind, nothing that has life in it, should be taken by
the disciple. No wine, no spirits, or opium should be used: for these are like
the Lhamayin (evil spirits), who fasten upon the
unwary, they devour the understanding.
[Wine and Spirits are supposed to contain and
preserve the bad magnetism of all the men who helped in their fabrication; the
meat of each animal, to preserve the psychic characteristics of its kind.]
11.
Meditation, abstinence in all, the observation of moral duties, gentle
thoughts, good deeds and kind words, as good will to all and entire oblivion of
Self, are the most efficacious means of obtaining knowledge and preparing for
the reception of higher wisdom.
12. It is
only by virtue of a strict observance of the foregoing rules that a Lanoo can hope to acquire in good time the Siddhis of the Arhats, the growth
which makes him become gradually One with the
UNIVERSAL ALL. -------
These
twelve extracts are taken from amongst some seventy-three rules, to enumerate
which would be useless, as they would be meaningless in
(2) All
Western, and especially English, education is instinct with the principle of
emulation and strife; each boy is urged to learn more quickly, to outstrip his
companions, and to surpass them in every possible way. What is miscalled
"friendly rivalry" is assiduously cultivated, and the same spirit is
fostered and strengthened in every detail of life.
With such
ideas "educated into" him from his childhood, how can a Westerner
bring himself to feel towards his co-students "as the fingers on one
hand"?
Those
co-students, too, are not of his own selection, or
chosen by himself from personal sympathy and appreciation. They are chosen by
his teacher on far other grounds, and he who would be a student must first be
strong enough to kill out in his heart all feelings of dislike and antipathy to
others. How many Westerners are ready even to attempt this in earnest?
And then
the details of daily life, the command not to touch even the hand of one's
nearest and dearest. How contrary to Western notions of affection and good
feeling! How cold and hard it seems. Egotistical too, people would say, to abstain
from giving pleasure to others for the sake of one's own development. Well, let
those who think so defer, till another lifetime, the attempt to enter the path
in real earnest. But let them not glory in their own fancied unselfishness.
For, in reality, it is only the seeming appearances which they allow to deceive
them, the conventional notions, based on emotionalism and gush, or so-called
courtesy, things of the unreal life, not the dictates of Truth.
But even
putting aside these difficulties, which may be considered "external,"
though their importance is none the less great, how are students in the West to
"attune themselves" to harmony as here required of them?
So strong
has personality grown in
In the
East the spirit of "non-separateness" is inculcated as steadily from
childhood up, as in the West the spirit of rivalry. Personal ambition, personal
feelings and desires, are not encouraged to grow so rampant there. When the
soil is naturally good, it is cultivated in the right way, and the child grows
into a man in whom the habit of subordination of one's lower to one's higher
Self is strong and powerful. In the West men think that their own likes and
dislikes of other men and things are guiding principles for them to act upon,
even when they do not make of them the law of their lives and seek to impose
them upon others.
Let those
who complain that they have learned little in the Theosophical Society lay to
heart the words written in an article in the Path for last February: "The
key in each degree is the aspirant himself." It is not "the fear of
God" which is "the beginning of Wisdom," but the knowledge of
SELF which is WISDOM ITSELF.
How grand and
true appears, thus, to the student of Occultism who has commenced to realize
some of the foregoing truths, the answer given by the Delphic Oracle to all who
came seeking after Occult Wisdom -- words repeated and enforced again and again
by the wise Socrates:
-- MAN KNOW THYSELF.
. . . --------
Chelaship has nothing whatever to do with means of
subsistence or anything of the kind, for a man can isolate his mind entirely
from his body and its surroundings. Chelaship is a
state of mind, rather than a life according to hard and fast rules on the
physical plane. This applies especially to the earlier, probationary period,
while the rules given in Lucifer for April last pertain properly to a later
stage, that of actual occult training and the development of occult powers and
insight. These rules indicate, however, the mode of life which ought to be
followed by all aspirants so far as practicable, since it is the most helpful
to them in their aspirations.
It should
never be forgotten that Occultism is concerned with the inner man who must be
strengthened and freed from the dominion of the physical body and its
surroundings, which must become his servants. Hence the first and chief necessity of Chelaship is a spirit of
absolute unselfishness and devotion to Truth; then follow self-knowledge
and self-mastery. These are all-important; while outward observance of fixed
rules of life is a matter of secondary moment.
-- H. P.
Blavatsky, Lucifer IV,
1. So holy
is the connection thus formed deemed in the Greek Church, that a marriage
between god-parents of the same child is regarded as the worst kind of incest,
is considered illegal and is dissolved by law; and this absolute prohibition
extends even to the children of one of the sponsors as regards those of the other.
2. Be it
remembered that all "Chelas," even lay disciples, are called Upasaka until after their first initiation, when they
become lanoo-Upasaka. To that day, even those who
belong to Lamaseries and are set apart, are considered as "laymen."
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Lentil burgers, a
thousand press ups before breakfast and
the daily 25 mile
run may put it off for a while but death
seems to get most of
us in the end. We are pleased to
present for your
consideration, a definitive work on the
subject by a Student of
Katherine Tingley entitled
For everyone everywhere, not just in Wales
Theosophy and the Number Seven
A
selection of articles relating to the esoteric
significance
of the Number 7 in Theosophy
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
Quick Explanations
with Links to More Detailed Info
What is Theosophy
? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
Society
History of the Theosophical
Society
Theosophical Society Presidents
History of the Theosophical
Society in Wales
The Three Objectives of the
Theosophical Society
Explanation of the Theosophical
Society Emblem
The Theosophical Order of
Service (TOS)
Glossaries of Theosophical Terms
by
Annie Besant
THE PHYSICAL PLANE THE ASTRAL PLANE
KÂMALOKA THE MENTAL PLANE DEVACHAN
THE BUDDHIC AND NIRVANIC PLANES
THE THREE KINDS OF KARMA COLLECTIVE KARMA
THE LAW OF SACRIFICE MAN'S
ASCENT
______________________
Annie Besant Visits Cardiff 1924
An
Outline of Theosophy
Charles
Webster Leadbeater
Theosophy - What it is How is it Known?
The Method of Observation General Principles
Advantage Gained from this
Knowledge
The Deity The Divine Scheme The Constitution of Man
The True Man Reincarnation The Wider Outlook
Death Man’s Past and Future Cause and Effect
Reincarnation
This guide has been included in response
to the number of enquiries we receive on
this
subject
at Cardiff Theosophical Society
From A Textbook
of Theosophy By C W Leadbeater
How We Remember our Past Lives
Life after Death & Reincarnation
The Slaughter of the
a
great demand by the public for lectures on Reincarnation
Classic
Introductory Theosophy
Text
A
Text Book of Theosophy
By C
What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
The Constitution of Man After Death Reincarnation
The Purpose of Life The Planetary Chains
The Result of Theosophical Study
The Occult
World
By
Alfred Percy
Sinnett
The Occult World is an treatise on the
Occult and Occult Phenomena, presented
in
readable style, by an early giant of
the Theosophical Movement.
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
The Seven Principles of Man
By
Annie Besant
A Student of Katherine Tingley
Katherine Tingley (1847
-1929)Was the founder & President
of the Point Loma Theosophical
Society 1896 -1929
She and her students produced a series of informative
Theosophical works in the early years of the 20th century
Elementary Theosophy Who is the Man?
Body and Soul
Body, Soul and Spirit Reincarnation
Karma The Seven in Man and Nature
Helena Petrovna Blavatsky 1831 – 1891
The Founder of Modern Theosophy
Index of Articles by
By
H P Blavatsky
Is the Desire to Live Selfish?
Ancient Magic in Modern Science
Precepts Compiled by H P Blavatsky
Obras Por H P Blavatsky
En Espanol
Articles about the Life of H P Blavatsky
Writings of Ernest Egerton Wood
Theosophy and the Number Seven
A
selection of articles relating to the esoteric
significance
of the Number 7 in Theosophy
Index of Searchable
Full Text Versions of
Definitive
Theosophical Works
H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett 1 - 25
A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric
Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific Essays Selected from "The
Theosophist"
Edited by George Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the
Twilight” series appeared during
1898 in The Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras Teosoficas En Espanol
Theosophische Schriften Auf Deutsch
Karma Fundamental Principles Laws: Natural and Man-Made
The Law of Laws
The Eternal Now Succession
Causation
The Laws of Nature A
Lesson of The Law Karma Does Not Crush
Apply This Law
Man in The Three Worlds Understand The Truth
Man and His Surroundings The Three Fates The Pair of Triplets
Thought, The Builder Practical Meditation Will and Desire
The Mastery of Desire Two Other Points The Third Thread
Perfect Justice
Our Environment
Our Kith and Kin Our Nation
The Light for a Good Man Knowledge of Law The Opposing Schools
The More Modern View Self-Examination Out of the Past
Old Friendships
We Grow By Giving Collective Karma Family Karma
National Karma India’s Karma National Disasters
Annotated Edition Published 1885
Preface to the Annotated Edition Preface to the Original Edition
Esoteric Teachers The Constitution
of Man The Planetary Chain
The World Periods Devachan Kama
Loca
The Human Tide-Wave The Progress of Humanity
Buddha Nirvana The Universe The Doctrine Reviewed
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