PRACTICAL

OCCULTISM

From the writings of Helena Petrovna Blavatsky, the

founder of modern Theosophy and co-founder of the

original Theosophical Society in New York in 1875

 

 

 

Cardiff Theosophical Society

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Helena Petrovna Blavatsky

1831-1891

The Founder of Modern Theosophy

 

 

 

Practical Occultism

by

Helena Petrovna Blavatsky

 

 

 

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 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 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 Europe. But even these few are enough to show the immensity of the difficulties which beset the path of the would-be "Upasaka," who has been born and bred in Western lands.

 

(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 Europe and America, that there is no school of artists even whose members do not hate and are not jealous of each other. "Professional" hatred and envy have become proverbial; men seek each to benefit himself at all costs, and even the so-called courtesies of life are but a hollow mask covering these demons of hatred and jealousy.

 

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."

 

 

Is Theosophy a Religion?

by Helena Petrovna Blavatsky

 

 

 

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The Occult World

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The Occult World is an treatise on the

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Preface to the American Edition  Introduction

 

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Helena Petrovna Blavatsky 1831 – 1891

The Founder of Modern Theosophy

 

Index of Articles by

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Elementals

 

 

A Land of Mystery

 

 

A Case Of Obsession

 

 

Devachan

 

 

Reincarnation

 

 

The Mind in Nature

 

 

Elementaries

 

 

Fakirs and Tables

 

 

Is the Desire to Live Selfish?

 

 

A Paradoxical World

 

 

An Astral Prophet

 

 

Ancient Magic in Modern Science

 

 

Roots of Ritualism in

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A Year of Theosophy

 

 

Can The Mahatmas

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Chelas and Lay Chelas

 

 

Nightmare Tales

 

 

“My Books”

 

 

Dialogue On The Mysteries

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Do The Rishis Exist?

 

 

"Esoteric Buddhism"

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Have Animals Souls

 

 

The Kabalah and the Kabalists

 

 

Babel Of Modern Thought

 

 

Thoughts on the Elementals

 

 

Karmic Visions

 

 

What Is Truth?

 

 

Civilization,

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Gems from the East

A Birthday Book of Axions and

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¿Es la Teosofía una Religión?

 

 

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The Life of H P Blavatsky

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Theosophy and the Number Seven

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Theosophy and Religion

 

 

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A Modern Revival of Ancient Wisdom

Alvin Boyd Kuhn

 

Studies in Occultism

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The Conquest of Illusion

J J van der Leeuw

 

The Secret Doctrine – Volume 3

A compilation of H P Blavatsky’s

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Esoteric Christianity or the Lesser Mysteries

Annie Besant

 

The Ancient Wisdom

Annie Besant

 

Reincarnation

Annie Besant

 

The Early Teachings of The Masters

1881-1883

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Study in Consciousness

Annie Besant

 

 

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C W Leadbeater

 

A Modern Panarion

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The Perfect Way or,

The Finding of Christ

Anna Bonus Kingsford

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The Perfect Way or,

The Finding of Christ

Anna Bonus Kingsford

& Edward Maitland

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Pistis Sophia

A Gnostic Gospel

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The Devachanic Plane.

Its Characteristics

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C. W. Leadbeater

 

Theosophy

Annie Besant

 

The

Bhagavad Gita

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William Quan Judge

 

Psychic Glossary

 

Sanskrit Dictionary

 

Fundamentals of the Esoteric Philosophy

G de Purucker

 

In The Outer Court

Annie Besant

 

Dreams and

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Anna Kingsford

 

My Path to Atheism

Annie Besant

 

From the Caves and

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H P Blavatsky

 

The Hidden Side

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C W Leadbeater

 

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C W Leadbeater

 

Five Years Of

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Various Theosophical

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Mystical, Philosophical, Theosophical, Historical

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Spiritualism and Theosophy

C W Leadbeater

 

Commentary on

The Voice of the Silence

Annie Besant and

C W Leadbeater

From Talks on the Path of Occultism - Vol. II

 

Is This Theosophy?

Ernest Egerton Wood

 

In The Twilight

Annie Besant

In the Twilight” Series of Articles

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from 1909-1913 in The Theosophist.

 

Incidents in the Life

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The Friendly Philosopher

Robert Crosbie

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Obras Teosoficas En Espanol

 

La Sabiduria Antigua

Annie Besant

 

Glosario Teosofico

1892

H P Blavatsky

 

 

Theosophische Schriften Auf Deutsch

 

Die Geheimlehre

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A Study in Karma

Annie Besant

 

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 

 

 

Esoteric Buddhism

Alfred Percy Sinnett

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

 

 

 

 

Try these if you are looking for a

local Theosophy Group or Centre

 

UK Listing of Theosophical Groups

 

Worldwide Directory of Theosophical Links

 

International Directory of 

Theosophical Societies

 

 

 

 

WALES

Pages about Wales

General pages about Wales, Welsh History

and The History of Theosophy in Wales

 

Wales is a Principality within the United Kingdom

and has an eastern border with England. The land

area is just over 8,000 square miles. Snowdon in

North Wales is the highest mountain at 3,650 feet.

The coastline is almost 750 miles long. The population

of Wales as at the 2001 census is 2,946,200.

 

Wales Theosophy Links Summary

 

All Wales Guide to Theosophy

 

Instant Guide to Theosophy

 

Theosophy Wales Hornet

 

Theosophy Wales Now

 

Cardiff Theosophical Archive

 

Elementary Theosophy

 

Basic Theosophy

 

Theosophy in Cardiff

 

Theosophy in Wales

 

Hey Look! Theosophy in Cardiff

 

Streetwise Theosophy

 

Grand Tour

 

Theosophy Aardvark

 

Theosophy Starts Here

 

 

theosophycardiff.org

 

Webpage Posted by Dave Marsland