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 meta-physical; of pure, unselfish
life, who finds more joy in helping his neighbour 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
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 baptised 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 quâ 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 colours 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 colours" are the prismatic hues arranged
in a certain way, as these colours 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 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
[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
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 mis-called "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 realise 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. . . .
"In a very interesting article in last month's number entitled
'Practical Occultism' it is stated that from the moment a 'Master'
begins to teach a 'chela' he takes on himself all the sins of
that chela in connection with the occult sciences until the moment
when initiation makes the chela a master and responsible in his
"For the Western mind, steeped as it has been for generations
in 'Individualism,' it is very difficult to recognize the justice
and consequently the truth of this statement, and it is very much
to be desired that some further explanation should be given for
a fact which some few may feel intuitively but for which they
are quite unable to give any logical reason."--S. E.
EDITORS' REPLY. The best
logical reason for it is the fact that even in common daily life,
parents, nurses, tutors and instructors are generally held responsible
for the habits and future ethics of a child. The little unfortunate
wretch who is trained by his parents to pick pockets in the streets
is not responsible for the sin, but the effects of it fall heavily
on those who have impressed on his mind that it was the right
thing to do. Let us hope that the Western Mind, although being
steeped in Individualism," has not become so dulled thereby
as not to perceive that there would be neither logic nor justice
were it otherwise. And if the moulders of the plastic mind of
the yet unreasoning child must be held responsible, in this world
of effects, for his sins of omission and commission during his
childhood and for the effects produced by their early training
in after life, how much more the "Spiritual Guru"? The
latter taking the student by the hand leads him into, and introduces
him to a world entirely unknown to the pupil. For this world is
that of the invisible but ever potent CAUSALITY,
the subtle, yet never-breaking thread that is the action, agent
and power of Karma, and Karma itself in the field of divine mind.
Once acquainted with this no adept can any longer plead ignorance
in the event of even an action, good and meritorious in its motive, producing evil as its result; since acquaintance with this
mysterious realm gives the means to the Occultist of foreseeing
the two paths opening before every premeditated as unpremeditated
action, and thus puts him in a position to know with certainty
what will be the results in one or the other case. So long, then,
as the pupil acts upon this principle, but is too ignorant to
be sure of his vision and powers of discrimination, is it not
natural that it is the guide who should be responsible
for the sins of him whom he has led into those dangerous regions?
IS THERE NO HOPE?
I think, after reading the conditions necessary for Occult study
given in the April number of LUCIFER, that
it would be as well for the readers of this magazine to give up
all hopes of becoming Occultists. In Britain, except inside a
monastery, I hardly think it possible that such conditions could
ever be realised. In my future capacity of medical doctor (if
the gods are so benign) the eighth condition would be quite exclusive;
this is most unfortunate, as it seems to me that the study of
Occultism is peculiarly essential for a successful practice of
the medical profession.3
I have the following question to ask you, and will be glad to
be favoured with a reply through the medium of LUCIFER.
IS it possible to study Occultism in Britain?
Before concluding, I feel compelled to inform you that, I admire
your magazine as a scientific production, and that I really and
truly classify it along with the "Imitation of Christ"
among my text books of religion.
Marischall College, Aberdeen.
is a too pessimistic view to entertain. One may study with profit
the Occult Sciences without rushing into the higher Occultism.
In the case of our correspondent especially, and in his future
capacity of medical doctor, "the Occult knowledge of simples
and minerals, and the curative powers of certain things in Nature,"
is far more important and useful than metaphysical and psychological
Occultism or Theophany. And this he can do better
by studying and trying to understand Paracelsus and the two Van
Helmonts, than by assimilating Patanjali and the methods of Taraka
It is possible to study "Occultism" (the Occult
sciences or arts is more correct) in Britain, as on any other
point of the globe; though owing to the tremendously adverse conditions
created by the intense selfishness that prevails in the country,
and a magnetism which is repellent to a free manifestation of
Spirituality--solitude is the best condition for study.
A SUBSEQUENT NOTE
[In Lucifer for June, l889, H.P.B. printed a letter questioning
the "practicality" of certain of the requirements of
chelaship, as given in "Practical Occultism." She made
the following reply in a footnote:]
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, April, May, 1888 and June,1889