Dear Member of Blavatsky Net,

There is a mountain. In the end we all climb that same mountain. The way up varies from gentler, longer, safer paths to steeper more difficult ascents. There are steeper sections waiting for us when we are ready.

For this month’s newsletter I am quoting from a very revealing article by Madame Blavatsky entitled PRACTICAL OCCULTISM. It gives an authentic glimpse into the challenging rules for true occult development.

This is not the route of easy acquisition of occult knowledge that is sometimes pictured in the new age. We don’t simply agree to open our mouth and our guru pours in knowledge. Instead, the article lists some of the ground rules that we must follow for the study of occultism. These rules may give us pause if we dwell on them. But if we look a little longer they may give us inspiration and a sense of direction for living where and as we are.

Since the entire article is longer than the usual length of one of these newsletters I have removed various parts. If you are interested, then please visit HPB’s article Practical Occultism to see the whole article. Along the way, her article contains some less common and instructive information on the process of gaining occult knowledge.

Best wishes in its perusal.

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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 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 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 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.

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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.

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.

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.

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.

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.

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.

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.

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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.

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SOME CORRESPONDENCE

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.

EDITORS’ REPLY.–This is a too pessimistic view to entertain. One may study with profit the Occult Sciences without rushing into the higher Occultism.

Reed Carson

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