HPB. gave us some real food for thought, and I guess for me, it’s not about what is right or wrong, it’s with what makes us think. We read and quote, we also repeat what we learned a year ago, five years ago, and sometimes what we picked up or have been indoctrinated with as a child. An area I have noticed this quite considerably is the area of spiritual aspiration. Most of us are aspiring towards something better and when we see something that makes us feel good we agree and automatically pass it on.
Though this is good, for why wouldn’t we pass on what makes us feel good, God knows we wish to help others feel good also, but do we really think about and understand what we are reproducing to others. If we don’t look at things and think, what do we pass on to others and our children. Maybe, we do the same thing we are trying to blossom out from. I have been going over and over what HPB. has said and would welcome your comments for sure. Email me if you wish, lets think together, you know, the two heads thing….So this is what has been said.
Will these candidates to Wisdom and Power feel very indignant if told the plain truth? It is not only useful, but it has now become necessary to disabuse most of them and before it is too late. This truth may be said in a few words: There are not in the West half-a-dozen among the fervent hundreds who call themselves “Occultists,” who have even an approximately correct idea of the nature of the Science they seek to master. With a few exceptions, they are all on the highway to Sorcery. Let them restore some order in the chaos that reigns in their minds, before they protest against this statement.
Let them first learn the true relation in which the Occult Sciences stand to Occultism, and the difference between the two, and then feel wrathful if they still think themselves right. Meanwhile, let them learn that Occultism differs from Magic and other secret Sciences as the glorious Sun does from a rush-light, as the immutable and immortal Spirit of Man–the reflection of the absolute, causeless, and unknowable all, differs from the mortal clay– the human body.
In our highly civilized West, where modern languages have been formed, and words coined, in the wake of ideas and thoughts, as happened with every tongue, the more the latter became materialized in the cold atmosphere of Western selfishness and its incessant chase after the goods of this world, the less was there any need felt for the production of new terms to express that which was tacitly regarded as obsolete and exploded “superstition.” Such words could answer only to ideas, which a cultured man was scarcely supposed to harbour in his mind. “Magic,” a synonym for jugglery; “Sorcery,” an equivalent for crass ignorance; and “Occultism,” the sorry relic of crack-brained, medieval Fire-philosophers, of the Jacob Boehmes and the St. Martins, are expressions believed more than amply sufficient to cover the whole field of “thimble-rigging.” They are terms of contempt, and used generally only in reference to the dross and residues of the Dark Ages and its preceding aeons of paganism.
Therefore have we no terms in the English tongue to define and shade the difference between such abnormal powers, or the sciences that lead to the acquisition of them, with the nicety possible in the Eastern languages–pre-eminently the Sanskrit. What do the words “miracle” and “enchantment” (words identical in meaning after all, as both express the idea of producing wonderful things by, breaking the laws of nature [!!] as explained by the accepted authorities) convey to the minds of those who hear, or who pronounce them? A “Christian breaking” of the laws of nature,” notwithstanding, while believing firmly in the “miracles,” because said to have been produced by God through Moses, will either scout the enchantments performed by Pharoah’s magicians, or attribute them to the devil. It is the latter whom our pious enemies connect with Occultism, while their impious foes, the infidels, laugh at Moses, Magicians, and Occultists, and would blush to give one serious thought to such “superstitions.”
This, because there is no term in existence to show the difference; no words to express the lights and shadows and draw the line of demarcation between the sublime and the true, the absurd and the ridiculous. The latter are the theological interpretations which teach the “breaking of the laws of Nature” by man, God, or devil; the former, the scientific “miracles” and enchantments of Moses and the Magicians, in accordance with natural laws, both having been learned in all the Wisdom of the Sanctuaries, which were the “Royal Societies” of those days–and in true OCCULTISM. This last word is certainly misleading, translated as it stands from the compound word Guptâ-Vidyâ, “Secret Knowledge.” But the knowledge of what? It is a term which is translated simply “knowledge of the Soul, ” true Wisdom, by the Orientalists, but which means far more.
This last is the only kind of Occultism that any true seeker who admires Light on the Path, or other such great works of wisdom, and who would be wise and unselfish, ought to strive after. All the rest is some branch of the “Occult Sciences,” i.e., arts based on the knowledge of the ultimate essence of all things in the Kingdom of Nature, such as minerals, plants, and animals, hence of things pertaining to the realm of material Nature, however invisible that essence may be, and howsoever much it has hitherto eluded the grasp of Science. Alchemy, Astrology, Occult Physiology, Chiromancy exist in Nature, and the exact Sciences, perhaps so called because they are found in this age of paradoxical philosophies the reverse have already discovered not a few of the secrets of the above arts.
But clairvoyance, symbolized in India as the “Eye of Siva,” called in Japan, “Infinite Vision,” is not Hypnotism, the illegitimate son of Mesmerism, and is not to be acquired by such arts… . Any man or woman can set himself or herself to study one or all of the…”Occult Arts” without any great previous preparation, and even without adopting any too restraining mode of life. One could even dispense with any lofty standard of morality. In the last case, of course, ten to one the student would blossom into a very decent kind of sorcerer, and tumble down headlong into black magic.
But what can this matter? The Voodoos and the Dugpas eat, drink and are merry over hecatombs of victims of their infernal arts. And so do the amiable gentlemen vivisectionists…of the Faculties of Medicine; the only difference between the two classes being that the Voodoos and the Dugpas are conscious, and the Charcot-Richet crew unconscious Sorcerers.
Thus, since both have to reap the fruits of their labours and achievements in the black art, the Western practitioners should not have the punishment and reputation without the profits and enjoyments they may get therefrom. For we say it again, vivisection as practised in such schools, are Sorcery pure and simple, minus a knowledge that the Voodoos and Dugpas enjoy, and which no Charcot-Richet can procure for himself in fifty years of hard study and experimental observation. Let then those who will dabble in magic, whether they understand its nature or not, but who find the rules magicians by all means, even though they do become Voodoos and Dugpas for the next ten incarnations. How then can it be thought possible for a man to enter the “strait gate” of occultism when his daily and hourly thoughts are bound up with worldly things, desires of possession and power, with lust, ambition and duties, which, however honourable, are still of the earth earthy?
Even the love for wife and family, the purest as the most unselfish of human affections is a barrier to real occultism. For whether we take as an example the holy love of a mother for her child, or that of a husband for his wife, even in these feelings, when analysed to the very bottom, and thoroughly sifted, there is still selfishness in the first, and an égoisme à deux in the second instance. What mother would not sacrifice without a moment’s hesitation hundreds and thousands of lives for that of the child of her heart? And what lover or true husband would not break the happiness of every other man and woman around him to satisfy the desire of one whom he loves? This is but natural, we shall be told. Quite so; in the light of the code of human affections; less so, in that of divine universal love. For, while the heart is full of thoughts for a little group of selves, near and dear to us, how shall the rest of mankind fare in our souls? What percentage of love and care will there remain to bestow on the “great orphan”?
And how shall the “still small voice” make itself heard in a soul entirely occupied with its own privileged tenants? What room is there left for the needs of Humanity en bloc to impress themselves upon, or even receive a speedy response? And yet, he who would profit by the wisdom of the universal mind, has to reach it through the whole of Humanity without distinction of race, complexion, religion or social status. It is altruism, not ego-ism even in its most legal and noble conception that can lead the unit to merge its little Self in the Universal Selves. It is to these needs and to this work that the true disciple of true Occultism has to devote himself, if he would obtain theo-sophy, divine Wisdom and Knowledge.
The aspirant has to choose absolutely between the life of the world and the life of Occultism. It is useless and vain to endeavour to unite the two, for no one can serve two masters and satisfy both. No one can serve his body and the higher Soul, and do his family duty and his universal duty, without depriving either one or the other of its rights; for he will either lend his ear to the “still small voice” and fail to hear the cries of his little ones, or, he will listen but to the wants of the latter and remain deaf to the voice of Humanity. It would be a ceaseless, a maddening struggle for almost any married man, who would pursue true practical Occultism, instead of its theoretical philosophy. For he would find himself ever hesitating between the voice of the impersonal divine love of Humanity, and that of the personal, terrestrial love. And this could only lead him to fail in one or the other, or perhaps in both his duties. Worse than this; for, whoever indulges, after having pledged himself to OCCULTISM, in the gratification of a terrestrial love or lust, must feel an almost immediate result; that of being irresistibly dragged from the impersonal divine state down to the lower plane of matter. Sensual, or even mental self-gratification, involves the immediate loss of the powers of spiritual discernment; the voice of the MASTER can no longer be distinguished from that of one’s passions or even that of a Dugpa; the right from wrong; sound morality from mere casuistry.
The Dead Sea fruit assumes the most glorious mystic appearance, only to turn to ashes on the lips, and to gall in the heart, resulting in: Depth ever deepening, darkness darkening still; Folly for wisdom, guilt for innocence; Anguish for rapture, and for hope despair. And once being mistaken and having acted on their mistakes, most men shrink from realizing their error, and thus descend deeper and deeper into the mire. And, although it is the intention that decides primarily whether white or black magic is exercised, yet the results even of involuntary, unconscious sorcery cannot fail to be productive of bad Karma. Enough has been said to show that sorcery is any kind of evil influence exercised upon other persons, who suffer, or make other persons suffer, in consequence. Karma is a heavy stone splashed in the quiet waters of Life; and it must produce ever-widening circles of ripples, carried wider and wider, almost ad infinitum. Such causes produced have to call forth effects, and these are evidenced in the just laws of Karma.
Much of this may be avoided if people will only abstain from rushing into practices neither the nature nor importance of which they understand. No one is expected to carry a burden beyond his strength and powers. There are “natural-born magicians”; Mystics and Occultists by birth, and by right of direct inheritance from a series of incarnations and aeons of suffering and failures. These are passion-proof, so to say. No fires of earthly origin can fan into a flame any of their senses or desires; no human voice can find response in their souls, except the great cry of Humanity. These only may be certain of success. But they can be met only far and wide, and they pass through the narrow gates of Occultism because they carry no personal luggage of human transitory sentiments along with them. They have got rid of the feeling of the lower personality, paralysed thereby the “astral” animal, and the golden, but narrow gate is thrown open before them.
Not so with those who have to carry yet for several incarnations the burden of sins committed in previous lives, and even in their present existence. For such, unless they proceed with great caution, the golden gate of Wisdom may get transformed into the wide gate and the broad way “that leadeth unto destruction,” and therefore “many be they that enter in thereby.” This is the Gate of the Occult arts, practised for selfish motives and in the absence of the restraining and beneficent influence of Âtma-Vidyâ. We are in the Kali Yuga and its fatal influence is a thousand-fold more powerful in the West than it is in the East; hence the easy preys made by the Powers of the Age of Darkness in this cyclic struggle, and the many delusions under which the world is now labouring. One of these is the relative facility with which men fancy they can get at the “Gate” and cross the threshold of Occultism without any great sacrifice. It is the dream of most Theosophists, one inspired by desire for Power and personal selfishness, and it is not such feelings that can ever lead them to the coveted goal.
For, as well said by one believed to have sacrificed himself for Humanity, “Strait is the gate and narrow is the way which leadeth unto life” eternal, and therefore “few there be that find it.” (_Matt._ vii, 14) So strait indeed, that at the bare mention of some of the preliminary difficulties the affrighted Western candidates turn back and retreat with a shudder….dragged by their desire for the Occult one step in the direction of the broad and more inviting gates of that golden mystery which glitters in the light of illusion, woe to them! It can lead only to Dugpa-ship, and they will be sure to find themselves very soon landed on that Via Fatale of the Inferno, over whose portal Dante read the words:
Per me si va nella citta dolente. Per me si va nell’ eterno dolore. Per me si va tra la perduta gente.
Through me you go to the grief wracked city; Through me you go to everlasting pain; Through me you go a pass among lost souls.
I am forever grateful to H.P.Blavatsky for giving so much to so many. Her words are like keys that opens a door to a far greater vista. The ideas and words on this site are all because of this woman, also W.Q.Judge, and others like them, thank you.