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~G. R. S. 11El\'D (B.A. CANTAB.). (Feltmu of tile TJwosopniml Sodel,!,)



j'-.l;(h; PA'I'H~ 144" MAEHSON AVB;NUE.



,j,. -..,





filE n. jp'. B. PRE5S~

<1~, Ke:Il"Y Street, R~t~ntrsp3rrkJ I,pNDON1 N.W;,

{P.rintt-~ to the Tbe:asopbica1 Society.)

"'1 11 EOSOPHYj in its ideal sense of Divine 'Visd om " i ~ identical with real Occultism as distinguished fl'Ottl the Occult Arts" But in treating of Theol'lphy as contrasted with Occultism, in the ordinary 111 ·:rning given them by" students of Theosophy, a ruure limli'ted .sigrrification must be assigned to the I ~ I'm, H. P .Blavatsky in her famous article on II l'rnctical Occultism" (LUCU;'-~R"M8:y, 1888) gives lilt, following definition of a Theosophist:

'1 Auy person of average intellectual capacities, and a leaning toward the metaphysical; of pure, unselfish Ii !l', who finds more joy in helping his neighbour th:8111 ill rvceiving help himself: ·Qne who is. ever ready to I1rtrrifice his own pleasures for the sake of other people; J!lltl who loves Truth, Goodness and Wisdom for their tlWIl sakes! not for the 'benefits they may confer-« is a T'~ u-csophiet."

That is to say that any man, whether a member of llH' T. S. or not,. who endeavours to be moral, just uwl unselfish, and who at the same time exercises his nnsou in matters of belief, may be said to be deservi 1Ig" of the name of Theosophist. He may even be tll,l" follower ?f some exoteric creed or the .~iscip1e 111 some particular school of though t, but If he 1$ lurge-minded and large-hearted enough not to let his ~'1,l"ctnriaL1 views warp his lave for humanity, he is descrvl ng of the title of Theosop hist,

But this does, not in any way constitute him an UO~~11tist; for the Occultist is one who learns how to



consciously distinguish good from evil, He is not a man of theory but one of practice. He does not ad on intuition and blind faith alone; he must be something more than merely {food,' he must be 'Wise. The con ten ts ofhis consciousness are something more than his five-sense perceptions plus the deductions he draws from them by his reason, and such va.gue ideas and intuitions as he may possess, Nevertheless no man can be a real Occultist without first being a Theo- I sophist, and this is why 11101'$1% are $0 strongly insisted upon in all systems of religion. To be wise, a man must first be goofi,a,nd compassionate to all. The wicked can gain SOl11~ knowledge, it is true; but they can. never have udstio'lll.

It is this Wisdom that lies at the root of all evolution. and is the reason of what is clilled "creation," and. the ultimate goal nfperfected manhood. In all the world-scriptures it is the same. 'Theschools of the Guosis or \\iisdotn in the. early centuries of pnr era taught that: "The Emanation (or Evolution) of the Universe was the Knowledge thereof," Genesis also 'c'omm'enceswith the words: "In \Visdom the. Elohim (or Great Creative Powers) fashioned the substance of the Heavens and the Earth"-su'ch at any rate is the interpretation of the learned Rabbis who 'Wrote the Targnm of Jenlsulelll) and surely they knew more of their own religion than the orthodox who prefer the mistranslation, "In the beginning" ! So again the first chapter of the Johanuine gosVe1 opens. with the words n In ,the beginning was the Word." But the word translated H beginning ~j is a technical term of the Gnostic philosophers (to whose school, as the best biblical scholars are agreed, the Gospel according to John must be asslg>ped), and the meaningcf it is Wisdom. And again in the Rig Veda (x. I2~) we read: ., Desire first aros.e lin 1'1\ which was the primal germ of mind : (and which) sages, searching with their illtellect, have discovered in their heart to be the bond which connects entity with non-entity,"




Here "Desire" is Wisdom, "that all embracing desire for universal good; (Di vine) love for an that lives and feeJs, needs help and kindness, the feeling of infinite tender compassion and mercy," which is the supreme rea301J of "creation," as H. P. Blavatsky so wen ex. plains in bet Theosophical Glossary.

" I have been led away into this digression in order to show how the ideas of compassion and wisdom are identical, and how real "vdsclom and knowledge of the great 'lL'hy of the universe can never be attained by the selfish or unj nst man.

N ow the Occultist is one who treads this path of ullselnslH~ess, inSt,i5c;. !lnd .'!:UE. Rn mv rea ge.- A-malll cannol [)e really Just lfl1~ is lKnioranL What may appear just for a limited number is often unjust when the welfare 0 f a larger community has to he considered, and what appears just for that community 111ay be unjust to the other cotnmunities wbich together with it form :J; na tion. And so 8,1,50, apparent justice to a nation may be injustice to humanity; and apparent justice to humanity, injustice to the Universe. And thus we can easily see til at the supposed a cruelty" of nature; is only a delusive appearance created by the igncrauce of minds that.can onlyviewan infinitesimal fraction of thewhole problem. There is 110 "Cl"llelty" ill n~e. Nature works for the gOOd of allcrcfllnres; aT tllllhat lives; aye, evenof the rocks; for their life too is seen 11y the Eye of Wisdom.

NO'(.~l the Occultist, seeing that the Spirit anrl Body of all men are one witll....the SRirif1ITi([l\'t.rITfter ottlle Universe, dcsu"estGl make his !Iind ,aIsoa( one wltli the Gteat Mind or World-Soul, for he knows that it is mind, and mind alo"ne, -,~rFi1ch really SEparates 1111.11 from theresr.- Proposing this goal f6-11imseJI: a radical change comes over him, "Vith the blessing "Peace to an beings" ever in his mind, he silently expands his spi ri t ual nature un til it overflows the C01!fil'ics of "'tile Rjve-of tile inaiv}dtiil,~ffin~ race' or even ofhumanity, trnttrthat within him whien had



been one of the constituent drops, expands into the Ocean of Compa~sion ana "tiB(IolU that embraces all nature. How then is it possible for all) . but the very very few to tread the path of Occultism? Husbands and wives; parents, fathers and mothers, patriots, bumanitarlaris of different kinds, all think their love of the best and noblest, and look 1'1, )011 Sll"dl divine compassion fOT alilbeiqgs !l£...C.QI(ian'Llln5~YI11PJlt11etic. How is it possible for men and women who think they find in their loves an expression of their highest instincts, to regard these merely as subtle spells that dwarf their lJotwer of growth? And yet a u\~mrfing of spir1tUat grow li it is; and none under such a spell can be Occultists. N ow 'with men, as above said, the great principle of separation is the 11find. rbe mind keeps even the greatest toyers and firmest friends separate, The Inbill of m,an dict{-'lle,.'i theJo.r.m and fashion of his fait]!...Qr convlct,iOlls. B1.lUl0kOne who allows his mind to be WHr eel by" a~ eqte~·ic creed OT philosoliliy. can be an QcciilI-iSE. The Occnltist to Dt"fust fo arl beliefs m~1=e~l Tuning his cnmmind -to the harmony of the Great Mind of the Universe he per~' ceives the' hidden secrets of nature, so that those things that are speculations for ordinary )11amkjnd become facts of consciousness and realities for him,

,.-:.: P. I!I,,",,'

and so ruso for aTI hose W.;.IO iave trodden the same

path of a liberated and perfected humanity. How can such a one then subscribe to this or that faith, or allow his .mind to be cfYfi!t.allizerLiuto.---this-OJ:.-that mould of m1lJfcreated thotl,~bL? He who cram'p~i.§. rnind within the limits oLany dog.:rllS, is to flieOccultist as unwise as re ChinesE.wo:tnfltlW'ho takes pleasure in deforming her feet and squeezing them into slippers of half the natural size; or the European. woman who ruins her own health and that of her offspring by deforming her body with tight .. lacing.

It will thus be seen that j f we regard the Theosophical Society as a training school for teaching the ABC of Occultism; the attempt of the earnest stu-




dent to practical ly carry out the First and Second Objects of the Society and to livea 'Theoscphic life win eonstitute a preliminary training which will fit him to approach witll profit first of all the theoretical, and then- the p~m:tk~l.,study of th~ ,Th}rd Object.

Under the First Object of establishing the nucleus of a iiuiversal brotlrerhood would fall the ~~t of that love and cornpass]on tb~Jlall ernHracir all men wlthou t,nistinction of rare" sex! .• sla5~;, "Cr~d or taste .. Ull([e;: Ute -Seconn woulucomethe process of ire-dug the....-· rd fro111 ~iudiQe an!! precQuception in matten; of regglf!t1u2.,hfloso-'p'by and se'iellee~ AndlJotll of t,hl:se would be preparatory to, the proper study ofthe Third Object) whidl deals with the undiscovered. laws of

nature and tttUl§:Ychic£1ccO)¥~x§.J!te!! .. [j1 man, ., .

The latter' study may be cQllvenlently classified under t"'W~oheads, - (a) Theoretical and (0) Practical Occultislll.But before a~tempt is made to'1teal with these two aspects of Occultism, I must insist upon a. great distinction being made between ~rea.l spiritual Occultism alld?bcctllt Arts or Magic.

_ U.ndet the heading: of Magic and .,he Occult ~tts f:al1~uc:h. arts, . an~l SCIences as h~t!l~ttH;tll,i:ll,~tlsnl~ ceremoma~mo!ru,g1C. astJology, p ]ys~(';al alchemy, the use of5pefls and enchantm,ents~n0cron1ancy, chartomaney, chmoTuancy; geoma·ncy, and a thouSal'l.~fand (')l1C - other m;'antic ads, "physical and astral clair. voyaace and clairaudience, psyeno-metry and nn almost 'eIld]ess'list l¥hich any 1iveJill":read person in the subj eet can fiU up at his own pleasu reo 'A, man need not De' moral to practise ,~lly of these th~ psyohic-lh.at Is, one wholtas an orgaiilsm sensitive in any degree to tlve influences of the next plane of ma.tter to our own-can blos$OJ!l into. a creditable nsy~, chometer, chartomantiet, cheircmantist, or any other manust, or into am astrologer or astral seer. And even if a person is by~ no means psychic he maybecome a very powerful hypnotist or mesmerist, or ellen a great pbysics.] alchemist or ceremonial magiciau and. en ..



chanter, if he is; taught the tight methods or discovers them. for himself. And here I am at present at no paTHS to convince sceptics of the truth of those arts,: but write for those only who knowthat they exist and are true arts, Brit what is to he noted :lS that the greatest villains on earth, provided they are psychie or ]n possession of the secret, can practise such thiugs with success. It is because of this that all such arts have been gnarded whh the greatest secrecy in the 133st; and are to a very great extent still kept very secret. But some of the Occult Arts are beginning to be kn05Vl1, especially hypnotism and mesmerism, and it is an imperative necessity to POJll1L 19 the dangers that menace society by placing theknowledge of such things in the hands of the unscrupulous and immoral,

Let any man of a serious and compassionate nature study the science of hvpuotism and see the awful force of suggestion 011 a hypnotized subject, and then SStY whether such a power of not only 111 oral life and death but even of physical life and death should be placed in Hie hands of any man, or what is worse, reserved to the medical facultymerely as such? Trris.faculty HuH denies hz toto the Occult Arts and is beginuiug to amuse itself with experimentsin the most dangerous of aU known sciences, tell us either that a suggestion call! he removed as easily as suggested, or that the moral sense of the subject will enable him to resist a suggestion tocoutmit a. crime even in the hypnotized state, But this is not true: ~a 5ugge~tioni~ a mental seed planted deep in tl e unres-i;strng SOil of th,e. p,~ychk ll~tu:rt;.of' ·~he lo~¥er mind 9f m~l1, 'W!l~~]l will blossom forthinfo act as soon as the tight tram of drCUlllstan~ces or. suitable surroundings present themselves .. The public :do 110t yet know the awful ·scourge to society that an unscrupulous man of strong hypnotic win Ct:\.l1 be; the respectable and sceptical public do not know the ease with which their young dal.lghters, who are the most sensitive of all to hypnotic influences and suggestinn, can be led \yilling




victims to their ruin by unscrupulous knaves.; they do 110t know how comparatively easy it is to make them sign their wins in favour of a hypnotic adventurer, or tell a chalice acquaintance where they keep the- key of their strong box. And yet hypnotism is not themost potent of the Occult Arts by many a degree. There are powers that can be used to sway nations as well as individuals, and all within the reach ofa I1lO1'8J leper with strong enough will, all . attainable by t1:H~ human animal who is indeed a minion times more powerful for evil than Ole most savage of the animal

or reptile kingdoms proper. .

But tlXHIE such are Occultists; they may be magicians and praetisers of the Occult Arts, but none are 'fit to. untie the shoe-latchet of the true Occultist, whose heart throbs ill response to the pulsation of the Ocean of Compassion and whose mind vibrates ill unison \,V'Hh th€ great harmony of the Irrtelligent Universe.

How mUJ1Y are those who think they ate students of Occultism simply beeause they can cast a horoscope or see fl picture in the Astral Light, or psychotnetrize the contents of a letter, or hold their breath a little longer than rither people, or even investigate ~t£pOQkS)l 'at first hand! Al1f1 yet they are not.within a thousand leagues of. the portals of the very infant school of Occultism where the "children" learn the letters of the elements and spell out the mantras of the tmiverse. But 'few 'will" bCC01:ne as little children," few care to enter the school inthe lowest ·class. of the HiurLocenis/'

The nerrnsdproduct of nineteenth century conceit and selfishness considers itself :fit for the highest form of the school, if not indeed to be its instructor) and so if it believes jn Occult Scien ce at all it wants to read all the books of tile Science and enter 011 practical expenmentb.efore it has even learnt the Ietters 01' the theory.

To return then to the theoretical side of real 0('cultism. This is to be learnt either from an Occultist


or discovered from books. Happy are those who find a teacher, fur teachers axe few, and though they may be ,;vHlillg to-teacli can sefdom find pupils ready or willing to submit to the discipline necessary before even theoretical knowledge can be impar'bed to them .. Much, 011 the other 11111111; call be learnt from books; but the study is one of enormous difficulty and of 110 a vai 1 u n less th e spiritual intui ti011 of tae student is dev.elop~d by UI~?uri!£.a~iQ~l, of desire.~ th:e ll2:!)it of mental concentration. J3uf even [lie theor:ebcal side of1)c(;ulJism is'for only the few. It is only for those-who have 110 divided interests; it isnot fDr .the doubters; not for the lazy, not fer the £:ea11Ul or vacillatmg. Once tEe uesue"for SpifItual K1wwledge and th'Bpo.ssihHity of realizing it presents itself to the mind ·there Is 110 further impetus wanted. The mind henceforth becomes >II one-pointed;' and moves steadily onward, attr:agingj£Litself by natural selection all the preliminary ktfmvledge necessary. 'I'he man hiS becorne !ieli-collSC]OllS.: is a.waKe and intelligent and regards his feUows as . 1) erson 5 still in: a dream or under the hypnotic in Hueuce of the: senses. But even he can (10 nothing practical with safety tmtil he finds a teacher: but find him he will when he is ready.

"'What the practical part of Occultism is, H" P. B. has nowhere distinctly stated in her public works. If she had it woukl no longer have been "occult," but we do know that the real spiritual secrets are of such a nature as to be incommunicable in words. In the article on,j Practical Occultism,' to which I have already referred, H. P. B. does not say what Practical Occultism is; bu t only gives j' a11 approximate idea of the conditions under which alone,' even when a teacher has been found, the ," study of Divine Wisdom can be pursued with safety." For this purpose she seleetstwelveptecepts from a treatise of seventy-three on pr~ctical1ustru~tiol1i of which the chief points ate as follows.-«



Th.e place chosen for instruction must be entirely I free fr?1~n.la1igl.1ai1t influences of ~~yery kind, ,physkat menta! anti morul-a somewhat difficult, if not almost unattainable, place to find in any large city.

Before the student is given any practicalinstrttction "face to faee" 1!emust acquire preliminary mstrnc- fl tion 111 a group of feUoW-8tuaLellts~ and 110 further instruction win be g~iV"en unless the candidate bas thoroughly puri£ed his mind, and is .~ at peace with all; especlally 'lvith Ids aliter selves/' that is to say, vvith big fenow-students. Such students must be united

~~ as the finger~ on one hand," :111,[1 if the n~joiciIlg or 50t.rO\V of one finds no echo in the hearts of the others, then the proper 'conditions are absent, for the disciples are like fhe strings of a lute, which differ in 'texhue and tension, hut which must be tuned into proper accord before the hand of the Master eng evoke from them the nature harmonies, which enshrine the words

of Wisdom, -

Moreover, all the vaill thin -5 of the world have to

be.1:!tterl;Z/telloUl1Ce:i an ,10"\! mucn :I . :;l1~V'or1d . tll'l.nks greata'!RTIlOt!le and lis Inghest seems a VH1]1 and emptydelusion to the calm and spiritualized mind of one who has set his, feet in the: path of true OCC111tiS1U!

. Tlren :again-and this is perhaps one of the most difficult thitlgS. for a \Vestern to understand-though theheart of the neophyte must (, throb in response to an that lives and breathes," yet lllust he isolate himself physically from aU confact ,vIlli oUters.. Ris beoolhg, crf'iltl~itig-:atp Sll:t'rl troWl TmiS'IbTto1Jched by iiOn~bufltiJJbself. This ~plains the reason of the isoIiiiotl practised by the Brahmans, their refusal to touch another's band, their throwing away of a glass out of which a non-BdJnnan has drunk. It also explains the begging bowl of the Buddhist Bikshu" and the words 'Of j esus, ,., Who touched me, for J 1 perceive that v.irtue has gone out of me?"

"His mind also must remain blind to' all but the universal truths in lurtuii" ; ana fastly,lie must touch



no anil:tLaLfuod, n015S;wWe, sri,rits} or nafeQ;t~, and above all must be absolutely d'iaste, .both plIy,s1caIly

and mentally.. -- -- - -- -

SGCJ1;thenj being the conditions, it is high time for members of the T. S. not to mention Occultism in the same breath with the Occult Arts, and when they hearof people who can cast a horoscope, or even evoke an elemental, they should refrain from instantly dubbing them Occultists, for the said amateurs of magic may be people who could not get through an examina. tion in o rdi nary respectability, tn ncb ] ess pass with honours the searching tests of the occult moral laws,

Thosewho understand the theosophical distinction between tll(' Personality and Individuality =het\veen the lin15~rmanelit and SeJ:pl:~lirl'ia[c'omP ... 9JJl!d that makes ..... !m.1}le average man, and t.p~ llTldSillg:.....Bpjo.t1tal11l~illlin tho.t personalitY-'whlCh, in the vast uiajority of cases; ;s Cl1sregaffied and refused recognition-will easily see the difference between true Occultism and the Occult Arts. .OcCUltiSlIl pertains to the higher trinity in man, to the divine Individuality thatpersists through the whole cycle of rebirths, whereas the Occult Arts are attainments of the Personalitv, of the lower. psyche or soul, wbich bas well been caned ·"the earthly, sensual anddevilish," Mind I do not say that because a man studies tbe Occult A.rts that he is" therefore, "earthly, sensual and devilish," bat I do assert that a thoroughly depraved and abandoned person can make just as much advance.in the lower aspects of these arts as the honest and l111- selfish student, But all of these arts are simplythe lower reflections of the One True Occult Art that pertains to the Hig-her Triad hI l1HUl; once the" Eye of Shiva," the organ of spiritual vision, uncloses, then all these arts are useless. There is a Spiritual Sense, which is One) and which can l'1e caned spiritual clairvcyance, spiritualclairaudience, or by any others ofth:e occult faculties, or artswith tlre prefix of "spiritual," and yet it is one. So that the Occultistmay, as far




as a. technical knowledge of the Occult Arts goes, be as one ,t having nothing, but yet possessing all things .. "

To conclude then; Occultism is, not Theosophy in the ordinary sense, .of the word, mnch less is it the OccultArts, for an earnest Theosophist is far nearer the path of Occultism than the dabbler in ~~les sciences maudites." There is another thing also that the obtrusive spirit of the agE, which would thrust its grimy 'and offensive person into vevery eanctuary, would dowell to remember. Occult Wisdom is no harlot that loves to display her charms to the first comer l she is, 011 the contrary, a chaste virgin, and he who would "yin her 111,116t do so by unselfish love and compassion, and not with the heat of passion" Let us bear in rnind the inscription at Sais in ancient Egypt; which told the worshippers at the. shrine of Isis: H I am all that hath been, and is" and shall be; and my veil no mortal Iiath hitherto raised."

And why has rIO ~'mortal ", raised the veil of spiritual nature? Simply because he must become 'limmortaP1 and conquer death before he, can rend the Veii of the Temple of Nature in twain. In other words he must live in the consciousness of his Immortal Self and be

.. at O]1€ with it, even as ~'J esus" was at one. with his "Father/l and the "H{.:;irt" of Buddhi was at one with Bodhi, the Ocean of Spiritual Love.

But though we cannot all be Buddhas and Christa in one birth-for the sacred.books tell us that from th~ ti~hat the heart be ms 9 Lanzo)" sv"iri u~rIfreedom, seven Dlrtlls at least must be lil~d hrou"gn beloTe the goal i~ reachec ~·stin we can an prepare for th~ )Ol1t"ney. ~,e can make our garments white; that is to say we can make pure our g.arm~i!ld and desire, 'Of sense and flesh, so thaf in another birth we may lmve a fit tabernacle for the indwelling Spirit of 1;O've, our r1ioher Self, to manifest itself to the

world. .


THE, TheosoJ?hical @,?cidy", is an,.iu}ernatioual body whiCll W:s!S founded at New Yorkl U.S., on the r"7th (lay of NOVell'lberj 1875, with three, well defined objects, viz:

FIRS'l'.- To form. Ih:t iUu;'leus of a V:nd'r!u.lal B.rl>thr;r/ioori of l1u'll~anJt.JJ 'i,1)J1'{lWlft.(lhhlr;d:fO"H (1fr~c~. er« e ..d; ~:e.r.; caste Ol'·,roJO;UY.

SECOND.-To promold i:}):e sind)! of Aryan. dnd oihe» Easier« N(Pr{J..iurts;

~f~1;~ns~ Pllil~JI)PM~Jj andSClence~~ and -(jommstrale 11M =r: .ofHiat

'['H1.,RD.-Too i~I'i}est!fIt!{e unexj[a,mea laws of NaIU!'t and t1tep1Yc!m; pmtlUs lal8tt.(in man.

The Felfows ofthe Society areeither members of its Branches (Ol; J .. ,()tiges) or unattaeh ec] to any Branch, and in territories where there are sufficient Brandles the latter are included in 8l Sedion~ :Eaeh Branch and each Sectimll has complete autonornv in all local affairs, AU eharters f(ltBr2llt.l.ciles and dip1.omas for me~lbers draw tltei! ~2l:11ctiou from the 1~hole SOclety, an,a are slgllcd 'and sealed in 1t8 name by the President and recorded in the particular Section where then-u::mber l1iHt;l have been ~dmjtted or elected,

The acceptance vof tire Becond and Third objects of tJ],e Society :is optional with those desiring to enter, the First-« Universal Bretherhood=being the o.nly Que to! which it is ex-

pectedall appricants win snbseribe, . .

The Society does notpretend to be able to establish at once 8l Ullivel's:al Brotherhood among' men, but only strives to create a nucleus for SlllCl1 a body}m;ld believes that !.'I) careful sh\Lclyof the rel~giol1s anc1phi]os~CQpbies of the past as wen as of the present day "\Ivi11 reveal. the conm~on basis upon )'\;hich aU~est and therefore the truth underlying them all, Lh6 organization. is therefore wholly unseetarian, with no creed or ,CLogllla to enforce Or impose, its motte being;


Hence in :i:ts ranks .and cooperating 111, i:ts work are to be f01.1l:1d profess,o.rs, (If aU faiths as wen as those who have none wllatev~r. ~orestri.ctiGl1 is p]aceg o~ its mel:ibers save that of loyalty to its one fundamen tal principle=-U niversal Brotherhoed. Nor is it as a Society to. be held responsible for the Op.i:UlfJ,l1S of its members, who, .. Sl1] have a ri~lit, to, hole] their own vIew,s and to receive for them from their fellow-members