Studies in Occultism; A Series of Reprints from the Writings of H. P. Blavatsky | Page 2

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
"Divina 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 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 strifes, 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
_upâsakas_ (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 shalt 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. Otherwise 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 _upâsakas_ 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