Studies in Occultism; A Series of Reprints from the Writings of H. P. Blavatsky | Page 6

of certain religious ceremonies
and rites. (2) _Mahâ-Vidyâ_, the "great knowledge," the magic of the
Kabalists and of the _Tântrika_ worship, often Sorcery of the worst
description. (3) _Guhyâ-Vidyâ_, knowledge of the mystic powers
residing in Sound (Ether), hence in the Mantras (chanted prayers or
incantations) and depending on the rhythm and melody used; in other
words a magical performance based on Knowledge of the Forces of
Nature and their correlation; and (4) Âtma-Vidyâ, 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 Theosophist who
admires Light on the Path, 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. All the others may be mastered
and results obtained, whether good, bad, or indifferent; but
_Âtma-Vidyâ_ sets small value on them. It includes them all, and may
even use them occasionally, but it does so after purifying them of their
dross, for beneficent purposes, and taking care to deprive them of every
element of selfish motive. Let us explain: Any man or woman can set
himself or herself to study one or all of the above specified "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 and the _diploma-ed_ "Hypnotizers" 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
labors 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, hypnotism and

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
imposed upon students too hard, and who, therefore, lay Âtma-Vidyâ
or Occultism aside--go without it. Let them become magicians by all
means, even though they do become Voodoos and Dugpas for the next
ten incarnations.
But the interest of our readers will probably center on those who are
invincibly attracted towards the "Occult," yet who neither realize the
true nature of what they aspire towards, nor have they become
passion-proof, far less truly unselfish.
How about these unfortunates, we shall be asked, who are thus rent in
twain by conflicting forces? For it has been said too often to need
repetition, and the fact itself is patent to any observer, that when once
the desire for Occultism has really awakened in a man's heart, there
remains for him no hope of peace, no place of rest and comfort in all
the world. He is driven out into the wild and desolate spaces of life by
an ever-gnawing unrest he cannot quell. His heart is too full of passion
and selfish desire to permit him to pass the Golden Gate; he cannot find
rest or peace in ordinary life. Must he then inevitably fall into sorcery
and black magic, and through many incarnations heap up for himself a
terrible Karma? Is there no other road for him?
Indeed there is, we answer. Let him aspire to no higher than he feels
able to accomplish. Let him not take a burden upon himself too heavy
for him to carry. Without ever becoming a "Mahâtmâ," a Buddha, or a
Great Saint, let