H. P. Blavatsky on Occultism

 

by Tim Rudbřg, © 2005.

 

This short article is a study and presentation of the term occultism as H. P. Blavatsky (1831-1891) [1] , one of the major innovators of esotericism and occultism during the 19^th century, understood and defined the term especially in her work “Isis Unveiled” (1877), and in three articles from 1888: Conversations on Occultism [2] , Practical Occultism, [3] and Occultism Versus the Occult Arts. [4]

 

HPB has from an etic [5] perspective been classified as an occultist, which in Hanegraaff’s and Faivre’s view generally means: any esotericist who tries to understand and adapt esotericism to the newly arisen disenchanted and secular world view especially after the industrialization or the 19^th century. [6]

 

This article intends to take a look at the emic [7] dimension or of how HPB, the occultist, herself understood occultism. It is thus mainly a presentation of emic material intended to show how occultism slowly evolved into an understanding of itself as an ‘ethical path’ or ‘way of life’ rather than an umbrella term for various ‘secret sciences’ or ‘sciences which deal with the secrets of nature’ which the term traditionally signified among esotericists.

 

HPB writes that “…the prisms through which Occultism appears, to those innocent of the philosophy, are as multicoloured and varied as human fancy can make them.” [8] In the following I thus intend to show how ‘true’ occultism was understood by HPB in her latter days.

 

In HPB’s first major work “Isis Unveiled” (1877) we find the following definition given: “Occultism embraces the whole range of psychological, physiological, cosmical, physical, and spiritual phenomena. From the word occult, hidden or secret; applying therefore to the study of the Kabala, astrology, alchemy, and all arcane sciences.” [9]

 

This early definition of occultism, early since the substantive occultism was not in use before Eliphas Levi (1810 - 1875), is much in line with the De Occulta Philosophia of Agrippa, a sort of synthesis term for all the sciences, which both are secret and deal with the secret forces in nature. Agrippa, however, did not use the substantive occultism but only the adjective.

 

From HPB’s above definition or specification of the substantive occultism, we find a consensus with the French occult tradition of Eliphas Levi, whom HPB read and introduced to the English speaking world by using and discussing many of his writings throughout her own work. Eliphas Levi most likely coined the substantive occultism in order to have an overall term that included or embrace all the classical occult arts and sciences such as Alchemy, Astrology, Magic, Kabbalah and Geomancy etc.

 

However, it seems that this first use of the term occultism was later modified or perhaps specified. In 1888 HPB argues that occultism, sui generis, is more than just the “occult arts” or secret sciences thus making a distinction between the “occult arts” and occultism.

 

HPB writes “…Occultism differs from Magic and other secret Sciences as the glorious sun differs 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.” [10] Occultism still embraces the “occult arts” as HPB wrote in 1877 and as Eliphas Levi held, but in itself it is something more. It is something which animates these sciences as spirit animates the body.

 

Occultism itself came to be viewed as a force, symbolised by a gate, which one enters into, but only passes through or encompass in ones being if one has purified the “animal soul” and killed out all desire for selfish gain, or as HPB writes: “…remember always, that true Occultism or Theosophy is the “Great Renunciation of SELF”. It is ALTRUISM …”Not for himself, but for the world, he lives,” as soon as he has pledged himself to the work…his personality must disappear, and he has to become a mere beneficent force in Nature.” [11] Here occultism is correlated with HPB’s usage of the term theosophy as a divine wisdom and is transformed into a spiritual practice through which one has to purify that aspect within the psychology of man in which desire for selfish gain is seated.

 

It this later definition or specification of the nature of ‘true’ occultism, occultism becomes an ethical and moral attainment or advancement which only can be reached by purification of the animal aspects of the personality through proper instruction and thus through initiation. This ‘true’ sort of occultism is not for every one, but only for the few who willingly take up the challenge of walking the sacrificial straight way and thus lead the life to light, as HPB argues.

 

If man has not purified his passionate and lustful nature his use of the “occult arts”, which is only the body or vehicle of occultism, will be for selfish gain, which in esoteric and symbolic terminology is called the ‘left hand path’ or ‘black magic’. One path leads to life and light for all and the other leads to death and darkness.

 

The “occult arts” are in themselves presented as mere value free tools which can be used for the common good (spiritual aspect) or for selfish gain (material aspect), just as science, philosophy and religion can, as is easily seen through the events of history.

 

We also find this double sided use in the classical occult science alchemy which in its spiritual aspect was used for transmutation into a higher state of life and in its lower aspect was used for making material gold in order to gain earthly riches.

The “occult arts” are thus used according to the user or the motivation of the entity directing it by his will.

 

HPB further writes: “How … can it be possible for a man to enter the “straight gate” of occultism when his daily living 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?” [12]

 

‘True’ occultism in HPB’s view is not just that one is fascinated with the occult and reads interesting occult books, it is an ‘ethical path’ or ‘spiritual practice’ which has to become, as HPB demandingly writes, “everything or nothing” [13] meaning that one must live it fully if one is to touch it at all.

 

She further writes: “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.” [14] and “… as well said by one believed to have sacrificed himself for humanity—“narrow is the gate and straight the way that leadeth unto life” eternal, and there “few be they that find it.” [15]

 

In HPB’s understanding of occultism the “occult arts” and magic are not primary – it is knowledge of the soul which is primary since it leads to the straight way of love and not into the pit of misused power.

 

HPB thus advises the student of occultism not to pursue the “occult arts” but rather Atma-Vidya that means knowledge of the soul or spirit. Knowledge of the soul is perceived to be what lifts man out of his lower constitution (or egotistic animal part) into the higher life meaning the more ethical life and pure life since the soul is the loving and higher aspect of man’s constitution according to theosophy.

 

HPB specifies that there are four aspects of occultism or kinds of “esoteric knowledge” using eastern Sanskrit terminology: 1. Yajna-Vidya, 2. Mahavidya, 3. Guhya-Vidya and 4. Atma-Vidya.

 

 “(1) Yajńa-Vidya, knowledge of the occult powers awakened in Nature by the performance of certain religious ceremonies and rites. (2) Mahavidya, the “great knowledge,” the magic of the Kabalists and of the Tantrika worship, often Sorcery of the worst description. (3) Guhya-Vidya, 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) ATMA-VIDYA, 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.” [16]

 

This short article has now come to an end, but I hope to have shown how occultism as it was understood by HPB in her latter days became a ‘spiritual practice’ which involved the whole life of the practician rather than just the “occult arts” themselves. I think that this emic understanding of occultism has some important implications for a further and broader understanding of what the etic category occultism entails, or in other words for an understanding of what happened during this specific historical ‘disenchanted’ period, especially considering the fact that occultism in part was a reaction against the materialistic - positivistic disinterested and objective study of the world, not only by attempting to merge the natural science of the day or scientism in general with esotericism or a vitalistic understanding of the universe, but by reasserting that a ‘true’ study of the world entails first of all a spiritual elevation of the potentiality of man’s soul as the ‘philosophical life’ of antiquity once did.

After thought:

Here are some APHORISMS by HPB from Lucifer, Vol. I, No. 1, September, 1887, p. 7 on Occultism which will demonstrate the point I have tried to make in this article::

"Occultism is not magic, though magic is one of its tools."

--
"Occultism is not the acquirement of powers, whether psychic or intellectual, though both are its servants. Neither is occultism the pursuit of happiness; as men understand the word; for the first step is sacrifice, the second, renunciation."

--

"Occultism is the science of life, the art of living."

 

Bibliography

 

• Blavatsky, H. P. Isis Unveiled, J. W. Bouton, New York, 1877.
• Blavatsky, H. P. Collected Writings, Volume IX, Compiled by Boris DE Zirkoff, The Theosophical Publishing House, U. S. A., 1986.
• Blavatsky, H. P. The Inner Group Teachings of H. P. Blavatsky, A Reconstruction of the Teachings by H. J. Spiernburg, Point Loma Publications, San Diego, 1985.
• Faivre, Antoine; Questions of Terminology Proper to the study of Esoteric Currents in Modern and Contemporary Europe, in Western Esotericism and the Science of Religion, edited by Antoine Faivre & Wouter J. Hanegraaff, Peeters, Belgium, 1998.
• Hanegraaff, Wouter J. New Age Religion and Western Culture, State University of New York Press, 1998.