# Studies in Occultism

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> 
> STUDIES
> IN
> OCCULTISM
> 
> by
> 
> H.P. BLAVATSKY
> 
> STUDIES IN OCCULTISM
> 
> A Series of Reprints from the Writings
> 
> of
> 
> H.P. BLAVATSKY
> 
> NO. 1
> 
> PRACTICAL OCCULTISM
> 
> OCCULTISM VERSUS THE OCCULT ARTS
> 
> THE BLESSINGS OF PUBLICITY
> 
> POINT LOMA EDITION
> 
> The Aryan Theosophical Press
> Point Loma, California
> 1910
> 
> See Book List at the end of this volume for the other numbers of this
> Series and also for other Theosophical literature.
> 
> CONTENTS
> 
>                                       PAGE
> 
> Practical Occultism                      1
>   From _Lucifer_, April, 1888
> 
> Occultism versus the Occult Arts        17
>   From _Lucifer_, May, 1888
> 
> The Blessings of Publicity              42
>   From _Lucifer_, August, 1891
> 
> 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.--_Lucifer_, Vol. I,
> p. 7.
> 
> PRACTICAL OCCULTISM
> 
> IMPORTANT TO STUDENTS
> 
> As some of the letters in the Correspondence of this month show, there
> are many people who are looking for practical instruction in Occultism.
> It becomes necessary, therefore, to state once for all:--
> 
> (_a_) The essential difference between theoretical and practical
> Occultism; or what is generally known as Theosophy on the one hand, and
> Occult science on the other, and:--
> 
> (_b_) The nature of the difficulties involved in the study of the latter.
> 
> It is easy to become a Theosophist. Any person of average intellectual
> capacities, and a leaning toward the metaphysical; of pure, unselfish
> life, who finds more joy in helping his neighbor than in receiving help
> himself; one who is ever ready to sacrifice his own pleasures for the
> sake of other people; and who loves Truth, Goodness, and Wisdom for
> their own sake, not for the benefit they may confer--is a Theosophist.
> 
> But it is quite another matter to put oneself upon the path which leads
> to the knowledge of what is good to do, as to the right discrimination
> of good from evil; a path which also leads a man to that power through
> which he can do the good he desires, often without even apparently
> lifting a finger.
> 
> Moreover, there is one important fact with which the student should be
> made acquainted. Namely, the enormous, almost limitless responsibility
> assumed by the teacher for the sake of the pupil. From the Gurus of the
> East who teach openly or secretly, down to the few Kabalists in Western
> lands who undertake to teach the rudiments of the Sacred Science to
> their disciples--those western Hierophants being often themselves
> ignorant of the danger they incur--one and all of these "Teachers" are
> subject to the same inviolable law. From the moment they begin _really_
> to teach, from the instant they confer _any_ power--whether psychic,
> mental, or physical--on their pupils, they take upon themselves _all_
> the sins of that pupil, in connexion with the Occult Sciences, whether
> of omission or commission, until the moment when initiation makes the
> pupil a Master and responsible in his turn. There is a weird and mystic
> religious law, greatly reverenced and acted upon in the Greek,
> half-forgotten in the Roman Catholic, and absolutely extinct in the
> Protestant Church. It dates from the earliest days of Christianity and
> has its basis in the law just stated, of which it was a symbol and an
> expression. This is the dogma of the absolute sacredness of the relation
> between the god-parents who stand sponsors for a child.[A]
> 
> These tacitly take upon themselves all the sins of the newly baptized
> child--(anointed, as at the initiation, a mystery truly!)--until the day
> when the child becomes a responsible unit, knowing good and evil. Thus
> it is clear why the "Teachers" are so reticent, and why "Chelas" are
> required to serve a seven years 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 qua 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 _upasakas_ (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 _upasakas_ 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 one finds no
> echo in the breasts of the others, then the required conditions are
> absent, and it is useless to proceed.
> 
>      [This can hardly happen if the preliminary choice made was
>      consistent with the magnetic requirements. It is known that Chelas
>      otherwise promising and fit for the reception of truth, had to
>      wait for years on account of their temper and the impossibility
>      they felt to put themselves _in tune_ with their companions. For--]
> 
> 5. The co-disciples must be tuned by the guru as the strings of a lute
> (_vina_) each different from the others, yet each emitting sounds in
> harmony with all. Collectively they must form a key-board answering in
> all its parts to thy lightest touch (the touch of the Master). Thus
> their minds shall open for the harmonies of Wisdom, to vibrate as
> knowledge through each and all, resulting in effects pleasing to the
> presiding gods (tutelary or patron-angels) and useful to the Lanoo. So
> shall Wisdom be impressed forever on their hearts and the harmony of the
> law shall never be broken.
> 
> 6. Those who desire to acquire the knowledge leading to the _Siddhis_
> (occult powers) have to renounce all the vanities of life and of the
> world (here follows enumeration of the Siddhis).
> 
> 7. None can feel the difference between himself and his
> fellow-students, such as "I am the wisest," "I am more holy and pleasing
> to the teacher, or in my community, than my brother," etc.,--and remain
> an upasaka. His thoughts must be predominantly fixed upon his heart,
> chasing therefrom every hostile thought to any living being. It (the
> heart) must be full of the feeling of its non-separateness from the rest
> of beings as from all in Nature; otherwise no success can follow.
> 
> 8. A _Lanoo_ (disciple) has to dread external living influence alone
> (magnetic emanations from living creatures). For this reason while at
> one with all, in his _inner nature_, he must take care to separate his
> outer (external) body from every foreign influence: none must drink out
> of, or eat in his cup but himself. He must avoid bodily contact (i.e.,
> being touched or touch) with human, as with animal being.
> 
>      [No pet animals are permitted, and it is forbidden even to touch
>      certain trees and plants. A disciple has to live, so to say, in his
>      own atmosphere in order to individualize it for occult purposes.]
> 
> 9. The mind must remain blunt to all but the universal truths in
> nature, lest the "Doctrine of the Heart" should become only the
> "Doctrine of the Eye," (i.e., empty exoteric ritualism).
> 
> 10. No animal food of whatever kind, nothing that has life in it should
> be taken by the disciple. No wine, no spirits, or opium should be used;
> for these are like the _Lhama-yin_ (evil spirits), who fasten upon the
> unwary, they devour the understanding.
> 
>      [Wine and spirits are supposed to contain and preserve the bad
>      magnetism of all the men who helped in their fabrication; the meat
>      of each animal, to preserve the psychic characteristics of its
>      kind.]
> 
> 11. Meditation, abstinence in all, the observation of moral duties,
> gentle thoughts, good deeds and kind words, as good will to all and
> entire oblivion of Self, are the most efficacious means of obtaining
> knowledge and preparing for the reception of higher wisdom.
> 
> 12. It is only by virtue of a strict observance of the foregoing rules
> that a Lanoo can hope to acquire in good time the Siddhis of the
> Arhats, the growth which makes him become gradually One with the
> Universal ALL.
> 
>        *       *       *       *       *
> 
> These 12 extracts are taken from among some 73 rules, to enumerate which
> would be useless as they would be meaningless in Europe. But even these
> few are enough to show the immensity of the difficulties which beset the
> path of the would-be "Upasaka," who has been born and bred in Western
> lands.[B]
> 
> All western, and especially English, education is instinct with the
> principle of emulation and strife; each boy is urged to learn more
> quickly, to outstrip his companions, and to surpass them in every
> possible way. What is mis-called "friendly rivalry" is assiduously
> cultivated, and the same spirit is fostered and strengthened in every
> detail of life.
> 
> With such ideas "educated into" him from his childhood, how can a
> Western bring himself to feel towards his co-students "as the fingers on
> one hand"? Those co-students, too, are not of his _own selection_, or
> chosen by himself from personal sympathy and appreciation. They are
> chosen by his teacher on far other grounds, and he who would be a
> student must _first_ be strong enough to kill out in his heart all
> feelings of dislike and antipathy to others. How many Westerns are ready
> even to attempt this in earnest?
> 
> And then the details of daily life, the command not to touch even the
> hand of one's nearest and dearest. How contrary to Western notions of
> affection and good feeling! How cold and hard it seems. Egotistical too,
> people would say, to abstain from giving pleasure to others for the sake
> of one's own development. Well, let those who think so defer till
> another lifetime the attempt to enter the path in real earnest. But let
> them not glory in their own fancied unselfishness. For, in reality, it
> is only the seeming appearances which they allow to deceive them, the
> conventional notions, based on emotionalism and gush, or so-called
> courtesy, things of the unreal life, not the dictates of Truth.
> 
> But even putting aside these difficulties, which may be considered
> "external," though their importance is none the less great, how are
> students in the West to "attune themselves" to harmony as here required
> of them? So strong has personality grown in Europe and America, that
> there is no school of artists even whose members do not hate and are not
> jealous of each other. "Professional" hatred and envy have become
> proverbial; men seek each to benefit himself at all costs, and even the
> so-called courtesies of life are but a hollow mask covering these demons
> of hatred and jealousy.
> 
> In the East the spirit of "non-separateness" is inculcated as steadily
> from childhood up, as in the West the spirit of rivalry. Personal
> ambition, personal feelings and desires, are not encouraged to grow so
> rampant there. When the soil is naturally good, it is cultivated in the
> right way, and the child grows into a man in whom the habit of
> subordination of one's lower to one's higher Self is strong and
> powerful. In the West men think that their own likes and dislikes of
> other men and things are guiding principles for them to act upon, even
> when they do not make of them the law of their lives and seek to impose
> them upon others.
> 
> Let those who complain that they have learned little in the Theosophical
> Society lay to heart the words written in an article in the _Path_ for
> last February:--"The key in each degree is the _aspirant himself_." It
> is not "the fear of God" which is "the beginning of Wisdom," but the
> knowledge of SELF which is WISDOM ITSELF.
> 
> How grand and true appears, thus, to the student of Occultism who has
> commenced to realize some of the foregoing truths, the answer given by
> the Delphic Oracle to all who came seeking after Occult Wisdom--words
> repeated and enforced again and again by the wise Socrates:--MAN KNOW
> THYSELF.
> 
> Chelaship has nothing _whatever_ to do with means of subsistence or
> anything of the kind, for a man can isolate his mind entirely from his
> body and its surroundings. Chelaship is a _state of mind_, rather than a
> life according to hard and fast rules, on the physical plane. This
> applies especially to the earlier, probationary period, while the rules
> given in _Lucifer_ for April last pertain properly to a later stage,
> that of actual occult training and the development of occult powers and
> insight. These rules indicate, however, the mode of life which ought to
> be followed by all aspirants _so far as practicable_, since it is the
> most helpful to them in their aspirations.
> 
> It should never be forgotten that Occultism is concerned with the _inner
> man_, who must be strengthened and freed from the dominion of the
> physical body and its surroundings, which must become his servants.
> Hence the _first_ and chief necessity of Chelaship is a spirit of
> absolute unselfishness and devotion to Truth; then follow self-knowledge
> and self-mastery. These are all-important; while outward observance of
> fixed rules of life is a matter of secondary moment.--_Lucifer_: IV,
> 348, note.
> 
> OCCULTISM VERSUS THE OCCULT ARTS
> 
>     "I oft have heard, but ne'er believed till now,
>     There are, who can by potent magic spells
>     Bend to their crooked purpose Nature's laws."
>                                         _Milton_
> 
> In this month's Correspondence several letters testify to the strong
> impression produced on some minds by our last month's article "Practical
> Occultism." Such letters go far to prove and strengthen two logical
> conclusions:--
> 
> (_a_) There are more well-educated and thoughtful men who believe in the
> existence of Occultism and Magic (the two differing vastly) than the
> modern materialist dreams of; and:--
> 
> (_b_) That most of the believers (comprising many theosophists) have no
> definite idea of the nature of Occultism and confuse it with the Occult
> sciences in general, the "Black art" included.
> 
> Their representations of the powers it confers upon man, and of the
> means to be used to acquire them are as varied as they are fanciful.
> Some imagine that a master in the art, to show the way, is all that is
> needed to become a Zanoni. Others, that one has but to cross the Canal
> of Suez and go to India to bloom forth as a Roger Bacon or even a Count
> St. Germain. Many take for their ideal Margrave with his ever-renewing
> youth, and care little for the soul as the price paid for it. Not a few,
> mistaking "Witch-of-Endorism" pure and simple, for Occultism--"through
> the yawning Earth from Stygian gloom, call up the meager ghost to walks
> of light," and want, on the strength of this feat, to be regarded as
> full blown Adepts. "Ceremonial Magic" according to the rules mockingly
> laid down by Eliphas Levi, is another imagined _alter ego_ of the
> philosophy of the Arhats of old. In short, the prisms through which
> Occultism appears, to those innocent of the philosophy, are as
> multicolored and varied as human fancy can make them.
> 
> 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 harbor 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 _Gupta-Vidya_, "Secret Knowledge." But the knowledge of
> what? Some of the Sanskrit terms may help us.
> 
> There are four (out of the many other) names of the various kinds of
> Esoteric Knowledge or Sciences given, even in the exoteric Puranas.
> There is (1) _Yajna-Vidya_,[C] knowledge of the occult powers awakened
> in Nature by the performance of certain religious ceremonies and rites.
> (2) _Maha-Vidya_, 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. 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
> _Atma-Vidya_ 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 Atma-Vidya 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 "Mahatma," a Buddha, or a Great
> Saint, let him study the philosophy and the "Science of Soul," and he
> can become one of the modest benefactors of humanity, without any
> "superhuman" powers. _Siddhis_ (or the Arhat powers) are only for those
> who are able to "lead the life," to comply with the terrible sacrifices
> required for such a training, and to comply with them _to the very
> letter_. Let them know at once and remember always, that _true Occultism
> or Theosophy_ is the "Great Renunciation of SELF," unconditionally and
> absolutely, in thought as in action. It is ALTRUISM, and it throws him
> who practises it out of calculation of the ranks of the living
> altogether. "Not for himself, but for the world, he lives," as soon as
> he has pledged himself to the work. Much is forgiven during the first
> years of probation. But, no sooner is he "accepted" than his
> personality must disappear, and he has to become _a mere beneficent
> force in Nature_. There are two poles for him after that, two paths, and
> no midward place of rest. He has either to ascend laboriously, step by
> step, often through numerous incarnations and _no Devachanic break_, the
> golden ladder leading to Mahatmaship (the _Arhat_ or _Bodhisattva_
> condition), or--he will let himself slide down the ladder at the first
> false step, and roll down into _Dugpa-ship_....
> 
> All this is either unknown or left out of sight altogether. Indeed, one
> who is able to follow the silent evolution of the preliminary
> aspirations of the candidates, often finds strange ideas quietly taking
> possession of their minds. There are those whose reasoning powers have
> been so distorted by foreign influences that they imagine that animal
> passions can be so sublimated and elevated that their fury, force, and
> fire can, so to speak, be turned inwards; that they can be stored and
> shut up in one's breast, until their energy is, not expanded, but
> turned toward higher and more holy purposes; namely, _until their
> collective and unexpanded strength enables their possessor to enter the
> true Sanctuary of the Soul_ and stand therein in the presence of the
> _Master_--the Higher Self! For this purpose they will not
> struggle with their passions nor slay them. They will simply, by a
> strong effort of will put down the fierce flames and keep them at bay
> within their natures, allowing the fire to smolder under a thin layer of
> ashes. They submit joyfully to the torture of the Spartan boy who
> allowed the fox to devour his entrails rather than part with it. Oh,
> poor, blind visionaries!
> 
> As well hope that a band of drunken chimney-sweeps, hot and greasy from
> their work, may be shut up in a Sanctuary hung with pure white linen,
> and that instead of soiling and turning it by their presence into a heap
> of dirty shreds, they will become masters in and of the sacred recess,
> and finally emerge from it as immaculate as that recess. Why not imagine
> that a dozen of skunks imprisoned in the pure atmosphere of a _Dgon-pa_
> (a monastery) can issue out of it impregnated with all the perfumes of
> the incenses used?... Strange aberration of the human mind. Can it be
> so? Let us argue.
> 
> The "Master" in the Sanctuary of our souls is "the Higher Self"--the
> divine spirit whose consciousness is based upon and derived solely (at
> any rate during the mortal life of the man in whom it is captive) from
> the Mind, which we have agreed to call the _Human Soul_ (the "Spiritual
> Soul" being the vehicle of the Spirit). In its turn the former (the
> _personal_ or human soul) is a compound in its highest form, of
> spiritual aspirations, volitions and divine love; and in its lower
> aspect, of animal desires and terrestrial passions imparted to it by its
> associations with its vehicle, the seat of all these. It thus stands as
> a link and a medium between the animal nature of man which its higher
> reason seeks to subdue, and his divine spiritual nature to which it
> gravitates, whenever it has the upper hand in its struggle with the
> _inner animal_. The latter is the instinctual "animal Soul" and is the
> hotbed of those passions, which, as just shown, are lulled instead of
> being killed, and locked up in their breasts by some imprudent
> enthusiasts. Do they still hope to turn thereby the muddy stream of the
> animal sewer into the crystalline waters of life? And where, on what
> neutral ground can they be imprisoned so as not to affect man? The
> fierce passions of love and lust are still alive and they are allowed to
> still remain in the place of their birth--_that same animal soul_; for
> both the higher and the lower portions of the "Human Soul" or Mind
> reject such inmates, though they cannot avoid being tainted with them as
> neighbors. The "Higher Self" or Spirit is as unable to assimilate such
> feelings as water to get mixed with oil or unclean liquid tallow. It is
> thus the mind alone--the sole link and medium between the man of earth
> and the Higher Self--that is the only sufferer, and which is in the
> incessant danger of being dragged down by those passions that may be
> reawakened at any moment, and perish in the abyss of matter. And how
> can it ever attune itself to the divine harmony of the highest
> Principle, when that harmony is destroyed by the mere presence, within
> the Sanctuary in preparation, of such animal passions? How can harmony
> prevail and conquer, when the soul is stained and distracted with the
> turmoil of passions and the terrestrial desires of the bodily senses, or
> even of the "Astral man"?
> 
> For this "Astral"--the shadowy "double" (in the animal as in man)--is
> not the companion of the _divine Ego_ but of the _earthly body_. It is
> the link between the personal Self, the lower consciousness of
> _Manas_ and the Body, and is the vehicle of _transitory_, _not
> of immortal life_. Like the shadow projected by man, it follows his
> movements and impulses slavishly and mechanically, and leans therefore
> to matter without ever ascending to Spirit. It is only when the power of
> the passions is dead altogether, and when they have been crushed and
> annihilated in the retort of an unflinching will; when not only all the
> lusts and longings of the flesh are dead, but also the recognition of
> the personal Self is killed out and the "astral" has been reduced in
> consequence to a cipher, that the Union with the "Higher Self" can take
> place. Then when the "astral" reflects only the conquered man, the still
> living, but no more the longing, selfish personality, then the brilliant
> _Augoeides_, the divine Self, can vibrate in conscious harmony
> with both the poles of the human Entity--the man of matter purified, and
> the ever pure Spiritual Soul--and stand in the presence of the
> Master Self, the Christos of the mystic Gnostics, blended,
> merged into, and one with IT for ever.[D]
> 
> 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 honorable, 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 _egoisme a 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 endeavor 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 Retribution.
> 
> 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
> Atma-Vidya. 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 laboring.
> 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....
> 
> Let them stop here and attempt no more in their great weakness. For if,
> while turning their backs on the narrow gate, they are 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...._
> 
> THE BLESSINGS OF PUBLICITY
> 
> A well-known public lecturer, a distinguished Egyptologist, said, in one
> of his lectures against the teachings of Theosophy, a few suggestive
> words, which are now quoted and must be answered:--
> 
>      It is a delusion to suppose there is anything in the experience or
>      wisdom of the past, the ascertained results of which can only be
>      communicated from beneath the cloak and mask of mystery....
>      Explanation is the Soul of Science. They will tell you _we cannot
>      have their knowledge without living their life_.... Public
>      experimental research, the printing press, and a free-thought
>      platform, have abolished the need of mystery. It is no longer
>      necessary for science to take the veil, as she was forced to do for
>      security in times past....
> 
> This is a very mistaken view in one aspect. "Secrets of the purer and
> profounder life" not only _may_ but _must_ be made universally known.
> But _there are secrets that kill_ in the arcana of Occultism, and unless
> a man _lives the life_ he cannot be entrusted with them.
> 
> The late Professor Faraday had very serious doubts whether it was quite
> wise and reasonable to give out to the public at large certain
> discoveries of modern science. Chemistry had led to the invention of too
> terrible means of destruction in our century to allow it to fall into
> the hands of the profane. What man of sense--in the face of such
> fiendish applications of dynamite and other explosive substances as are
> made by those incarnations of the Destroying Power, who glory in calling
> themselves Anarchists and Socialists--would not agree with us in
> saying:--Far better for mankind that it should never have blasted a rock
> by modern perfected means, than that it should have shattered the limbs
> of one per cent even of those who have been thus destroyed by the
> pitiless hand of Russian Nihilists, Irish Fenians, and Anarchists. That
> such discoveries, and chiefly their murderous application, ought to
> have been withheld from public knowledge may be shown on the authority
> of statistics and commissions appointed to investigate and record the
> result of the evil done. The following information gathered from public
> papers will give an insight into what may be in store for wretched
> mankind.
> 
> England alone--the center of civilization--has 21,268 firms fabricating
> and selling explosive substances.[E] But the centers of the dynamite
> trade, of infernal machines, and other such results of modern
> civilization, are chiefly at Philadelphia and New York. It is in the
> former city of "Brotherly Love" that the now most famous manufacturer of
> explosives flourishes. It is one of the well-known respectable
> citizens--the inventor and manufacturer of the most murderous "dynamite
> toys"--who, called before the Senate of the United States anxious to
> adopt means for the repression of a _too free trade_ in such implements,
> found an argument that ought to become immortalized for its cynical
> sophistry--"My _machines_," that expert is reported to have said--"are
> quite _harmless to look at_; as they may be manufactured in the shape of
> oranges, hats, boats, and anything one likes.... Criminal is he who
> murders people by means of such machines, not he who manufactures them.
> The firm refuses to admit that were there no supply there would be no
> incentive for demand on the market; but insists that every demand should
> be satisfied by a supply ready at hand."
> 
> That "supply" is the fruit of civilization and of the publicity given to
> the discovery of every murderous property in matter. What is it? As
> found in the Report of the Commission appointed to investigate the
> variety and character of the so-called "infernal machines," so far the
> following implements of instantaneous human destruction are already on
> hand. The most fashionable of all among the many varieties fabricated
> by Mr. Holgate are the "Ticker," the "Eight Day Machine," the "Little
> Exterminator," and the "Bottle Machines." The "Ticker" is in appearance
> like a piece of lead, a foot long and four inches thick. It contains an
> iron or steel tube full of a kind of gunpowder invented by Holgate
> himself. That gunpowder, in appearance like any other common stuff of
> that name, has, however, an explosive power two hundred times stronger
> than common gunpowder; the "Ticker" containing thus a powder which
> equals in force two hundred pounds of the common gunpowder. At one end
> of the machine is fastened an invisible clock-work meant to regulate the
> time of the explosion, which time may be fixed from one minute to
> thirty-six hours. The spark is produced by means of a steel needle which
> gives a spark at the touch-hole, and communicates thereby the fire to
> the whole machine.
> 
> The "Eight Day Machine" is considered the most powerful, but at the same
> time the most complicated, of all those invented. One must be familiar
> with handling it before a full success can be secured. It is owing to
> this difficulty that the terrible fate intended for London Bridge and
> its neighborhood was turned aside by the instantaneous killing instead
> of the two Fenian criminals. The size and appearance of that machine
> changes, Proteus-like, according to the necessity of smuggling it in, in
> one or another way, unperceived by the victims. It may be concealed in
> bread, in a basket of oranges, in a liquid, and so on. The Commission of
> Experts is said to have declared that its explosive power is such as to
> reduce to atoms instantly the largest edifice in the world.
> 
> The "Little Exterminator" is an innocent-looking plain utensil having
> the shape of a modest jug. It contains neither dynamite nor powder, but
> secretes, nevertheless, a deadly gas, and has a hardly perceptible
> clock-work attached to its edge, the needle of which points to the time
> when that gas will effect its escape. In a shut-up room this new "vril"
> of lethal kind will _smother to death, nearly instantaneously_, every
> living being within a distance of a hundred feet radius of the murderous
> jug. With these three "latest novelties" in the high season of Christian
> civilization, the catalog of the dynamiters is closed; all the rest
> belongs to the old "fashion" of the past years. It consists of hats,
> _porte cigars_, bottles of ordinary kind, and even _ladies' smelling
> bottles_, filled with dynamite, nitro-glycerin, etc., etc.--weapons,
> some of which, following unconsciously Karmic law, killed many of the
> dynamiters in the last Chicago _revolution_. Add to this the forthcoming
> long-promised Keeley's vibratory force, capable of reducing in a few
> seconds a dead bullock to a heap of ashes, and then ask yourself if the
> _Inferno_ of Dante as a locality can ever rival earth in the production
> of more hellish engines of destruction?
> 
> Thus, if purely material implements are capable of blowing up, from a
> few corners, the greatest cities of the globe, provided the murderous
> weapons are guided by expert hands--what terrible dangers might not
> arise from magical _occult_ secrets being revealed, and allowed to fall
> into the possession of ill-meaning persons! A thousand times more
> dangerous and lethal are these, because neither the criminal hand, nor
> the _immaterial_ invisible weapon used, can ever be detected.
> 
> The congenital _black_ magicians--those who, to an innate propensity
> towards evil, unite highly-developed mediumistic natures--are but too
> numerous in our age. It is nigh time then that the psychologists and
> believers, at least, should cease advocating the beauties of publicity
> and claiming knowledge of the secrets of nature for all. It is not in
> our age of "suggestion" and "explosives" that Occultism can open wide
> the doors of its laboratories except to those who _do_ live the life.
> 
>                                                             H.P.B.
> 
> FOOTNOTES:
> 
> [A] So holy is the connexion thus formed deemed in the Greek
> Church, that a marriage between god-parents of the same child is
> regarded as the worst kind of incest, is considered illegal, and is
> dissolved by law; and this absolute prohibition extends even to the
> children of one of the sponsors as regards those of the other.
> 
> [B] Be it remembered that _all_ "Chelas," even lay disciples,
> are called Upasaka until after their first initiation, when they become
> Lanoo-Upasaka. To that day, even those who belong to Lamaseries and are
> _set apart_, are considered as "laymen."
> 
> [C] "The _Yajna_," say the Brahmans, "exists from eternity, for
> it proceeded forth from the Supreme One ... in whom it lay dormant from
> '_no_ beginning.' It is the key to the Traividya, the thrice
> sacred science contained in the Rig verses, which teaches the Yajus or
> sacrificial mysteries. 'The Yajna' exists as an invisible thing at all
> times; it is like the latent power of electricity in an electrifying
> machine, requiring only the operation of a suitable apparatus in order
> to be elicited. It is supposed to extend from the _Ahavaniya_ or
> sacrificial fire to the heavens, forming a bridge or ladder by means of
> which the sacrificer can communicate with the world of gods and spirits,
> and even ascend when alive to their abodes."--Martin Haug's _Aitareya
> Brahmana_.
> 
> "This _Yajna_ is again one of the forms of the _Akasa_; and the
> mystic word calling it into existence and pronounced mentally by the
> initiated Priest is the Lost Word receiving impulse through WILL
> POWER."--_Isis Unveiled_, Vol. I. Introduction. See _Aitareya
> Brahmana_, Haug.
> 
> [D] Those who would feel inclined to see three _Egos_ in one
> man will show themselves unable to perceive the metaphysical meaning.
> Man is a trinity composed of Body, Soul and Spirit; but _man_ is
> nevertheless _one_ and is surely not his body. It is the latter which is
> the property, the transitory clothing of the man. The three "Egos" are
> MAN in his three aspects on the astral, intellectual or
> psychic, and the Spiritual planes, or states.
> 
> [E] Nitro-glycerin has found its way even into medical
> compounds. Physicians and druggists are vying with the Anarchists in
> their endeavors to destroy the surplus of mankind. The famous chocolate
> tablets against dyspepsia are said to contain nitro-glycerin! They may
> save, but they can kill still more easily.
> 
> _There is No Religion Higher than Truth_
> 
> The Universal Brotherhood and Theosophical Society
> 
> _Established for the benefit of the people of the earth & all creatures_
> 
>        *       *       *       *       *
> 
> OBJECTS
> 
> This BROTHERHOOD is part of a great and universal movement which has
> been active in all ages.
> 
> This Organization declares that Brotherhood is a fact in Nature. Its
> principal purpose is to teach Brotherhood, demonstrate that it is a fact
> in nature and make it a living power in the life of humanity.
> 
> Its subsidiary purpose is to study ancient and modern religions,
> science, philosophy and art; to investigate the laws of nature and the
> divine powers in man.
> 
>        *       *       *       *       *
> 
> The Universal Brotherhood and Theosophical Society, founded by
> H.P. Blavatsky at New York, 1875, continued after her death under the
> leadership of the co-founder, William Q. Judge, and now under the
> leadership of their successor, Katherine Tingley, has its Headquarters
> at the International Theosophical Center, Point Loma, California.
> 
> This Organization is not in any way connected with nor does it endorse
> any other societies using the name of Theosophy.
> 
> The Universal Brotherhood and Theosophical Society welcomes to
> membership all who truly love their fellow men and desire the
> eradication of the evils caused by the barriers of race, creed, caste or
> color, which have so long impeded human progress; to all sincere lovers
> of truth and to all who aspire to higher and better things than the mere
> pleasures and interests of a worldly life, and are prepared to do all in
> their power to make Brotherhood a living energy in the life of humanity,
> its various departments offer unlimited opportunities.
> 
> The whole work of the Organization is under the direction of the Leader
> and Official Head, Katherine Tingley, as outlined in the Constitution.
> 
>        *       *       *       *       *
> 
> Do not fail to profit by the following:
> 
>      It is a regrettable fact that many people use the name of Theosophy
>      and of our Organization for self-interest, as also that of H.P.
>      Blavatsky, the Foundress, to attract attention to themselves and to
>      gain public support. This they do in private and public speech and
>      in publications, also by lecturing throughout the country. Without
>      being in any way connected with the Universal Brotherhood and
>      Theosophical Society, in many cases they permit it to be
>      inferred that they are, thus misleading the public, and many honest
>      inquirers are hence led away from the truths of Theosophy as
>      presented by H.P. Blavatsky and her successors, William Q. Judge
>      and Katherine Tingley, and practically exemplified in their
>      Theosophical work for the uplifting of humanity.
> 
> The International Brotherhood League
> 
> Founded in 1897 by Katherine Tingley
> 
> ITS OBJECTS ARE:
> 
> 1. To help men and women to realize the nobility of their calling and
> their true position in life.
> 
> 2. To educate children of all nations on the broadest lines of Universal
> Brotherhood, and to prepare destitute and homeless children to become
> workers for humanity.
> 
> 3. To ameliorate the condition of unfortunate women, and assist them to
> a higher life.
> 
> 4. To assist those who are, or have been, in prisons, to establish
> themselves in honorable positions in life.
> 
> 5. To abolish capital punishment.
> 
> 6. To bring about a better understanding between so-called savage and
> civilized races, by promoting a closer and more sympathetic relationship
> between them.
> 
> 7. To relieve human suffering resulting from flood, famine, war, and
> other calamities; and, generally, to extend aid, help and comfort to
> suffering humanity throughout the world.
> 
> For further information regarding the above Notices, address
> 
> KATHERINE TINGLEY
> International Theosophical Headquarters,
> Point Loma, California
> 
> Books Recommended to Inquirers
> 
> For _complete_ Book List write to
> 
> The Theosophical Publishing Co., Point Loma, California
> 
>        *       *       *       *       *
> 
> Isis Unveiled (H.P. Blavatsky). 2 vols., royal 8vo, about
> 1400 pages; cloth; with portrait of the author. _Point Loma
> Edition, with a preface._ Postpaid                               4.00
> 
> Key to Theosophy, The (H.P. Blavatsky). _Point Loma Edition,
> with Glossary and exhaustive Index. Portraits of H.P.
> Blavatsky and W.Q. Judge._ 8vo, cloth, 400 pages. Postpaid       2.25
> 
>      A clear exposition of Theosophy in form of question and
>      answer. The book for Students.
> 
> Secret Doctrine, The (H.P. Blavatsky). The Synthesis of
> Science, Religion, and Philosophy. New Point Loma Edition, 2
> vols., royal 8vo, about 1500 pages; cloth. Postpaid             10.00
> 
> Voice of the Silence, The (For the daily use of disciples).
> Translated and annotated by H.P. Blavatsky. Pocket size,
> leather                                                           .75
> 
> Mysteries of the Heart Doctrine, The. Prepared by Katherine
> Tingley and her pupils. Square 8vo, cloth                        2.00
> Paper                                                            1.00
> 
> A Series of Eight Pamphlets, comprising different articles
> in above, paper, each                                             .25
> 
> Life at Point Loma, The. Some notes by Katherine Tingley,
> Leader and Official Head of the Universal Brotherhood and
> Theosophical Society                                              .15
> 
>      Reprinted from the _Los Angeles Post_, Dec., 1902.
> 
> Katherine Tingley, Humanity's Friend; A Visit to Katherine
> Tingley (by John Hubert Greusel); A Study of Raja Yoga at
> Point Loma (Reprint from the San Francisco _Chronicle_,
> January 6th, 1907).
> 
> The above three comprised in a pamphlet of 50 pages,
> published by the Woman's Theosophical Propaganda League,
> Point Loma                                                        .15
> 
> Light on the Path (M.C.), with comments, and a chapter on
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> Bhagavad Gita (W.Q. Judge, Amer. Edition) Pocket size,
> morocco, gilt edges                                              1.00
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> Yoga Aphorisms (trans. by William Q. Judge). Pocket size,
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> Echoes from the Orient (W.Q. Judge); cloth                        .50
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> Epitome of Theosophical Teachings, An (W.Q. Judge), 40 pages      .15
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> Concentration, Culture of. (W.Q. Judge)                           .15
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> Errors of Christian Science, Some of the. Criticism by H.P.
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> Hypnotism: Theosophical views on. (40 pp.)                        .15
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> Nightmare Tales. (H.P. Blavatsky). _Newly illustrated by R.
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> philosophy. Cloth                                                 .60
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>     A Study of Man
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> ALREADY PUBLISHED
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> Theosophical Society                                              .05
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> 
> No. 5. Some Perverted Presentations of Theosophy (H.T. Edge,
> B.A.)                                                             .05
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>        *       *       *       *       *
> 
> Occultism, Studies in (H.P. Blavatsky). Pocket size, 6
> vols., cloth; per set                                            1.50
> 
> Vol. 1. Practical Occultism. Occultism _vs._ the Occult
> Arts. The Blessing of Publicity                                   .35
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> Vol. 2. Hypnotism. Black Magic in Science. Signs of the
> Times                                                             .35
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> Vol. 3. Psychic and Noetic Action                                 .35
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> Vol. 4. Kosmic Mind. Dual Aspect of Wisdom                        .35
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> Vol. 5. Esoteric Character of the Gospels                         .35
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> Vol. 6. Astral Bodies. Constitution of the Inner Man              .35
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> 1. The Little Builders and their Voyage to Rangi. (R. N.)         .50
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> 2. The Coming of the King (Machell); cloth, gilt edges            .35
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> Lotus Song Book. Fifty original songs with copyrighted music      .50
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> Lotus Song--"The Sun Temple"--_with music_                        .15
> 
>        *       *       *       *       *
> 
> Theosophical Periodicals
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> Century Path. Illustrated Weekly, Edited by Katherine Tingley
> 
>      A Magazine devoted to the Brotherhood of Humanity, the
>      Promulgation of Theosophy and the Study of Ancient and
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> Year $ 4.00                                           Single copy .10
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> Write for a sample copy to
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> Raja Yoga Messenger. _Illustrated._ Monthly.
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>        *       *       *       *       *
> International Theosophical Chronicle. _Illustrated._
> Monthly. Yearly subscription, postpaid                           1.00
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> postpaid                                                         1.50
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> Subscriptions to the above four Magazines may be secured
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>        *       *       *       *       *
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> — *Studies in Occultism (Public Domain (Project Gutenberg))*