Theo. Far more—if he is a practical and really learned Occultist, and not one only in name. Occult sciences are not, as described, in Encyclopædias, “those imaginary sciences of the Middle Ages which related to the supposed action or influence of Occult qualities or supernatural powers, as alchemy, magic, necromancy, and astrology,” for they are real, actual, and very dangerous sciences. They teach the secret potency of things in Nature, developing and cultivating the hidden powers “latent in man,” thus giving him tremendous advantages over more ignorant mortals. Hypnotism, now become so common and a subject of serious scientific inquiry, is a good instance in point. Hypnotic power has been discovered almost by accident, the way to it having been prepared by mesmerism; and now an able hypnotizer can do almost anything with it, from forcing a man, unconsciously to himself, to play the fool, to making him commit a crime—often by proxy for the hypnotizer, and for the benefit of the latter. Is not this a terrible power if left in the hands of unscrupulous persons? And please to remember that this is only one of the minor branches of Occultism.
Enq. But are not all these Occult sciences, magic, and sorcery, considered by the most cultured and learned people as relics of ancient ignorance and superstition?
Theo. Let me remind you that this remark of yours cuts both ways. The “most cultured and learned” among you regard also Christianity and every other religion as a relic of ignorance and superstition. People begin to believe now, at any rate, in hypnotism, and some—even of the most cultured—in Theosophy and phenomena. But who among them, except preachers and blind fanatics, will confess to a belief in Biblical miracles? And this is where the point of difference comes in. There are very good and pure Theosophists who may believe in the supernatural, divine miracles included, but no Occultist will do so. For an Occultist practices scientific Theosophy, based on accurate knowledge of Nature’s secret workings; but a Theosophist, practising the powers called abnormal, minus the light of Occultism, will simply tend toward a dangerous form of mediumship, because, although holding to Theosophy and its highest conceivable code of ethics, he practises it in the dark, on sincere but blind faith. Anyone, Theosophist or Spiritualist, who attempts to cultivate one of the branches of Occult science—e.g., Hypnotism, Mesmerism, or even the secrets of producing physical phenomena, etc.—without the knowledge of the philosophic rationale of those powers, is like a rudderless boat launched on a stormy ocean.
THE DIFFERENCE BETWEEN THEOSOPHY AND SPIRITUALISM.
Enq. But do you not believe in Spiritualism?
Theo. If by “Spiritualism” you mean the explanation which Spiritualists give of some abnormal phenomena, then decidedly we do not. They maintain that these manifestations are all produced by the “spirits” of departed mortals, generally their relatives, who return to earth, they say, to communicate with those they have loved or to whom they are attached. We deny this point blank. We assert that the spirits of the dead cannot return to earth—save in rare and exceptional cases, of which I may speak later; nor do they communicate with men except by entirely subjective means. That which does appear objectively, is only the phantom of the ex-physical man. But in psychic, and so to say, “Spiritual” Spiritualism, we do believe, most decidedly.
Enq. Do you reject the phenomena also?
Theo. Assuredly not—save cases of conscious fraud.
Enq. How do you account for them, then?
Theo. In many ways. The causes of such manifestations are by no means so simple as the Spiritualists would like to believe. Foremost of all, the deus ex machinâ of the so-called “materializations” is usually the astral body or “double” of the medium or of some one present. This astral body is also the producer or operating force in the manifestations of slate-writing, “Davenport”-like manifestations, and so on.
Enq. You say “usually”; then what is it that produces the rest?
Theo. That depends on the nature of the manifestations. Sometimes the astral remains, the Kamalokic “shells” of the vanished personalities that were; at other times, Elementals. “Spirit” is a word of manifold and wide significance. I really do not know what Spiritualists mean by the term; but what we understand them to claim is that the physical phenomena are produced by the reincarnating Ego, the Spiritual and immortal “individuality.” And this hypothesis we entirely reject. The Conscious Individuality of the disembodied cannot materialize, nor can it return from its own mental Devachanic sphere to the plane of terrestrial objectivity.
Enq. But many of the communications received from the “spirits” show not only intelligence, but a knowledge of facts not known to the medium, and sometimes even not consciously present to the mind of the investigator, or any of those who compose the audience.
Theo. This does not necessarily prove that the intelligence and knowledge you speak of belong to spirits, or emanate from disembodied souls. Somnambulists have been known to compose music and poetry and to solve mathematical problems while in their trance state, without having ever learnt music or mathematics. Others answered intelligently to questions put to them, and even, in several cases, spoke languages, such as Hebrew and Latin, of which they were entirely ignorant when awake—all this in a state of profound sleep. Will you, then, maintain that this was caused by “spirits”?
Enq. But how would you explain it?
Theo. We assert that the divine spark in man being one and identical in its essence with the Universal Spirit, our “spiritual Self” is practically omniscient, but that it cannot manifest its knowledge owing to the impediments of matter. Now the more these impediments are removed, in other words, the more the physical body is paralyzed, as to its own independent activity and consciousness, as in deep sleep or deep trance, or, again, in illness, the more fully can the inner Self manifest on this plane. This is our explanation of those truly wonderful phenomena of a higher order, in which undeniable intelligence and knowledge are exhibited. As to the lower order of manifestations, such as physical phenomena and the platitudes and common talk of the general “spirit,” to explain even the most important of the teachings we hold upon the subject would take up more space and time than can be allotted to it at present. We have no desire to interfere with the belief of the Spiritualists any more than with any other belief. The onus probandi must fall on the believers in “spirits.” And at the present moment, while still convinced that the higher sort of manifestations occur through the disembodied souls, their leaders and the most learned and intelligent among the Spiritualists are the first to confess that not all the phenomena are produced by spirits. Gradually they will come to recognize the whole truth; but meanwhile we have no right nor desire to proselytize them to our views. The less so, as in the cases of purely psychic and spiritual manifestations we believe in the intercommunication of the spirit of the living man with that of disembodied personalities.[7]
Enq. This means that you reject the philosophy of Spiritualism in toto?
Theo. If by “philosophy” you mean their crude theories, we do. But they have no philosophy, in truth. Their best, their most intellectual and earnest defenders say so. Their fundamental and only unimpeachable truth, namely, that phenomena occur through mediums controlled by invisible forces and intelligences—no one, except a blind materialist of the “Huxley big toe” school, will or can deny. With regard to their philosophy, however, let me read to you what the able editor of Light, than whom the Spiritualists will find no wiser nor more devoted champion, says of them and their philosophy. This is what “M.A. Oxon,” one of the very few philosophical Spiritualists, writes, with respect to their lack of organization and blind bigotry:—
It is worth while to look steadily at this point, for it is of vital moment. We have an experience and a knowledge beside which all other knowledge is comparatively insignificant. The ordinary Spiritualist