BY ONE WHO KNOWS.

My own claims to be considered as an exponent of true Occultism are founded upon the following grounds: When quite young, in fact, before I had attained my thirteenth year, I became acquainted with certain parties who sought me out and professed a desire to observe the somnambulic faculties for which I was then remarkable. I found my new associates to be ladies and gentlemen, mostly persons of noble rank, and during a period of several years, I, and many other young persons, assisted at their sessions in the quality of somnambulists, or mesmeric subjects. The persons I thus came into contact with were representatives of many other countries than Great Britain. They formed one of a number of secret societies, and all that I am privileged to relate of them is, that they were students of the two branches of Occultism hereafter to be described; that they claimed an affiliation with societies derived from the ancient mysteries of Egypt, Greece, and JudÆa; that their beliefs and practices had been concealed from the vulgar by cabalistic methods, and that though their real origin and the purpose of their association had at times been almost lost, it had revived, and been restored under many aspects. They claimed that alchemy, mediÆval Rosicrucianism, and modern Freemasonry were off-shoots of the original Cabala, and that during the past 150 years new associations had been formed, and the parties who had introduced me into their arcanum were a society in affiliation with many others then in existence in different countries. These persons, deeming that the intrusion into their ranks of unprepared minds would be injurious to the harmony necessary for their studies, carefully avoided assuming any position of prominence in reference to the society, so that they might never be solicited to admit those whose presence might be prejudicial. Indeed it was one of their leading regulations never to permit the existence of the society to be known or the members thereof named, until they passed from earth to the higher life. It is in virtue of this last clause that I am at liberty to say that Lord Lytton, the Earl of Stanhope, and Lieut. Morrison (better known as “Zadkiel”), and the author of “Art Magic,” belonged to this society.I should have known but little of its principles and practices, as I was simply what I should now call a clairvoyant, sought out by the society for my gifts in this direction, had I not, in later years, been instructed in the fundamentals of the society by the author of “Art Magic.” When modern spiritualism dawned upon the world, for special reasons of my own, the fellows of my society gave me an honorary release from every obligation I had entered into with them except in the matter of secrecy. On that point I can never be released and never seek to be; but in respect to the statements I am about to make, my former associates,—deeming their publication might serve to correct some of the erroneous opinions that are put into circulation by individuals who arrogate to themselves a knowledge, of which they have not the slightest iota,—not only sanction, but command me to present to the candid inquirer the following brief definition of genuine practical

OCCULTISM—ANCIENTLY WRITTEN IN “CABALA.”

Occultism is a study and application of the occult, or hidden principles and forces of the Universe, or, in its more limited sense, of Nature.

The study of occultism is called speculative. The application of that study is practical occultism.

Speculative occultism includes opinions and teachings, often so widely at variance with commonly received beliefs that it would be extremely unwise to subject it to the criticism of persons generically called the world. Speculative occultism of course might be regarded as speculative only, were it not possible by the aid of practical occultism to demonstrate its truths.

The subjects which engage the attention of the speculative occultist are The Creator, or creative power; World Building, and the order and design of the earth and its spirit spheres; Man, and his relations to the Creator, the earth, and his fellow-man.

Descent of Spirit into matter, and its growth through embryotic stages, during which period it is first elemental, then animal, then man.

Ascent of Spirit out of matter, and its progress through future stages of growth as planetary and solar spirits.

Besides these purely theoretical subjects are suggestions concerning the best methods of communing with spiritual existences, and of receiving information from lower and higher states than man. These, together with some mental exercises and practices, form the main themes of consideration in the colleges of speculative occultism. Spirit Communion, together with Astronomy, Astrology, Mathematics, Geometry, Music, Anatomy, Physiology, Psychology, and Psychometry, are all kindred branches of study which must engage the attention of the true occultist.

PRACTICAL OCCULTISM.

Practical Occultism consists, first, of a perfect mastery of the individual’s own spirit. No advance whatever can be made in acquiring power over other spirits, such as controlling the lower or supplicating the higher, until the spirit within has acquired such perfect mastery of itself, that it can never be moved to anger or emotion—realizes no pleasure, cares for no pain; experiences no mortification at insult, loss, or disappointment—in a word, subdues every emotion that stirs common men’s minds.

To arrive at this state, severe and painful as well as long continued discipline is necessary. Having acquired this perfect equilibrium, the next step is power. The individual must be able to wake when he pleases and sleep when he pleases; go in spirit during bodily sleep where he will, and visit—as well as remember when awake—distant scenes.

He must be enabled by practice, to telegraph, mentally, with his fellow associates, and present himself, spiritually, in their midst.

He must, by practice, acquire psychological control over the minds of any persons—not his associates—beneath his own calibre of mind. He must be able to still a crying infant, subdue fierce animals or angry men, and by will, transfer his thought without speech or outward sign to any person of a mental calibre below himself; he must be enabled to summon to his presence elementary spirits, and if he desires to do so (knowing the penalties attached), to make them serve him in the special departments of Nature to which they belong.

He must, by virtue of complete subjugation of his earthly nature, be able to invoke Planetary and even Solar Spirits, and commune with them to a certain degree.

To attain these degrees of power the processes are so difficult that a thorough practical occultist can scarcely become one and yet continue his relations with his fellow-men.

He must continue, from the first to the last degree, a long series of exercises, each one of which must be perfected before another is undertaken.

A practical occultist may be of either sex, but must observe as the first law inviolable chastity—and that with a view of conserving all the virile powers of the organism. No aged person, especially one who has not lived the life of strict chastity, can acquire the full sum of the powers above named. It is better to commence practice in early youth, for after the meridian of life, when the processes of waste prevail over repair, few of the powers above described can be attained; the full sum never.

Strict abstinence from animal food and all stimulants is necessary. Frequent ablutions and long periods of silent contemplation are essential. Codes of exercises for the attainment of these powers can be prescribed, but few, if any, of the self-indulgent livers of modern times can perform their routine.

The arts necessary for study to the practical occultist are, in addition to those prescribed in speculative occultism, a knowledge of the qualities of drugs, vapors, minerals, electricity, perfumes, fumigations, and all kinds of anÆsthetics.

And now, having given in brief as much as is consistent with my position—as the former associate of a secret society—I have simply to add, that, whilst there are, as in Masonry, certain preliminary degrees to pass through, there are numerous others to which a thoroughly well organized and faithful association might advance. In each degree there are some valuable elements of practical occultism demanded, whilst the teachings conveyed are essential preliminaries. In a word, speculative occultism must precede practical occultism; the former is love and wisdom, the latter, simply power.

In future papers I propose to describe the two Ancient Cabalas, and the present attempts to incarnate their philosophy in modern—so-called—Theosophy.

Sirius.

In the foregoing essay, taken from the first number of The Two Worlds, edited by Mrs. E. H. Britten, we have the best exposition of Occultism that has been published. It shows that Occultism, theoretic and practical, is a matter of intellectual ambition—ambition to understand the mysteries of nature, and to wield the power which such understanding gives. It exhibits no ulterior purpose of using its knowledge for the benefit of mankind, or even of diffusing it. Its aim is selfish, and the secrecy which it has maintained is not justifiable in the present condition of our civilization.

Anthropology, which I am endeavoring to introduce for the benefit of mankind, comprehends the whole of the theory and practice of Occultism, and there is no need for seeking mysterious societies for a species of knowledge which is no longer a secret, and which will be fully illustrated in my future publications.

“Practical Occultism,” as defined by Sirius, is perfectly intelligible to one who understands the science of the brain. It is an effort to cultivate into abnormal predominance the heroic, firm, hardy, and spiritual regions of the brain, to the neglect if not suppression of its nobler powers. In suppressing sympathy and sensibility, it impairs the foundation of our most amiable virtues, isolates man from the companionship and love of his fellow-beings and comes dangerously near to misanthropy and black magic, or the attempt to use spiritual powers and the spiritual realm for purely selfish purposes.

Bulwer, it is stated, was one of the occult society. In his case the pursuit was one of pure selfishness; his motives in his literary career were selfish and avaricious; his domestic life was detestable, and the use that he made of his knowledge in his literary labors was meretricious and fantastic. That noble-minded woman and gifted medium, the late Mrs. M. B. Hayden, M. D., was received by him at Knebworth, and gave him ample evidence of truths which he never publicly sustained.

Whatever withdraws us from society and from the duties to fellow-beings which are incumbent upon all, is unworthy of encouragement. The noblest cultivation is symmetrical, and in its symmetry maintains the supremacy of the ethical sentiments, which recognize human fraternity.

Nevertheless, this “practical occultism,” abnormal and egotistic though it be, may develop marvellous powers, at which we may wonder as we do at the skill of an acrobat or the pugilism of Sullivan. It cultivates a will power and a spirituality by which miraculous phenomena may be shown, but they are of little real value compared to the nobler miracle of healing those whom physicians have surrendered to death, and bringing to the knowledge of mankind the entire truth concerning the future life, and the ennobling lessons derived therefrom, which bring earth life nearer to heaven.