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Occultism is a word that derives from the Latin occultus meaning "hidden", "secret", and refers the study of a deeper psychic and spiritual reality that extends beyond the world of senses and thought.

Occult arts

Nicholas Goodrick-Clarke provided the following description:

OCCULTISM has its basis in a religious way of thinking, the roots of which stretch back into antiquity and which may be described as the Western esoteric tradition. Its principal ingredients have been identified as Gnosticism, the Hermetic treatises on alchemy and magic, Neo-Platonism, and the Kabbalah, all originating in the eastern Mediterranean area during the first few centuries AD.[1]

In the common parlance the word occultism is associated to hidden powers and psychic phenomena, as well as esoteric practices such as magic, astrology, etc. In the Theosophical literature, however, these are called "occult arts", and are distinguished from the real Occultism. As Mme. Blavatsky wrote:

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.[2]

She further explained that disciplines such as Alchemy, Astrology, Occult Physiology, Chiromancy are. . .

. . . some branch of the "Occult Sciences," i.e., arts based on the knowledge of the ultimate essence of all things in the Kingdoms 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. . .[3]

Then, identifying the term Occultism with the Sanskrit word ātma-vidyā ("knowledge of the spiritual self") she adds:

All the others [the occult arts] 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.[4]

Path of Occultism

In Theosophical literature the term Occultism is frequently used in reference to the spiritual path laid out by the Esoteric Philosophy. This path involves physical, psychological, and spiritual discipline as well as the learning of the occult side of nature. The treading of this path ultimately leads to the realization of the unity of all existence:

True Occultism is the destruction of the false idea of Self, and therefore true spiritual perfection and knowledge are nothing else but the complete identification of our finite “selves” with the Great All. It follows, therefore, that no spiritual progress at all is possible except by and through the bulk of Humanity. It is only when the whole of Humanity has attained happiness that the individual can hope to become permanently happy—for the individual is an inseparable part of the Whole.[5]

Just as in the case of an intense practice of yoga, this training does stimulate psychic and spiritual powers that are latent in human beings. Although these are the inevitable result of the occult path, they are not its aim. But because the possession of any power entails a responsibility and the potential danger of its misuse, the Masters of Wisdom demand the development of a strict morality as a condition sine qua non if the occult path is not going to degenerate in what is known as black magic:

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.[6]

Due to the fact that the occult training can be followed in order to acquire powers for selfish reasons, the term occultism is sometimes used in a more general and neutral way:

Occultism is colorless, and only when used by man for the one side or the other is it good or bad. Bad Occultism, or that which is used for selfish ends, is not false, for it is the same as that which is for good ends. Nature is two-sided, negative and positive, good and bad, light and dark, hot and cold, spirit and matter. The Black magician is as powerful in the matter of phenomena as the White, but in the end all the trend of Nature will go to destroy the black and save the white. But what you should understand is that the false man and the true can both be occultists. . . . Occultism is the general, all-inclusive term, the differentiating terms are White and Black; the same forces are used by both, and similar laws, for there are no special laws in this universe for any special set of workers in Nature’s secrets. But the path of the untruthful and the wicked, while seemingly easy at first, is hard at last, for the black workers are the friends of no one, they are each against the other as soon as interest demands, and that may be any time. It is said that final annihilation of the personal soul awaits those who deal in the destructive side of Nature’s hall of experience.[7]

Dangers of occultism

MAGIC is a dual power: nothing is easier than to turn it into Sorcery; an evil thought suffices for it. Therefore while theoretical Occultism is harmless, and may do good, practical Magic, or the fruits of the Tree of Life and Knowledge, or otherwise the “Science of Good and Evil,” is fraught with dangers and perils.[8]

Because of the danger of developing powers before being morally fit to use them in the right way, the Masters of Wisdom do not openly divulge the methods of development. As Mahatma K.H. wrote:

I shall waste no condolences upon the poor "lay-chelas" because of the "delicate weapons they can alone work with." A sorry day it would be for mankind if any sharper or deadlier ones were put in their unaccustomed hands! Ah! you would concur with me, my faithful friend, if you could but see the plaint one of them has just made on account of the agonizing results of the poisoned weapons he got the wielding of, in an evil hour, through the help of a sorcerer. Crushed morally, by his own selfish impetuosity; rotting physically from diseases engendered by the animal gratifications he snatched with "demon" help; behind him a black memory of wasted chances and hellish successes; before him a pall of dark despair, — of avitchi, — this wretched man turns his impotent rage against our "starry science" and ourselves, and hurls his ineffectual curses at those he vainly besieged for more powers in chelaship, and whom he deserted for a necromantic "Guru" who now leaves the victim to his fate. Be satisfied, friend, with your "delicate weapons"; if not as lethal as the discus of Vishnu, they can break down many barriers if plied with power. The poor wretch in question confesses to a course of "lies, breaches of faith, hatreds, temptings or misleading of others, injustices, calumnies, perjuries, false pretences," etc. The "risk" he "voluntarily took," but he adds, "if they (we) had been good and kind as well as wise and powerful, they (we) would have certainly prevented me from undertaking a task to which they knew I was unequal." In a word, we, who have gained our knowledge, such as it is, by the only practicable method, and who have no right to hinder any fellow man from making the attempt (though we have the right to warn, and we do warn every candidate), we are expected to take upon our own heads the penalty of such interference, or try to save ourselves from the same by making incompetents into adepts in spite of themselves! Because we did not do this, he is "left to linger out a wretched existence as an animated poison bag, full of mental, moral, and physical corruption." . . . I have only given you a glimpse into the hell of this lost soul, to show you what disaster may come upon the "lay-chela" who snatches at forbidden power before his moral nature is developed to the point of fitness for its exercise.[9]

Annie Besant's view

No man whose life is not pure, whose thoughts are not noble, whose character is not unselfish, should venture to touch occultism at all; for every fault he has will assail him, every failing will dig pits for his feet; and until he has laid his foundation of virtue he must not try to build on it the Temple of Occultism. Nor must he try to build that Temple until his emotions and senses are thoroughly under his control.[10]

The needs for secrecy

Some teachings, even if they are not about methods of psychic development, are dangerous and kept in secret by the Masters. Mahatma K.H. wrote to A. O. Hume in letter 66:

These figures as I have already said are so interwoven with the profoundest psychological mysteries that to divulge the key to such figures, would be to put the rod of power within the reach of all the clever men who would read your book.[11]

Full commitment

Because the power of the forces and processes put in action by whoever begins to stimulate the latent faculties in humanity, the path of occultism requires a full commitment and a life consistent with the occult laws:

As a rule, Occultism is a dangerous, double-edged weapon for one to handle, who is unprepared to devote his whole life to it.[12]
Occultism is not to be trifled with. It demands all or nothing.[13]
Occultism is a jealous mistress, and, once launched on that path, it is necessary to resolutely refuse to recognize any attempt to draw one back from it.[14]

Online resources



Additional resources


  1. Nicholas Goodrick-Clarke, The Occult Roots of Nazism, New York: NYU Press, 1985.
  2. Helena Petrovna Blavatsky, Collected Writings vol. VIII (Wheaton, IL: Theosophical Publishing House, 1990), 14.
  3. Helena Petrovna Blavatsky, Collected Writings vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 252.
  4. Helena Petrovna Blavatsky, Collected Writings vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 252-253.
  5. Helena Petrovna Blavatsky, Collected Writings vol. XI (Wheaton, IL: Theosophical Publishing House, 1973), 105.
  6. Helena Petrovna Blavatsky, Collected Writings vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 156-157.
  7. Helena Petrovna Blavatsky, Collected Writings vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 400-F.
  8. Helena Petrovna Blavatsky, Collected Writings vol. XIV (Wheaton, IL: Theosophical Publishing House, 1985), 59.
  9. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 111 (Quezon City: Theosophical Publishing House, 1993), 373-374.
  10. Occultism and Occult Training by Annie Besant
  11. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 66 (Quezon City: Theosophical Publishing House, 1993), 174.
  12. Helena Petrovna Blavatsky, Collected Writings vol. I (Wheaton, IL: Theosophical Publishing House, 1966), 101.
  13. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 59 (Quezon City: Theosophical Publishing House, 1993), 155. See Mahatma Letter No. 59, Page 2.
  14. Helena Petrovna Blavatsky, Collected Writings vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 10.