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El sendero oculto estimula el desarrollo de los  [[Siddhi|poderes latentes]] que pueden ser usados para buenos o malos propósitos. Por lo tanto, Mm. Blavatsky algunas veces usó el término "ocultismo" en una forma neutral, añadiendo adjetivos "blanco" y "negro" para calificar la aplicación altruista o egoista del conocimiento oculto, respectivamente:
El sendero oculto estimula el desarrollo de los  [[Siddhi|poderes latentes]] que pueden ser usados para buenos o malos propósitos. Por lo tanto, Mm. Blavatsky algunas veces usó el término "ocultismo" en una forma neutral, añadiendo adjetivos "blanco" y "negro" para calificar la aplicación altruista o egoista del conocimiento oculto, respectivamente:


<blockquote>El Ocultismo es incoloro,  y sólo cuando es usado por el hombre por un lado o por el otro es bueno o malo. Ocultismo malo, o, aquél que es usado para fines egoistas, no es falso, por que es lo mismo que aquel para buenos fines. La Naturaleza es dual, negativa y positiva, buena y mala, luz y oscuridad, caliente y fria, espíritu y materia. . . . . Ocultismo es general, término que todo- lo incluye, los términos de diferenciación son Blanco y Negro; las mismas fuerzas son usadas por ambos, y leyes similares, por que no hay leyes especiales en este universo para ningún equipo de trabajadores en los secretos de la Naturaleza.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. IX (Wheaton, IL: Theosophical Publishing House, 19
<blockquote>El Ocultismo es incoloro,  y sólo cuando es usado por el hombre por un lado o por el otro es bueno o malo. Ocultismo malo, o, aquél que es usado para fines egoistas, no es falso, por que es lo mismo que aquel para buenos fines. La Naturaleza es dual, negativa y positiva, buena y mala, luz y oscuridad, caliente y fria, espíritu y materia. . . . . Ocultismo es general, término que todo- lo incluye, los términos de diferenciación son Blanco y Negro; las mismas fuerzas son usadas por ambos, y leyes similares, por que no hay leyes especiales en este universo para ningún equipo de trabajadores en los secretos de la Naturaleza.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. IX (Wheaton, IL: Theosophical Publishing  
House, 19In her writings, Mme. Blavatsky also differentiated between theoretical and practical occultism, "or what is generally known as [[Theosophy]] . . . and [[Occult science]]".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 156.</ref> The study of the Theosophical teachings is regarded as part of the preparation to tread the occult path. The real truths of Occultism, however, are not to be perceived merely by a mental process but by entering into a spiritual state of [[consciousness]]. As [[Koot Hoomi|Master K.H.]] wrote to [[Alfred Percy Sinnett|Mr. Sinnett]]: "he who will not find our truths in his [[soul]] and within himself — has poor chances of success in Occultism".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 126 (Quezon City: Theosophical Publishing House, 1993), 425.</ref>
 
== Occult arts ==
[[File:Stars.jpg|right|200px]]
The following quote by Nicholas Goodrick-Clarke provides the definition of the term occultism that is most common in modern times:
 
<blockquote>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 [[Hermeticism|Hermetic]] treatises on [[Alchemy|alchemy]] and [[Magic|magic]], [[Neoplatonism|Neo-Platonism]], and the [[Kabbalah]], all originating in the eastern Mediterranean area during the first few centuries AD.<ref>Nicholas Goodrick-Clarke, ''The Occult Roots of Nazism'', New York: NYU Press, 1985.</ref></blockquote>
 
[[Helena Petrovna Blavatsky|Mme. Blavatsky]] made a distinction between the path of occultism and the production of [[phenomena]] or the general use of [[Siddhi|psychic powers]]:
 
<blockquote>Occultism is not magic, though magic is one of its tools.<br>
Occultism is not the acquirement of powers, whether psychic or intellectual, though both are its servants.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VIII (Wheaton, IL: Theosophical Publishing House, 1990), 14.</ref></blockquote>
 
She frequently used the term "occult arts" to refer to such disciplines as "alchemy, astrology, occult physiology, chiromancy", etc., and regarded them as branches of the "occult sciences". They are. . .
 
<blockquote>. . . arts based on the knowledge of the ultimate essence of all things in the [[Kingdoms of Life|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. . .<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 252.</ref></blockquote>
 
The occult arts, although dealing with "invisible essences", still operate in the material realm. They are regarded as no more than tools by the occult philosophy (identified in the next quote with the [[Sanskrit]] term ''[[ātma-vidyā]]''):
 
<blockquote>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|black magic]].<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 252-253.</ref></blockquote>
 
== Dangers of Occultism ==
[[File:Magic Circle - J. W. Waterhouse.JPG|thumb|"Magic Circle" by J. W. Waterhouse]]
In [[Mahatma Letter No. 126#Page 4|one of his letters]], [[Koot Hoomi|Master K.H.]] described the occult path to [[Alfred Percy Sinnett|Mr. Sinnett]] as follows:
 
<blockquote>You were told, however, that the path to [[Science#Occult Science|Occult Sciences]] has to be trodden laboriously and crossed at the danger of life; that every new step in it leading to the final goal, is surrounded by pit-falls and cruel thorns; that the pilgrim who ventures upon it is made first to confront and conquer the thousand and one furies who keep watch over its adamantine gates and entrance — furies called Doubt, Skepticism, Scorn, Ridicule, Envy and finally Temptation — especially the latter; and that he, who would see beyond had to first destroy this living wall; that he must be possessed of a heart and soul clad in steel, and of an iron, never failing determination and yet be meek and gentle, humble and have shut out from his heart every human passion, that leads to evil.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 126 (Quezon City: Theosophical Publishing House, 1993), 422.</ref></blockquote>
 
The occult training eventually awakens [[Siddhi|psychic and spiritual powers]] that are latent in human beings. Although they are not the primary aim of the occult path, once developed they can be used by the occultist for different purposes. Their possession necessarily entails a responsibility and a potential danger of misuse. Thus the manipulation of these forces requires purity of intention if the practitioner is not to fall into [[Magic#Black magic|black magic]]. In [[Helena Petrovna Blavatsky|Mme. Blavatsky]]'s words:
 
<blockquote>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 [[Soul#Animal soul|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|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.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 156-157.</ref></blockquote>

Revisión del 18:24 25 feb 2019


Ocultismo es una palabra que deriva del significado oculto Latino "escondido", "secreto", o no percibido fácilmente, y se refiere al estudio de una realidad psíquica y espiritual más profunda que se extiende más allá del mundo de los sentidos y pensamiento. El escribir cuando la palabra no había adquirido las connotaciones mezcladas de hoy, H.P. Blavatsky definió el verdadero ocultismo como "altruismo", la Gran Renunciación de uno, que es encajado en el principio que la Divinidad esta oculta--trascendente con todo inmanente--dentro de cada ser vivo.[1]



Descripción General

"Path of the Spiritual Warrior" by Reginald Machell.

En el lenguaje común, la palabra ocultismo esta asociada con los poderes psíquicos y fenómeno, tanto como con practicas esotéricas tales como magia, astrología, quiromancia, etc. Sin embargo, la literatura Teosófica usa este término en una forma diferente. Más frecuentemente, se refiere al sendero del desarrollo espiritual basado en la Filosofía Esotérica. Este sendero, de acuerdo con T. Subba Row, es uno de los dos disponibles para la humanidad en su jornada evolutiva:


Esta filosofía reconoce dos senderos, ambos tienen el mismo fin, una inmortalidad glorificada.
Uno es el constante sendero natural de progreso a través del esfuerzo moral, y práctica de las virtudes . . . . . Es el método normal seguido por la vasta masa de la humanidad . . . . El otro camino es el empinado sendero del ocultismo, a través de una serie de iniciaciones. Sólo unas pocas naturalezas peculiares y especialmente organizadas son aptas para este sendero.[2]

El sendero del ocultismo puede ser visto como un camino "acelerado" que el discípulo o chela atraviesa, guiado y asistido por un

Maestro de Sabiduría:

Los progresos ocultos, desarrollo a lo largo de este sendero, es efectuado por el adepto dirigido a través de las diferentes fuerzas ocultas del chela, que lo capacita para obtener prematuramente, por decir así, un conocimiento de su naturaleza espiritual: y no tiene derecho moralmente a obtener poderes por el grado de su progreso. Bajo estas circunstancias puede suceder que el chela pierda su balance moral, y caiga dentro del dugpa path.[3]

A pesar de el intrínseco peligro de este sendero, es una necesidad en la naturaleza debido a que aquellos que lo logran se vuelven parte de la Hermandad de Adeptos que guía la evolución de la humanidad.

El sendero del ocultismo implica una disciplina física, psicológica y espiritual, tanto como el aprendizaje del lado oculto de la naturaleza. El ollar este sendero guía por último para trascender la identidad personal y realizar la unidad esencial de la humanidad, y verdaderamente, de toda la existencia:

El verdadero Ocultismo es la destrucción de la idea falsa del Yo, y por lo tanto la verdadera perfección espiritual y el conocimiento no son nada más sino que la completa identificación con nuestros "yo'es" finitos con el Gran Todo. Síguese, por consiguiente, que ningún progreso espiritual es posible excepto por y a través de la masa de la Humanidad. Es sólo cuando la Humanidad ha alcanzado la felicidad que el individuo puede esperar llegar a ser permanentemente feliza- por que el individuo es una parte inseparable de la Totalidad.[4]

Annie Besant prosiguió a decir:

¿Qué es ocultismo? La palabra es usada y mal usada en las más extraordinarias formas. H.P. Blavatsky una vez lo definió como el estudio de la mente en la naturaleza, significando por la palabra mente, en esa conexión, el estudio de la Mente Universal, la Mente Divina, el estudio del trabajo de Dios en el Universo, el estudio por consiguiente de todas las energías que, apareciendo el estudio desde el centro espiritual, se resuelven en el mundo alrededor nuestro. Es el estudio del lado de la vida del Universo, el lado desde el cual cada cosa procede y desde el cual todo es moldeado, la vista a través de la forma ilusoria a la realidad que la anima; es el estudio que subyace todo fenómeno; es el cese de ser totalmente oculto por estas semejanzas en que nosotros tan continuamente nos movemos y por el cual nosotros estamos tan continuamente engañados; es la penetración a través del velo de maya percibiendo la realidad, el Uno, la Vida una, la Fuerza una, que esta en todo y todas las cosas en él, De modo que, realmente, ocultism, en el verdadero sentido de la palabra, puede decirse ser idéntico con la visión que, como tu sabes, se habla en el Bhagavad-Gita, donde Shri Krishna declara que "Aquel que Me ve", eso es, quien ve el Uno, "en cada cosa y todo en Mí, en verdad el ve".[5]

El sendero oculto estimula el desarrollo de los poderes latentes que pueden ser usados para buenos o malos propósitos. Por lo tanto, Mm. Blavatsky algunas veces usó el término "ocultismo" en una forma neutral, añadiendo adjetivos "blanco" y "negro" para calificar la aplicación altruista o egoista del conocimiento oculto, respectivamente:

El Ocultismo es incoloro, y sólo cuando es usado por el hombre por un lado o por el otro es bueno o malo. Ocultismo malo, o, aquél que es usado para fines egoistas, no es falso, por que es lo mismo que aquel para buenos fines. La Naturaleza es dual, negativa y positiva, buena y mala, luz y oscuridad, caliente y fria, espíritu y materia. . . . . Ocultismo es general, término que todo- lo incluye, los términos de diferenciación son Blanco y Negro; las mismas fuerzas son usadas por ambos, y leyes similares, por que no hay leyes especiales en este universo para ningún equipo de trabajadores en los secretos de la Naturaleza.Error en la cita: Etiqueta de apertura <ref> sin su correspondiente cierre </ref> The study of the Theosophical teachings is regarded as part of the preparation to tread the occult path. The real truths of Occultism, however, are not to be perceived merely by a mental process but by entering into a spiritual state of consciousness. As Master K.H. wrote to Mr. Sinnett: "he who will not find our truths in his soul and within himself — has poor chances of success in Occultism".[6]

Occult arts

Stars.jpg

The following quote by Nicholas Goodrick-Clarke provides the definition of the term occultism that is most common in modern times:

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.[7]

Mme. Blavatsky made a distinction between the path of occultism and the production of phenomena or the general use of psychic powers:

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.[8]

She frequently used the term "occult arts" to refer to such disciplines as "alchemy, astrology, occult physiology, chiromancy", etc., and regarded them as branches of the "occult sciences". They are. . .

. . . 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. . .[9]

The occult arts, although dealing with "invisible essences", still operate in the material realm. They are regarded as no more than tools by the occult philosophy (identified in the next quote with the Sanskrit term ātma-vidyā):

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.[10]

Dangers of Occultism

"Magic Circle" by J. W. Waterhouse

In one of his letters, Master K.H. described the occult path to Mr. Sinnett as follows:

You were told, however, that the path to Occult Sciences has to be trodden laboriously and crossed at the danger of life; that every new step in it leading to the final goal, is surrounded by pit-falls and cruel thorns; that the pilgrim who ventures upon it is made first to confront and conquer the thousand and one furies who keep watch over its adamantine gates and entrance — furies called Doubt, Skepticism, Scorn, Ridicule, Envy and finally Temptation — especially the latter; and that he, who would see beyond had to first destroy this living wall; that he must be possessed of a heart and soul clad in steel, and of an iron, never failing determination and yet be meek and gentle, humble and have shut out from his heart every human passion, that leads to evil.[11]

The occult training eventually awakens psychic and spiritual powers that are latent in human beings. Although they are not the primary aim of the occult path, once developed they can be used by the occultist for different purposes. Their possession necessarily entails a responsibility and a potential danger of misuse. Thus the manipulation of these forces requires purity of intention if the practitioner is not to fall into black magic. In Mme. Blavatsky's words:

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.[12]

  1. Helena Petrovna Blavatsky, Collected Writings vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 254.
  2. Tallapragada Subba Row, Esoteric Writings, (Adyar, Madras: The Theosophical Publishing House, 1980), 112-113.
  3. Tallapragada Subba Row, Esoteric Writings, (Adyar, Madras: The Theosophical Publishing House, 1980), 113.
  4. Helena Petrovna Blavatsky, Collected Writings vol. XI (Wheaton, IL: Theosophical Publishing House, 1973), 105.
  5. Annie Besant, Occultism, Semi-Occultism, and Pseudo-Occultism Adyar Pamphlet No. 19 (Adyar, Madras : Theosophical Publishing House, 1920), 4-5.
  6. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 126 (Quezon City: Theosophical Publishing House, 1993), 425.
  7. Nicholas Goodrick-Clarke, The Occult Roots of Nazism, New York: NYU Press, 1985.
  8. Helena Petrovna Blavatsky, Collected Writings vol. VIII (Wheaton, IL: Theosophical Publishing House, 1990), 14.
  9. Helena Petrovna Blavatsky, Collected Writings vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 252.
  10. Helena Petrovna Blavatsky, Collected Writings vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 252-253.
  11. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 126 (Quezon City: Theosophical Publishing House, 1993), 422.
  12. Helena Petrovna Blavatsky, Collected Writings vol. IX (Wheaton, IL: Theosophical Publishing House, 1974), 156-157.