Theosophy and Help from the Universe

Help from the Universe

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Magic. The great “Science”

H P Blavatsky

According to Deveria and other Orientalists, “magic was considered as a sacred science inseparable from religion” by the oldest and

most civilized and learned nations. The Egyptians, for instance, were one of the most sincerely religious nations, as were and still are the Hindus.

“Magic consists of, and is acquired by the worship of the gods”, said Plato. Could then a nation, which, owing to the irrefragable evidence of inscriptions and papyri, is proved to have firmly believed in magic for thousands of years, have been

deceived for so long a time. And is it likely that generations upon generations of a learned and pious hierarchy, many among whom led lives of self-martyrdom, holiness and asceticism, would have gone on deceiving themselves and the people

(or even only the latter) for the pleasure of perpetuating belief in “ miracles”

Fanatics, we are told, will do anything to enforce belief in their god or idols. To this we reply: in such case, Brahmans and Egyptian Rekhget-amens

(q.v.) or Hierophants would not have popularized belief in the power of man by magic practices to command the services of the gods: which gods, are in truth, but the occult powers or potencies of Nature, personified by the learned priests

themselves, in which they reverenced only the attributes of the one unknown and nameless Principle. As Proclus the Platonist ably puts it :

“Ancient priests, when they considered that there is a certain alliance and sympathy in natural

things to each other, and of things manifest to occult powers, and discovered that all things subsist in all, fabricated a sacred science from this mutual sympathy and similarity......and applied for occult purposes, both celestial and terrene natures, by means of which, through a certain similitude, they deduced divine virtues into this inferior abode”.

Magic is the science of communicating with and directing supernal, supramundane Potencies, as well as of commanding those of the lower spheres; a practical knowledge of the hidden mysteries of

nature known to only the few, because they are so difficult to acquire, without falling into sins against nature. Ancient and mediæval mystics divided magic into three classes—Theurgia, Goëtia and natural Magic. “Theurgia has long since been appropriated as the peculiar sphere of the Theosophists and metaphysicians”, says Kenneth Mackenzie. Goëtia is black magic, and “natural (or

white) magic has risen with healing in its wings to the proud position of an exact and progressive study”. The comments added by our late learned Brother are remarkable. “The realistic desires of modern times have contributed to bring

magic into disrepute and ridicule. . . . Faith (in one’s own self) is an essential element in magic, and existed long before other ideas which presume

its pre-existence.

It is said that it takes a wise man to make a fool; and a man’s ideas must be exalted almost to madness, i.e., his brain susceptibilities must be increased far beyond the low, miserable status of modern civilization, before he can become a true magician; (for) a pursuit of this science implies a

certain amount of isolation and an abnegation of Self ”.

A very great isolation, certainly, the achievement of which constitutes a wonderful phenomenon, a miracle in itself. Withal magic is not something supernatural. As explained by Jamblichus, “they through the sacerdotal theurgy announce that they are able to ascend to more elevated and universal Essences, and to those that are established above fate, viz., to god and the demiurgus: neither employing matter, nor assuming any other things besides, except the observation of a sensible time”.

Already some are beginning to recognise the existence of subtle powers and influences in nature of which they have hitherto known nought. But as

Dr. Carter Blake truly remarks, “the nineteenth century is not that which has observed the genesis of new, nor the completion of old, methods of thought”; to which Mr. Bonwick adds that “if the ancients knew but little of our mode of