Blavatsky on Magic

Among the numerous sciences pursued by the well-disciplined army of earnest students of the present century, none has had less honors or more scoffing than the oldest of them—the science of sciences, the venerable mother-parent of all our modern pigmies. Anxious in their petty vanity to throw the veil of oblivion over their undoubted origin, the self-styled positive scientists, ever on the alert, present to the courageous scholar who tries to deviate from the beaten highway traced out for him by his dogmatic predecessors, a formidable range of serious obstacles.

As a rule, occultism is a dangerous, double-edged weapon for one to handle who is unprepared to devote his whole life to it. The theory of it, unaided by serious practice, will ever remain in the eyes of those prejudiced against such an unpopular cause an idle, crazy speculation, fit only to charm the ears of ignorant old women. When we cast a look behind us and see how for the last 30 years modern spiritualism has been dealt with, notwithstanding the occurrence of daily, hourly proofs which speak to all our senses, stare us in the eyes, and utter their voices from "beyond the great gulf", how can we hope, I say, that occultism or magic will easily gain ground where spiritualism is scoffed at?

One who rejects a priori or even doubts the immortality of man's soul can never believe in its Creator; and, blind to what is heterogeneous in his eyes, will remain still more blind to the proceeding of the latter from homogeneity. In relation to the Kabalah, or the compound mystic text-book of the great secrets of Nature, we do not know of anyone in the present century who could have commanded a sufficient dose of that moral courage which fires the heart of the true Adept with the sacred flame of propagandism, to force him into defying public opinion by displaying familiarity with that sublime work.

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