Present Day Occultism and Its Literature

by Mitchell Starrett Buck

PRESENT DAY OCCULTISM AND ITS LITERATURE

By M. S. Buck

IT is probable that the majority of those people at present interested in occult publications and societies are familiar with the statement, so often repeated, that a new era will dawn in the course of a few short years. This, to an astrologer, means the activity of the Sun in Aquarius; to a student of psychology, the development of a new trait in human beings; to a true clairvoyant, recognition of his talents; and to such scientists as are still immersed in materialism—more foolishness. It might be well to inquire as to whether a new era really is coming, and, if so, what changes it will bring. And, as we pass, to give a glance at present day indications and effects.

A moderately careful survey of the trend of modern thought, both along scientific and religious lines, will show conclusively that a change of some nature is about to take place, or has already done so. Thought is free—too free, in fact; expressed ideas and questions of and about religion are offered freely and fearlessly, in the more progressive countries, at least. The limited science expressed by the microscope and the telescope seems to have lost the greater number of those dependents who believed it all embracing. The old materialistic school is more or less discredited, or relegated to its proper place in the order of things. The mass of thinking people whose minds were disturbed by the statements of the old school are beginning to realize the narrowness of the doctrines that it presented to them, and to consider the instruments of science in their true light as guides rather than as omniscient instructors. All these matters indicate a radical change in the conditions governing thought. And a change that will, in time, be productive of far reaching results.

The impulse which is causing the change is working in two ways. First, through the instincts common to humanity, and, second, through the spread of thought and idea by means of printed matter. It is much to be regretted, however, that the market has been flooded with innumerable books and pamphlets, the effect of which is not all that might be desired. Among these books are works on astrology, lachemy, occultism, mysticism, and such kindred subjects. Fifty or a hundred years ago, these books would have attracted comparatively little attention. To-day, the reverse is the case, and, through their suggestions, schools, classes and circles have been formed by people desiring "soul growth" with its attendant benefits. The advantages offered the readers of these books are often startling. In general, the idea seems to be that, in present day humanity, there is a sixth sense, perhaps several senses, that may, by following directions, be developed, thus making the person clairvoyant and an “assistant master”, so to speak. There are other advantages, but these are the ones considered principally in the greater part of the literature.

A careful study, by the writer, of a large number of these modern works, has promoted the conclusion that the larger part of them are the poorest kind of work, fit only to meet the needs of the over-credulous and the ignorant. Of the more pretentious works, nearly all are written in a roundabout style, using new and extensive vocabularies, and with arguments and statements too involved for dissection. This style of writing is a great mistake, especially when dealing with subjects of such a nature. It should be remembered as emphatically true that the greatest truths may be imparted in words of one syllable.

There are perhaps half a dozen books on these subjects that are really valuable, as far as the writer can judge. A few of these give what may be considered satisfactory suggestions for the development of the inner senses. The general suggestions indicate that the candidate must live a life that is morally perfect. That is, not only his actions, but his thoughts as well must be as nearly spotless as the frailties of human nature will permit—or more so. The idea being that the purified soul will be found acceptable by the "higher intelligences" as a medium for transmitting truths to man. With most people, to acquire this condition, years of endless and persistent effort are required. That it can be done is certain, and that the state is desirable is also certain. But whether the condition will be taken advantage of as above is another question.

A firm belief in the brotherhood of man, and a conscientious practice of the principles of charity are also necessary. Unfortunately, this doctrine did not serve to prevent dissensions in the inner circle of a very popular society. Nor yet the break between two noted authors whose trouble was due to a difference of opinion as to who should receive the credit for putting certain teachings before the pubilc. Which matters do not indicate a course of conduct that would show a shining light before mankind.

The great trouble with most of the teachings seems to be that each book, as an expression of individual opinion, seems to be taken by its readers as an infallible work. This is not always the reader's fault; one author calmly dares anyone to correct him.

A man develops his inner senses, and becomes aware of matters that are not evident to people in general. Then immediately he either writes a book or starts a school that is named after him. His suggestions for development follow out the lines that fitted his own case, and are therefore, except as to their elements, probably quite unfit for the man next to him. If he is honest, he mentions this fact, but in most cases nothing is said about it.

Every student who is upon "the path" or aspires to be upon it can do no better than to apply to his own case the statement made by Paracelsus, "If I study, I begin by imagining that there is not a teacher in the world capable of teaching me, and that I must acquire all knowledge for myself". Only by adhering to this idea can the student fit himself to take a place in the new order of things, and the author or teacher who says otherwise has not the best interests of his pupils at heart.

To sum up. Although it is certain that the conditions underlying science, religion and thought are changing, it is also certain that the path of individual development that is promised is not being swept and strewn with flowers that people may tread it at their ease. Also it seems that the mass of the people have not as yet been reached, nor are likely to be for many centuries, with any teachings that would tend to better their spiritual condition or to serve them to better purpose than their present sacerdotal system. Conditions are yet too unsettled to permit of much advancement in the way of putting true suggestions before mankind. And, just at this time, the materialist who stands firm on his unbelief, or the theologian who admits of no compromise in his doctrines, are much surer of their ground, from their own point of view, than either the teachers or students of the new schools of occult and mystic science. What changes the years to come may bring are yet to be determined.