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Blavatsky Collected Writings Volume 12 - Page 78

By David Grandy

Originally printed in the JANUARY-FEBRUARY 2006 issue of Quest magazine. 
Citation: Grandy, David. 'Science and the Occult: Where the Twain Meet.' Quest  94.1 (JANUARY-FEBRUARY 2006):13-17.

When I was in graduate school, one of my professors, an eminent historian of medieval science espoused in his lectures what one student affectionately tagged as the Old Man River theory of scientific progress. The professor asserted that in his research he found no evidence of social or cultural factors impinging on the development of medieval science: driven purely by intellectual thought, the science, just kept rolling along. I suspect the professor would not have made this claim to a more sophisticated audience; although he had little patience with any attempt to explain science as nothing but a reaction to outside cultural forces, he was savvy enough to know that there is more to the story of science than just intellectual thought.

By Tau-Triadelta
 
Before we enter into the subject of the occult art as practised on the West Coast of Africa, it will be well to clear the ground by first considering for a moment what we mean by the much-abused term "Magic."
 
There are many definitions of this word; and, in bygone ages, it was simply used to designate anything and everything which was "not understanded of the vulgar." It will be sufficient for our purpose to define it as the knowledge of certain natural laws which are not merely unknown but absolutely unsuspected by the scientists of Europe and America.
 
It is a recognized fact that no law of Nature can be – even for a single moment – abrogated.
 
IMPORTANT TO STUDENTS
 As some of the letters in the CORRESPONDENCE of this month show, there are many people who are looking for practical instruction in Occultism. It becomes necessary, therefore, to state once for all: –
 
 (a) The essential difference between theoretical and practical Occultism; or what is generally known as Theosophy on the one hand, and Occult science on the other, and: –
 
 (b) The nature of the difficulties involved in the study of the latter.
 
 It is easy to become a Theosophist.
Geoffrey Hodson was born in Lincolnshire, England, on the 12th of March 1886, and passed away on the 23rd of January 1983, at his home in Auckland, New Zealand. He joined the Manchester Branch of the Theosophical Society as a young man, and from then on until the end of his Life of 96 years, he travelled throughout the world teaching, lecturing, and writing on Theosophy.

 



Another Chapter of Theosophical History Clarified

by Frank Reitemeyer

Since the split up of the Theosophical Society into various lineages after the death of Helena P. Blavatsky, foundress of the Aryan Theosophical Society at New York in 1875 and Head of its Esoteric School there is quarrel until today about the if, how, why and to whom of HPB’s occult successorship, beginning with the 1894 controversy between TS co-founder William Q. Judge and Annie Besant about the leadership. [1]

Geoffrey Hodson - His Occult Life of Research

Geoffrey Hodson developed these powers to a remarkable degree and all his talents were devoted to helping forward humanity at large. At no time did he seek monetary compensation for any of his clairvoyant work in healing or research. By working with accredited scientists, he not only provided valuable insights and knowledge but to a large extent validated the faculty of clairvoyance as a legitimate tool of investigation which could have positive connotations for the future. The validation given by scientists provides credence to his research in areas where scientists cannot go.

His Life Story

GEOFFREY HODSON was born on the 12th of March 1886 at Wainfleet, Lincolnshire, England at 6:55 am. He was the eldest of five children, three boys and two girls.

His occult experiences began when he was about five or six years old. He had dream experiences in the half waking state and this seemed to be connected with Kundalini. Here are Mr Hodson’s words describing that event.

‘It seemed that from within the sun a huge birdlike figure of fire, with a long tail shaped like that of a lyre bird, descended and entered my whole body through the crown of my head almost setting up a blazing fire within me.’

Kundalini is the power of life, one of the great forces. It is also known as the Serpent Fire.

The Emblem of the Theosophical Society is composed of a number of symbols, all of which have been used from very ancient times to express profound spiritual and philosophical concepts about the human being and the universe. They are found in a variety of forms in the great religions of the world and their universality is further shown by their appearance in widely separated cultures.  Each symbol studied separately will yield a wealth of understanding. 

Taken together, as in this emblem, they suggest a vast evolutionary process embracing the whole of nature, physical and spiritual and their study may lead the serious inquirer to contemplate some of the deepest mysteries of existence.

Prologue

Behold I stood alone, one among many, an isolated individual in the midst of a united crowd. And I was alone, because, among all the men my brethren who knew, I alone was the man who both knew and taught. I taught the believers at the gate, and was driven to do this by the power that dwelleth in the sanctuary. I had no escape, for in that deep darkness of the most sacred shrine, I beheld the light of the inner life, and was driven to reveal it, and by it was I upheld and made strong. For indeed, although I died, it took ten priests of the temple to accomplish my death, and even then they but ignorantly thought themselves powerful.

 

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