All these questions can be reduced to a single one: what is this knowledge or discipline which gives the capacity to face death without fear?

Until now, nothing has been said here about this method of knowledge, which is also a method of action, because the study and practice of this science cannot be put into the hands of one and all. To talk about occult things is of little value; one must gain experience of them. And this experimentation demands not only special capacities that very few men possess but also a psychological development that very few people can achieve. In the modern world, this knowledge is hardly recognised as scientific, and yet it is so, for it fulfils the conditions usually required for a science. It is a system of knowledge organised according to certain principles; it follows precise processes, and by reproducing exactly the same conditions, one obtains the same results. It is also a progressive knowledge; one can devote oneself to studying it and develop it in a regular and logical way, just like any other recognised science of today. But this study deals with realities which do not belong to the most material world. In order to take it up, one must possess special senses, for the domain in which it moves lies beyond our ordinary senses. These special senses are latent in men. Just as we have a physical body, so too we have other more subtle bodies with their own senses; these senses are much more refined and precise, much more powerful than our physical senses. But of course, as education does not usually deal with this domain, these senses are not normally developed and the worlds in which they function elude our ordinary knowledge. And yet children spontaneously live a great deal in this domain. They see all kinds of things that are as real for them as physical objects. When they speak about them, most often they are told that they are stupid or liars, because they mention phenomena of which others have no experience, but which for them are as true, as tangible, as real as what everyone can see. The dreams that children so often have either in sleep or while they are awake are extremely vivid and have a great importance in their lives. Only with intensive mental development do these capacities fade away in children and even sometimes disappear in the end. Yet there are people who have the good fortune to be born with spontaneously developed inner senses and nothing can prevent these senses from remaining awake and even developing. If these people, before it is too late, meet someone who has the knowledge and can help them in the methodical education of the subtle senses, they will become very interesting instruments of research and discovery in the occult worlds.

In all ages, there have been isolated individuals or small groups on earth who were the guardians of a very ancient tradition, corroborated by their own experiences, and who practised this type of science. They sought out especially gifted individuals and gave them the necessary training. Usually these groups lived more or less in secret or in hiding, because ordinary men are very intolerant of this kind of capacity and activity, which is beyond them and frightens them. But there have been great periods in human history when recognised schools of initiation were established and were highly esteemed and respected, as in ancient Egypt, ancient Chaldea, ancient India, and even to some extent in Greece and Rome. Even in Europe, in the Middle Ages, there were institutions that taught occult science, but they had to conceal themselves very carefully, for they were pursued and persecuted by the official Christian religion. And if by chance it was discovered that a man or a woman practised this occult science, they were burnt alive at the stake as sorcerers. Now this knowledge is almost lost; very few people possess it. But with the knowledge, the intolerance has gone too. In our times, it is true, most educated people prefer to deny the existence of this science or to dub it imagination or even fraud in order to hide from themselves their own ignorance and the uneasiness they would feel if they had to recognise the reality of a power over which they have no control. And even among those who do not deny it, most of them are not very fond of these things; they are disturbed and troubled by them. However, they are obliged to admit that it is not a crime. And people who practise occultism are no longer burnt at the stake or thrown into prison. Only, since it is no longer necessary to hide, many people claim to have the knowledge, but very few of them really know anything. Some unscrupulous and ambitious people take advantage of the mystery which formerly used to shroud occult science and use it as a means of mystification and deceit. But it is not by these people that we should judge the knowledge which they wrongly claim to possess. In every domain of human activity, there are charlatans and imposters, but we should not allow their tricks to throw discredit upon a true science which they falsely claim to possess. That is why, during the great periods when this science was flourishing, when there were recognised schools where it could be practised, before anyone was allowed to undertake this study, he had to undergo for a very long time, sometimes for many years, a very strict twofold discipline of self-development and self-mastery. On one hand, the sincerity and disinterestedness of the aspirant's intentions, the purity of his motives, of his capacity for self-forgetfulness and self-abnegation, his sense of sacrifice and unselfishness were ascertained, as far as possible. In this way the loftiness and nobility of the candidate's aspiration were proved, while on the other hand he was subjected to a series of ordeals intended to show that his capacities were adequate and that he could without danger practise the science to which he wished to devote himself. These ordeals laid a special emphasis on the mastery of passions and desires, on the establishment of an unshakable calm, and above all on the absence of all fear, for in this endeavour an unflinching fearlessness is an essential condition of safety.

In one of its aspects, occult science is like a kind of chemistry applied to the play of forces and the structure of the worlds and individual forms of the inner dimensions. Just as in the chemistry of Matter the manipulation of certain substances is not without danger, so too in the occult worlds the wielding of certain forces and contact with them involve risks which only a great self-control and an unshakable calm can render innocuous.

In another of its aspects, occult science is, for the individual seeker, like the discovery and exploration of unknown countries whose laws and customs one often learns at one's own cost. Some of these realms are even rather terrifying for the beginner, who finds himself surrounded by new and unexpected perils. However, most of these dangers are more imaginary than real, and if one faces them without fear they lose the greater part of their reality.

In any case, at all times it has been recommended that one should take up these studies only under a very reliable guide who can point out the paths to follow, put you on guard against dangers, whether illusory or not, and give protection when needed.

Thus it is difficult to give more details here about the science itself, except to say that the indispensable basis of occult studies is a recognition of the concrete and objective reality of the many states of being and the inner worlds, which is a psychological application of the theory of four-dimensional or multi-dimensional space.

Occult science could thus be defined as a concrete objectification, in the world of forms, of what spiritual disciplines teach from the purely psychological point of view. The two should complement each other for the perfection of self-development and integral action. Occult knowledge without spiritual discipline is a dangerous instrument, for the one who uses it as for others, if it falls into impure hands. Spiritual knowledge without occult science lacks precision and certainty in its objective results; it is all-powerful only in the subjective world. The two, when combined in inner or outer action, are irresistible and are fit instruments for the manifestation of the supramental power.

Bulletin, April 1954
-The Mother