KNOWLEDGE OF THE HIGHER WORLDS AND ITS ATTAINMENT
Initiation is the highest stage of an esoteric training concerning which it is possible to give some indications in a book intended for the general public. Whatever lies beyond forms a subject difficult to understand, yet the way to it can be found by all who have passed through Probation, Enlightenment and Initiation, and have reached the lower Mysteries. The knowledge and proficiency conferred by Initiation cannot be obtained in any other manner, except in some far distant future, after many incarnations, by quite different means and in quite a different form. The Initiate of to-day undergoes experiences which would otherwise come to him much later, under quite different circumstances.
The secrets of existence are only accessible to an extent corresponding to man’s own degree of fitness. For this reason alone, the path to the higher stages of knowledge and power is beset with obstacles. A firearm should not be used until sufficient experience has been gained to avoid damage being caused by its use. A person initiated to-day without further ado would lack the experience which the future revelation of this higher knowledge would duly bring to him in the course of his incarnations and his normal development. At the Portal of Initiation, therefore, this experience must be supplied in some other way. Thus the first instructions given to the candidate for Initiation serve as a substitute for these future experiences. These are the so-called ‘Trials’, which he has to undergo, and which constitute a normal course of inner development resulting from due application to such exercises as are described in the preceding chapters.
These Trials are often discussed in books, but it is only natural that such discussions should as a rule give quite false impressions of their nature. For without passing through Probation and Enlightenment no one can know anything of these tests and appropriately describe them.
The would-be Initiate must come into contact with certain things and facts belonging to the higher worlds, but he can only see and hear them if his feeling is ripe for the perception of the spiritual forms, colours, tones, etc., described in the chapters on Probation and Enlightenment.
The first Trial consists in obtaining a truer vision than is the case with the average man of the corporeal attributes of lifeless things, and later of plants, animals and of human beings. This does not mean what is called to-day scientific knowledge, for it is a question not of science but of vision. As a rule the would-be Initiate proceeds to learn how the objects of nature and the beings gifted with life manifest themselves to the spiritual ear and the spiritual eye. In a certain way, these things then lie disclosed – naked - before the beholder. The qualities which can then be seen and heard are concealed from the physical eyes and ears. For physical perception they are enwrapped as in a veil, and the falling away of this veil for the would-be Initiate consists in a process designated as the process of ‘Purification by Fire’. The first trial is therefore known as the ‘Fire-Trial’.
For many people, ordinary life is itself a more or less unconscious process of Initiation through the Fire-Trial. Such people have passed through a wealth of experience, so that their self-confidence, courage and fortitude have been greatly strengthened in a normal manner, while learning to bear sorrow, disappointment and failure in their under-takings, with greatness of soul, and especially with equanimity and unbroken strength. Thus they are often Initiates without knowing it, and it then needs but little to unseal their spiritual hearing and sight, so that they become clairvoyant. For it must be noted that a genuine Fire-Trial is not intended to satisfy the curiosity of the candidate. It is true that he learns many things of which others can have no idea, but this acquisition of knowledge is not the end, but the means to the end; the latter consists in the attainment, thanks to this knowledge of the higher worlds, of greater and truer self-confidence, of a higher degree of courage and a magnanimity and per- severance such as cannot, as a rule, be acquired in the lower world.
The candidate may always turn back after the Fire-Trial. He will then resume his life, strengthened in body and soul, and wait for a future incarnation to continue his Initiation. In his present incarnation he will prove himself a more useful member of society and of humanity than he was before. In whatever position he may find himself, his firmness, prudence, resoluteness and his beneficent influence over his fellows will have greatly increased.
But if, after completing the Fire-Trial, he should wish to continue the path, a certain writing-system, generally adopted in esoteric training, must now be revealed to him. The actual teachings manifest themselves in this writing, because the hidden (occult) qualities of things cannot be directly expressed in the words of ordinary language, nor can they be set forth in ordinary writing. The pupils of the Initiates translate the teachings into ordinary language as best they can. The hidden writing reveals itself to the soul when the soul has attained spiritual perception, for it is traced in the spiritual world and remains there for all time. It cannot be learnt as an artificial writing is learnt and read. The candidate grows into clairvoyant knowledge, in an appropriate way, and, during this growth, a new strength is developed in his soul, as a new faculty, through which he feels himself impelled to decipher the occurrences and the beings of the spiritual world like the characters of a writing. This strength, with the experience it brings of the corresponding Trial, might possibly awaken in the soul as though of its own accord, as the soul continually develops, but it will be found safer to follow the instructions of those who are spiritually experienced, and who hare some proficiency in deciphering the hidden writing.
The signs of the hidden writing are not mere inventions, they correspond to the forces actively engaged in the world. It becomes immediately apparent to the candidate that the signs he is now learning, correspond to the forms, colours, tones, etc., which he learnt to perceive during his Probation and Enlightenment. He realizes that all he learnt previously was only like learning how to spell, and that he is only now beginning to read in the higher worlds. All the isolated figures, tones and colours reveal themselves to him now in one great connected whole. Now, for the first time, he attains complete certainty in observing the higher worlds. Hitherto he could never know positively whether the things he saw were rightly seen. A regular understanding is now, too, at last possible between the candidate and the Initiate in the spheres of higher knowledge. For whatever form the intercourse between an Initiate and another person may take in ordinary life, the higher knowledge in its immediate form can only be imparted by the Initiate in the above-mentioned sign-language.
Thanks to this language the student also learns certain rules of conduct and certain duties of which he formerly knew nothing. Having learnt these he is able to perform actions endowed with a significance and a meaning such as the actions of one not initiated can never possess. He acts from out of the higher worlds. Instructions concerning such action call only be read and understood in the writing in question. Yet it must be emphasized that there are people unconsciously gifted with the ability and faculty of performing such actions, though they have never undergone an esoteric training. Such ‘helpers of the world and of humanity’, pass through a life of blessing and good deeds. For reasons here not to be discussed, gifts have been bestowed on them which appear supernatural. What distinguishes them from the candidate for Initiation, is only that the latter acts consciously and with full insight into the entire situation. He acquires by training the gifts bestowed on others by higher powers for the good of humanity. We can sincerely honour and respect these favoured of God; but we should not for this reason regard the work of esoteric training as superfluous.
Once the student has learnt the sign-language, there awaits him yet another Trial, to prove whether he can move with freedom and certainty in the higher worlds. In ordinary life he is impelled to action by exterior motives. He works at one occupation or another because one duty or another is imposed on him by outward circumstances. It need hardly be mentioned that the student must in no way neglect any of his duties in ordinary life because he is living and working in higher worlds. There is no duty in a higher world that can force a person to neglect any single one of his duties in the ordinary world. The father will remain just as good a father to his family, the mother just as good a mother, and neither the official nor the soldier, nor anyone else will he detained from their work, if they become esoteric students. On the contrary, all the qualities which make a human being capable and efficient, are enhanced in the student to a degree, of which the uninitiated can form no idea. If, in the eyes of the uninitiated, this does not always appear to be the case, it is simply because he often lacks the ability to judge the Initiate correctly. The deeds of the latter are not always intelligible to the former. But this only happens in special cases.
At this stage of Initiation there are duties to be performed for which no outward stimulus is given. The candidate will not be moved to action by external pressure, but only through adherence to the rules of conduct revealed to him in the hidden writing. He must now show, in this second Trial, that, led by such rules, he can act with the same firmness and precision, with which, for instance, an official performs the duties that accrue to him. For this purpose, and in the course of his further training, he will find himself faced by a certain definite task. He must perform some action in consequence of observations made on the basis of what he has learnt during Probation and Enlightenment. The nature of this action can be understood by means of the hidden writing with which he is now familiar. If he recognizes his duty and acts rightly, his Trial has been successful. The success can be recognized in the alteration produced by his action in the figures, colours and tones apprehended by his spiritual eyes and ears. Exact indications are given, as the training progresses, showing how these figures, etc., appear and are experienced after the action has been performed, and the candidate must know how to produce this change. This Trial is known as the ‘Water-Trial’, because in his activity in these higher worlds, he is deprived of the support derived from outward circumstances, as a swimmer is without support when swimming in water that is beyond his depth. This activity must be repeated until the candidate attains absolute poise and assurance.
The importance of this Trial lies again in the acquisition of a quality. Through his experiences in the higher worlds, the candidate develops this quality, in a short time, to such a high degree, that he would otherwise have to go through many incarnations, in the ordinary course of his development, before he could acquire it to the same extent. It all centres round the fact that he must only be guided by the results of his higher perception, and of his reading the hidden writing, in order to produce the changes in question, in these higher regions of existence. Should he, in the course of his activity, introduce any of his own opinions, desires, etc., or should he diverge for one moment from the laws which he has recognized to be right, in order to follow his own wilful inclination, then the result produced would differ entirely from what was intended. He would lose sight of the goal to which his action tended, and confusion would result. Hence ample opportunity is given him in the course of this Trial to develop self-control. This is the object in view. Here again, this Trial can be more easily endured by those whose life, before Initiation, has led them to acquire self-control. Anyone having acquired the faculty of following high principles and ideas, while putting into the background all personal predilection; anyone capable of always performing his duty, with inclinations and sympathies only too ready to seduce him from this duty - such a one is unconsciously an Initiate in the midst of ordinary life. He will need but little to succeed in this particular Trial. Indeed, a certain measure of Initiation thus unconsciously acquired in life, will, as a rule, be indispensable for success in this second Trial. For even as it is difficult for those who have not learnt to spell correctly in their childhood, to make good this deficiency when fully grown up, so too, it is difficult to develop the necessary degree of self-control, upon glancing into the higher worlds, if a certain measure of it has not been acquired in ordinary life. The objects of the physical world do not alter, whatever the nature of our wishes, desires and inclinations. In the higher worlds, however, our wishes, desires and inclinations are causes that produce effects. If we wish to produce a particular effect in these worlds, we must hold ourselves completely under control; we must strictly follow the right precautions and subdue every wayward impulse.
A certain human quality is of very special importance, at this stage of Initiation, namely, an unquestionably sound judgment. Attention should be paid to the training of this faculty during all the previous stages; for it now remains to be proved whether the candidate is shaping in a way that shows him to be fit for the true path of knowledge. Further progress is now only possible if he is able to distinguish illusion, superstition and all manner of fancifulness, from true reality. This is, at first, more difficult to accomplish upon the higher stages of existence than upon the lower. Every prejudice, every cherished opinion with regard to the things in question, must vanish; truth alone must guide. There must be perfect readiness to abandon at once any idea, opinion or inclination when logical thought demands. Certainty in higher worlds is only likely to be attained when personal opinion is never spared.
People whose mode of thought tends to fancifulness and superstition, can make no progress on the path to higher knowledge. It is indeed a precious treasure that the student is to acquire. All doubt regarding the higher worlds is removed from him. With all their laws they reveal themselves to his gaze. But he cannot achieve this fortune so long as he is the prey of fancies and illusions. It would indeed be fatal if his imagination and his prejudices ran away with his intellect. Dreamers and fantastical people are as unfit for the path to higher knowledge as superstitious people. This cannot be over-emphasized. For the most dangerous enemies on the way to knowledge of the higher worlds lurk in such fantastical reveries and superstitions. Yet no one need believe that the student loses all sense of poetry in life, all power of enthusiasm because the words: ‘All prejudice must quit you,’ are written over the gateway leading to the second Trial of Initiation, and because upon the portal, at the entrance of the first Trial, he reads: ‘Without normal common sense all your efforts are in vain.’
If the candidate be in this way sufficiently advanced, a third Trial awaits him. He finds here no definite goal to be reached. All is left in his own hands. He finds himself in a situation where nothing occasions him to act. He must find his way all alone and from out of himself. Things or people to stimulate him to action are non-existent. Nothing and nobody can give him the strength he needs but he himself alone. Failure to find this inner strength will leave him standing where he was. Few of those, however, who have successfully endured the previous Trials will fail to find the necessary strength at this point. Either they will have turned back already or they succeed at this point also. All that the candidate requires is the ability to come quickly to terms with himself, for he must here find his ‘higher self’ in the truest sense of the word. He must rapidly decide in all things to listen to the inspiration of the spirit. There is no time for doubt or hesitation. Every minute of hesitation would prove that he was still unfit. Whatever prevents him from listening to the voice of the spirit must be eradicated. It is a question of showing presence of mind in this situation, and the training at this stage is concerned with the perfect development of this quality. All inducements to act or even to think, as he has been accustomed, now cease. In order not to remain inactive he must not lose himself, for only within himself can he find the one central point of vantage where he can gain a firm hold. No one on reading this, without further acquaintance with these matters, should feel an antipathy for this principle of being thrown back on oneself, for success in this Trial brings with it a moment of supreme happiness.
At this stage no less than at the others, ordinary life is itself an esoteric training for many. Anyone having reached the point of being able, when suddenly confronted with some task or problem in life to come to a swift decision without hesitation or delay, for him life itself has been a training in this sense. Such situations are here meant when success is instantly lost, if action is not rapid. A person who is quick to act when a misfortune is imminent, whereas a few moments of hesitation would have seen the misfortune an accomplished fact, and who has turned this ability into a permanent personal quality, has unconsciously acquired the degree of maturity necessary for the third Trial. For at this stage everything centres round the development of absolute presence of mind. This Trial is known as the ‘Air-Trial’, because, while undergoing it, the candidate can support himself neither upon the firm basis of external incentive, nor upon the figures, tones and colours which he has learnt in Probation and Enlightenment, but exclusively upon himself.
Upon successfully enduring this Trial, the student is permitted to enter the ‘Temple of Higher Wisdom’. All that is here said on this subject, can only be the slenderest allusion. The task now to be performed is often expressed in the statement that the student must take an ‘oath’ never to ‘betray’ anything he has learnt. These expressions, however, ‘oath’ and ‘betray’ are inappropriate and actually misleading. There is no question of an ‘oath’ in the ordinary sense of the word, but rather of an experience that comes at this stage of development. The candidate learns how to apply the higher knowledge, how to place it at the service of humanity. He then begins really and truly to understand the world. It is not so much a question of withholding the higher truths, but far more of serving them in the right way and with the necessary tact. The ‘silence’ he is to ‘keep’ refers to something quite different. He acquires this fine quality with regard to things he had previously spoken, and especially with regard to the manner in which they were spoken. He would be a bad Initiate who did not place all the higher knowledge he had acquired at the service of humanity, as well and as far as this is possible. The only obstacle to giving information in these matters is the lack of understanding on the part of the recipients. It is true, of course, that the higher knowledge does not lend itself to promiscuous talk; but no one having reached the stage of development described above, is actually ‘forbidden’ to say anything. No other person, no being exacts an ‘oath’ from him with this intent. Everything is placed on his own responsibility, and he learns in every situation to discover within himself what he has to do, and an ‘oath’ means nothing more than that he has been found qualified to be entrusted with such a responsibility.
If the candidate is found fit for the foregoing experiences, he is then given what is called symbolically the ‘draught of forgetfulness’. This means that he is initiated into the secret knowledge that enables him to act without being continually disturbed by the lower memory. This is necessary for the Initiate, for he must have full faith in the immediate present. He must be able to destroy the veil of memory which envelops man every moment of his life. If we judge something that happens to us to-day according to the experience of yesterday, we are exposed to a multitude of errors. Of course this does not mean that all experience gained in life should be renounced. It should always be kept in mind as clearly as possible. But the Initiate must have the ability of judging every new experience wholly according to what is inherent in it, and of letting it react upon him, unobscured by the past. We must be prepared at every moment, that every object and every being shall bring to us some new revelation. If we judge the new by the standard of the old, we are liable to error. The memory of past experiences will be of greatest use for the very reason that it enables us to perceive the new. Had we not gone through a definite experience, we should perhaps be blind to the qualities of the object or being that comes before us. Thus experience should serve the purpose of perceiving the new and not of judging it by the standard of the old. In this respect the Initiate acquires certain definite qualities, and thereby many things are revealed to him which remain concealed from the uninitiate.
The second ‘draught’ presented to the Initiate is the ‘draught of remembrance’. Through its agency he acquires the faculty of retaining the knowledge of the higher truths ever present in his soul. Ordinary memory would be unequal to this task. We must unite ourselves and become as one with the higher truths. We must not only know them, but be able, quite as a matter of course, to manifest and administer them in living actions, even as we ordinarily eat and drink. They must become our practice, our habit, our inclination.
‘There must be no need to keep thinking about them, in the ordinary sense; they must come to living expression through man himself; they must flow through him as the functions of life through his organism. Thus doth man ever raise himself, in a spiritual sense, to that same height to which Nature raised him in a physical.