Initiation

From Anthroposophy

Initiation is the process whereby Man consciously follows a 'fast track' process to ennoble and balance one's soul towards selfless love by the disciplined practice of initiation exercises that lead to Man's transformation and spiritualization. It ultimately leads to becoming one with the divinity, see also Enlightenment and God experience.

The results and intermediary goals of the process are to establish a connection with the spiritual reality, to be able to consciously live and function in the other worlds or planes, communicate with the spiritual beings at the different levels, and also to act in these worlds. In other words, to broaden our view from the (limited) sensory or waking consciousness with which we function in physical reality using our physical senses and thinking.

Initiation therefore consists, in the first place, in character transformation towards elemental balance, thus developing higher astral senses and different stages of clairvoyance or higher knowledge. This can only be achieved through attaining sufficient elemental balance in our different bodily principles (working the unbalances in our astral and mental bodies), and achieving mastery of our physical senses and nervous system.

Put differently in more mundane phrasing : it comes down to improving our character and becoming a better person, by taking responsibility of one's own further development and working this self-consciously as a priority (rather than evolving more slowly through the laws of karma across incarnations). We can only do this by working the development of our consciousness. This is done by not only living the experiences in the physical material world and all its sensory impulses (like the majority of people), but by focusing also on the conscious experience of our inner life of soul and becoming conscious, not theoretically but very experientially, of our individual functioning as a spiritual being with its multiple bodily principles. The shorthand for this was known since the Greek culture as 'Man, know thyself'.

To this purpose there are many different paths with initiation exercises for training oneself, and these have existed across the ages and cultures. Because body and soul of Man changes across different cultural ages, the exercises also change and need to be adapted and suited for a certain age.

For today's Western culture, this site focuses on the initiation teachings of initiates such as Franz Bardon and Rudolf Steiner. However these are consistent with a broad spectrum of exercises from various traditions: the hermetic and rosecrucian traditions, but also the christian esoteric, yogic, and what is known as magic in its many forms.

Aspects

Note: this is not an exhaustive list, this section only serves temporarily, see 'Contents' section below for the various aspects as elaborated on different topic pages

  • separation of threefolded faculties of the Human 'I' through the process of initiation
    • thinking, feeling and willing are separated .. for general humanity that will first be attained at the Future Jupiter stage of the Earth (1907-03-16-GA097) - see Walking Speaking Thinking
  • initiation consists of two main phases (o.a. 1908-05-31-GA103)
    • a) purification of astral body through meditation and concentration (also called katharsis or purging, cleansing), this organization develops (the germs of) astral organs.
      • In christian esoteric initiation, the purified astral body was called Virgin Sophia (being pure, chase, wise)
    • b) imprinting or stamping these astral organs on etheric body, a process called illumination (or photismos).
      • ancient method (past millenia, before the Mystery of Golgotha): 3,5 days lethargic condition, lifting out not only astral body (re sleep) but also etheric body from the physical body, thus making it elastic so the astral sense organs sank down into the etheric body which received an imprint from the astral body. This then enabled the student to perceive the spiritual.
      • in esoteric christian initiation, the power approaching the astral body and which causes illumination was called the Holy Spirit (the universal cosmic I). Hence the phrase "receiving or being overshadowed by the Holy Spirit"
      • see more:
      • in our current age, the above method is absolutely no longer sensible or suitable. Alternatives:
  • more quotes by Rudolf Steiner on meditation, temporarily here: [[Initiation exercises#[9] - Work area]]

Inspirational quotes

Lao Tzu

If you want to awaken all of humanity, then awaken all of yourself.

If you want to eliminate the suffering in the world, then eliminate all that is dark and negative in yourself.

Truly, the greatest gift you have to give is that of your own self-transformation

Wang Yangming

.

just three different quotes along the same line ..

Knowledge is the beginning of practice; doing is the completion of knowing.

To know and not to act is to not know.

Thought and learning are of small value unless translated into action.

Socrates

Self-knowledge is the beginning of wisdom.

Swami Sivananda

An ounce of practice is better than tons of theory.

1909-GA013 Ch. 5

Progress in spiritual training is not thinkable without a corresponding moral progress.

1919-12-06-GA194

we cannot look for any further development of Man from sources outside himself. The impulses for the progress of human evolution must in future be called forth from within; they must proceed from our connection with the spiritual world,

1920-01-17-GA196 ..

"the science of initiation is the only possibility for the further progress of humanity"

.. there is no sense in talking about the continued progress of human evolution through purely natural means.

Evolution can take a step forward only when humanity is fructified by initiation science

Franz Bardon

On Earth every human being has two teachers: firstly, him- or herself and, secondly, fate. What Man is not able to achieve by his own diligence, practice, renunciation, pain, grief, etc., will be served up by the buffets of fate. Life is a school, not an amusement fair.

Daskalos (in HTS, book by Markides)

I see The Way ahead of me ..

Whether I have abundant light as I travel on that road or a few street lights that can help me proceed in relative safety it is the same Way. I can still reach my destination. Whether I can see more or less clearly during my travel it does not matter in the final analysis. [Kikis Christofides interjecting: .. I am not able to observe everything in detail and with clarity].

My journey into the interior of myself becomes easier with greater light.

Contents

Lecture coverage and references

Man: fragments of forgotten history (1885)

the section on Occult Hierarchy states:

there are four steps, technically called " accomplishments," which lead the neophyte to the rank of an accepted chela

and goes on to describe the initiate, the clairvoyant, the adept (see also 1907-09-21-GA111)

1904-GA010

The knowledge and power which are conferred upon a man through Initiation could not be obtained in any other manner excepting in some far distant future, after many incarnations, on quite another road and in quite another form

1909-GA013 Ch. 5

The belief may easily arise that the exercises of spiritual training are something external, disregarding the moral evolution of the soul. It must be said concerning this that the moral force that is necessary for the indicated victory over egotism cannot be attained unless the moral condition of the soul is brought to a corresponding level. Progress in spiritual training is not thinkable without a corresponding moral progress. Without moral force the described victory over egotism is not possible. All talk about true spiritual training not being at the same time moral training does not conform to facts.

1908-05-31-GA103 see also: Gospel of John as an initiation document#1908-05-31-GA103; here (SWCC, paragraphs re-arranged for logical structure)

[purification of astral body through meditation and concentration - also katharsis or purging]

.. yesterday we discussed the change which takes place in the human astral body through meditation, concentration and other practices which are given in the various methods of initiation. We have seen that the astral body is thereby affected in such a way that it develops within itself the organs which it needs for perceiving in the higher worlds and we have said that up to this point, the principle of initiation is everywhere really the same — although the forms of its practices conform wholly to the respective cultural epochs.

This re-fashioning of the astral body indirectly through meditation and concentration, is called by an ancient name, “katharsis,” or purification. Katharsis or purification has as its purpose the discarding from the astral body all that hinders it from becoming harmoniously and regularly organized, thus enabling it to acquire higher organs. It is endowed with the germ of these higher organs; it is only necessary to bring forth the forces which are present in it. We have said that the most varied methods can be employed for bringing about this katharsis.

This cleansed, purified astral body, which bears within it at the moment of illumination none of the impure impressions of the physical world, but only the organs of perception of the spiritual world is called in esoteric Christianity the “pure, chaste, wise Virgin Sophia.” By means of all that he receives during katharsis, the pupil cleanses and purifies his astral body so that it is transformed into the Virgin Sophia.

[imprinting on etheric body - also illumination or photismos]

The principal difference appears with the occurrence of the next thing which must follow. In order that the pupil may be able actually to perceive in the higher worlds, it is necessary that the astral organs which have been formed out of the astral part, impress or stamp themselves upon the ether body, be impressed into the etheric element.

[ancient method]

Initiation consisted of two processes, purification and illumination.

In the pre-Christian initiation, the second step was done in the following manner. After the pupil had undergone the suitable preparatory training, which often lasted for years, he was told: The time has now come when the astral body has developed far enough to have astral organs of perception, now these can become aware of their counterpart in the ether body.

Then the pupil was subjected to a procedure which today — at least for our cultural age — is not only unnecessary, but is not in all seriousness feasible. He was put into a lethargic condition for three and a half days, and was treated during this time in such a way that not only the astral body left the physical and ether bodies — a thing that occurs every night in sleep — but to a certain degree the ether body also was lifted out; but care was taken that the physical body remained intact and that the pupil did not die in the meantime. The ether body was then liberated from the forces of the physical body which act upon it. It had become, as it were, elastic and plastic and when the sensitory organs that had been formed in the astral body sank down into it, the ether body received an imprint from the whole astral body.

When the pupil was brought again into a normal condition by the Hierophant, when the astral body and I were again united with the physical and ether bodies — a procedure which the Hierophant well understood — then not only did he experience katharsis, but also what is called “illumination” or “photismos.” The pupil could then not only perceive in the world around him all those things that were physically perceptible, but he could employ the spiritual organs of perception, which means, he could see and perceive the spiritual.

What actually occurs is that the astral body imprints its organs upon the ether body, making it possible for the human being to perceive a spiritual world about him; making it possible for his inner being, the astral body, to receive what the ether body is able to offer to it, what the ether body draws out of the entire cosmos, out of the Cosmic I.

This second power that approaches the Virgin Sophia, is called in esoteric Christianity — is also so called today — the “Holy Spirit.” And when the Virgin Sophia encounters the Cosmic I, the Universal I which causes illumination, the pupil is surrounded by light, spiritual light.

Therefore according to esoteric Christianity, it is correct to say that through his processes of initiation the Christian esotericist

  • attains the purification and cleansing of his astral body; he makes his astral body into the Virgin Sophia
  • and is illuminated from above — if you wish, you may call it overshadowed — by the “Holy Spirit,” by the Cosmic, Universal I. And a person thus illuminated, who, in other words, according to esoteric Christianity has received the “Holy Spirit” into himself, speaks forthwith in a different manner. .

[Gospel of John as an initiation document]

By continually meditating upon passages of the Gospel of St. John, the Christian pupil is actually in a condition to reach initiation without the three and a half day continued lethargic sleep. ... [cont'd]

1919-12-06-GA194

As I have often explained to you, we cannot look for any further development of Man from sources outside himself. The impulses for the progress of human evolution must in future be called forth from within; they must proceed from our connection with the spiritual world, and we must not blind ourselves to the fact that unless something is added by our own exertion to the experiences of life, these will tend increasingly to become experiences of decline. We find ourselves already in the descending evolution of the Earth, and as human beings we must lift ourselves up by our own efforts if we are to transcend the Earth-evolution, for we can emerge beyond it only through our connection with the spiritual world.

Daskalos

Daskalos described how, as a basis for his teaching (system he called the Research of Truth), he was given the Seven Promises directly by Yohannan [editor: Saint John, see more on Individuality of Christian Rosenkreutz].

  1. To serve at all times and in all places Absolute Beingness to whom I whole heartedly belong.
  2. To be ready at all times and in all places to serve the Divine Plan.
  3. To make good use of the Divine Gifts of thought and word at all times, in all places and under all circumstances.
  4. To endure patiently, without complaining, all forms of trials and tribulation which the most wise Divine Law may bestow upon me.
  5. To love and serve my fellow human beings sincerely from the depths of my heart and soul no matter what their behavior may be towards me.
  6. To meditate and to contemplate daily Absolute Beingness, with the objective of total coordination of my thoughts, desires, words and actions with Its Divine Will.
  7. To investigate and check every night whether all my thoughts, desires, words and actions are in absolute harmony with the Divine Law.
Sri M

(SWCC)

Question: Could you elaborate on the purification of mind? What does it involve, and how does one achieve a pure mind?

Sri M: Most difficult. It’s easier said than done, but there are ways and means. All the great teachers from time immemorial have said that there are two strands which have to come together in one’s spiritual progress for purifying the mind. One is how we live in this world, very important, and the other is what do we do internally. Both things are there; they have to go side by side.

[One]

You cannot say that, “I will lead as selfish a life as I want” and every evening at seven I would be in the bath, and I will watch TV all I like, and I won’t care for my neighbor who is ill, and then I will continue to meditate for two hours a day and reach a pure mind. Not possible.

So, there are two strands to this. Therefore all the great teachers .. said there are yamas and niyamas to be followed, and these are deliberately to be followed. Don’t expect the mind to get purified by itself. You have to deliberately follow a way of life in which you cause least harm to others. In fact, if possible, give good unto them.

[editor: yamas and niyamas are ethical guidelines or 'moral codes', ways of 'right living'. The term comes from Patanjali's eightfold path or eight limbs of yoga]

And the key here is restraint. Control. Just before you speak, think: “What am I going to say? Who am I going to say it to? Is this the right situation to say it?” You get good food, eat, but always restrain yourself and say, “Oh, maybe this could be shared by two?”

Everything has to be a restraint in your daily life. If that kind of restraint is there, then slowly the mind gets purified. When you say purify, it’s not as if it is dirty and is getting purified – it’s disturbed and distracted. It’s ruffled. It’s like a rollercoaster ride. You know how daily life goes. So, if you can become less self-centered, if you can restrain, if you can control your sense organs, at least to a great extent, then automatically the mind begins to become purified.

[Two]

That’s one, and then, as a deliberate act of developing the mind, you should find some time daily to sit down and interiorize your mind. This is also important. These have to go side by side. Whatever work you do in the outside world, do it with one-pointed attention, otherwise you cannot expect to be one-pointed when you sit 15 minutes a day, because the mind follows habit. You have established a pattern. You cannot suddenly shift it in the evening, right? This is so important. A yogi is one who drives when he drives and meditates when he meditates. Not meditates when he drives. Then, he’s danger to himself and everybody on the road. Complete attention to whatever you are doing by itself is a meditation. You don’t have to separate your meditation from this. The guidelines are there in all religious texts, in all teachings.

Discussion

Note 1 - Notes on Daskalos's Seven Promises

Daskalos described how, as a basis for his teaching (system he called the Research of Truth), he was given the Seven Promises directly by Yohannan [editor: Saint John, see more on Individuality of Christian Rosenkreutz]. See also Daskalos and initiation.

The note below just adds some comments to show how these seven promises are of a universal nature, and appear in all spiritual schools and initiation systems. See also the Sri M quote above as just one example.

See also:

  • the Lord's Prayer, eg in Daskalos's version: "... Give us this day our daily bread and forgive us our transgressions, as we forgive those who transgress against us. And lead us while in temptation, and deliver us from evil .. "
  • the Eightfold path of Buddha: "right speech and action", "right habits", and "mindfullness and contemplation" (see Schema FMC00.091)
  • see also Sermon on the Mount .

.

  1. To serve at all times and in all places Absolute Beingness to whom I whole heartedly belong.
  2. To be ready at all times and in all places to serve the Divine Plan.
  3. To make good use of the Divine Gifts of thought and word at all times, in all places and under all circumstances.

    This even appears in popular contemporary bestsellers like the book The four agreements' (1997) by Don Miguel Ruiz. The four agreements being: 'Be impeccable with your word', 'Do not take anything personally', 'Do not make assumptions', 'Always do your best'. In IIH, Bardon describes in Step 1 that the faculty of mindfullness and thought control is to be extended throughout each day. The divine gifts go further, they include each person's talents and all one received, physical body, senses, and so on.

  4. To endure patiently, without complaining, all forms of trials and tribulation which the most wise Divine Law may bestow upon me.

    A nice description can also be found in the book 'Lumir Bardon: 'Memories of Franz Bardon' (1992, 2004 in EN)', see under References here: Franz Bardon and initiation#References and further reading, in a section written by Bardon's direct student Milan Kumar. He writes how it can feel good to have the strength to experience all that comes in one life gracefully with an attitude of 'thy will be done' (from the Lord's Prayer). This as opposed to being in a continuous struggle against what happens, including fate and life challenges, complaining and so on.

  5. To love and serve my fellow human beings sincerely from the depths of my heart and soul no matter what their behavior may be towards me.

    This is nothing but the Golden Rule, as given by the Christ-Jesus. See also eg [[Golden rule#[1] - Charter of Compassion]]

  6. To meditate and to contemplate daily Absolute Beingness, with the objective of total coordination of my thoughts, desires, words and actions with Its Divine Will.

    Practice of daily initiation exercises is an absolute must if one wants to grow, see also IIH and for starting Rudolf Steiner's 'Knowledge of the Higher Worlds (KHW)'.

  7. To investigate and check every night whether all my thoughts, desires, words and actions are in absolute harmony with the Divine Law.

    This is the rosecrucian 'backwards daily review' as often explained by Rudolf Steiner. See also the astral soul mirrors in Bardon IIH step

Related pages

References and further reading

See also: Mystery School tradition#References and further reading

  • Willi Seiss: Die Passion Christi als Urbild des Hermetischen Einweihungsweges
    • see also Schema FMC00.322

Rosecrucian movement and initiation

  • Christian Rebisse: Rosicrucian History and Mysteries (2005, original in FR as 'Rose-Croix histoire et mystères')
  • H. Jennings: 'Die Rosenkreuzer : ihre Gebräuche und Mysterien' (2 Volumes) (1911)
  • J.D.A. Eckhardt: 'Geheime Figuren der Rosenkreuzer : aus dem 16ten und 17ten Jahrhundert' : Erstes Heft : aus einem alten Mscpt. zum erstenmal ans Licht gestellt (reprint from 1785 book, 1918)
  • Gustav Krüger: 'Die Rosenkreuzer : ein Ueberblick' (1931)
  • Karl Heyer: 'Geschichtsimpulse des Rosenkreuzertums : Aus dem Jahrhundert der Französischen Revolution' (1990), published earlier as 'Geschichtsimpulse des Rosenkreuzertum' (1938, 1959). In NL as 'De Rozenkruisers in Europa' (1993)
  • Hans Schick: 'Das ältere Rosenkreuzertum : ein Beitrag zur Entstehungsgeschichte der Freimaurerei' (1942)
  • W. Schrödter: 'Die Geheimkünste der Rosenkreuzer' (1954)
  • George Adams: 'The mysteries of the rose-cross (1955), en: Christ in the power of memory and the power of love' (in DE as 'Das Rosenkreuzertum als Mysterium der Trinität' (1981, 1994)
  • Ernst Lehrs: 'Der rosenkreuzerische Impuls im Leben und Werk von Joachim Jungius und Thomas Traherne' (1962, first published in 'Die Drei' 1958)
  • F. Herbert Hillringhaus: 'Das Ende unseres Jahrhunderts und die Aufgaben der Rosenkreuzer' (1969)
  • Fred Poeppig: 'Ursymbole der Menschheit : unter besonderer Berücksichtigung der Rosenkreuzersymbolik' (1972)
  • Herbert Witzenmann: 'Pupilship in the sign of the rose-cross : the individual in balance as a builder of community' (1983)
    • includes a lecture held by Witzenmann in 1963
  • Die Bruderschaft der Rosenkreuzer : Esoterische Texte (published by Gerhard Wehr) (1987)
  • Viktor Stracke: 'Das Geistgebäude der Rosenkreuzer : Wie kann man die Figuren der Rosenkreuzer heute verstehen?' (1992)
  • Frank Teichmann: 'Goethe und die Rosenkreuzer : Sechs Vorträge' (2007)
  • Viktor Stracke: 'Das Vaterunser und die Figuren der Rosenkreuzer' (2015)
  • Almut Bockemühl: 'Märchen und Rosenkreuzer' (2015)



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