On the formal, strictly personal initiation
The formal, strictly personal initiation precedes the secret initiation. It applies to both the former and the latter that every effort needs to have some adequate purpose. It holds good even for the mystical efforts of beginners, who still cannot understand mysticism as involving an individual in mightily rising waves of the world's fates but only as an effort to help oneself to attain one's personal happiness.
There may be different ways to comprehend this happiness. An insufficiently advanced, elementary, type of man sees his happiness only in unrestrained possibilities of satisfying his individual sensual lusts. A type spiritually very much advanced sees happiness exactly in releasing from lusts, from that everlasting psychic heat that gives nobody who succumbs to lusts a single moment of inner peace.
This liberation from lusts, too, is personal happiness, which perpetually speculating and mystically not working people might consider as selfish proclivities of dimwits who take pains to shirk even the so-called family happiness. However, I am speaking about the mystical development from its very beginning that must not be left unnoticed. There is a prerequisite: if you are an idealist who would like to be beneficial to the world, you have to be also a realist who has to help primarily himself. Only then you will get to know whether people wish you helped them or not. If someone imposes upon the world the good according to their notions, it can be regarded as madness. As a crime against humanity the deed can be considered when some organized group begins to force those ideas upon the world.
If you want to do good to the world or give upon it images of goodness, you must obtain initiation in order to understand precisely the truth about that good. I must note right away that initiation can bring you to understanding than no one wants your help and good. People just want to satisfy their curiosity and thirst for sensual pleasures; hardly anybody is really interested in the method of removing all suffering. Basically every individual, both clever and dull, educated or uneducated, and even absolutely stupid, has his/her view of life always finished, simply because he/she inherited it as a quality of his/her physical birth. Therefore his/her first and only concern is to be always getting confirmation of that opinion of his/hers. A mystic must therefore be freed of all personal tendencies in order to act impartially and to avoid acting to his own benefit, though unconsciously, even though with the idea of good for others. Let us look for example at that "good" that is imposed upon people by various organized groups. If that sort of "good" were forced on people by an individual, people would regard that person as a lunatic and in some cases even as a criminal. If, however, a similar sort of "good" is forced on people by organized groups, they mostly force some dictatorship, under which mankind or parts of it suffer, whatever "good" it might be.
On this account, who wants to be a mystic or a buddhist must initially never think of doing good to the world but only of his own self-improvement, in order to help himself in the first place. That "helping just yourself in the first place" must be based exclusively on self-mastery. The foundation stones of successful self-mastery lie in the unconditional following of the rules of mystical moral discipline. Observing these can never satisfy personality and its sensual inclinations, for it means doing virtuous deeds.
Deeds of virtue become perfect only by completely wiping off personality. Personification, however, must disappear only when you no longer succumb to any emotion, any sensual inclination. In this way control is gained over feelings that are then transformed into reason that understands the whole question of life not directed by moral discipline, i. e. life of all ordinary people. In this manner you will come to the true basis of initiation at the level of common life and thus you cannot deceive yourself by your own apparent altruism that conceals your selfish, personal ambitions.
Buddhism teaches that the whole realm of suffering is based on attachment to feelings: this is an organic disposition of the being to identify oneself with the outer world, with that dreadful process of never-ending suffering. This identification, in another sense clinging, is so terrifying that it permanently blind one with belief that things promising sensual delight might still bring that so much desired, ultimate gratification. There are visions of forming a happy marriage, although it is absolutely clear that such a marriage cannot be created, because there are always two unyielding wills in it. Therefore the Teaching of formal and personal initiation does not simply deal with such or other similar problems. It tries to get straight to the root of suffering by advising man to eradicate clinging to feelings that are able to thrill the body by means of tactile phenomena. And feelings are nothing else than tactile experiences.
It is therefore necessary to completely liquidate the function of feeling and to avoid seeking after any method of improving this function. The life one obtains by birth in the human body is potentially, i. e. karmically, sufficiently equipped for revelling in feelings. What is more, it is thank to this very disposition that everybody lives almost without exception in sensations. That prevents him from knowing what it means to shift the focus of self-awareness from feelings to mental qualities, especially to those of reason. Qualities of mentality and reason too are manifested in experiencing. Not like in experiencing that leads to merging of one's individuality with individualities of others, which in essence always contradict one another, but in states of vibrations of substances of super-natural existence, states that are dynamically emitted into phenomena of the surrounding world. This is a guarantee that instead of crises coming from impossibility of emotional blending with what people crave for, there are ecstatic states uplifting the yogi's self-awareness up to the divine thrones.
Why then append to the emotional life, which by nature bothers everyone, some permanent desires for pleasant experiencing which stems from clinging to impressions of taste and therefore of touch, which are transmitted to the consciousness through sensations. These desires make in fact the whole question of emotional life yet more pressing and difficult and thereby make the life unpleasant.
Sensations are qualitatively more elementary than reason that can free us from suffering as it is able to guide us through the world with clear view and presence of mind and to remove in this way the roots of all conflicting situations. Sentiment, on the other hand, makes us act in a purely emotional and prejudiced manner that lets us sink into improperly resolving the momentary situations. Reason, consequently, is put in the shade, being usually surpassed by flames of passion, which bring you into situations you might not have wished to trigger at all.
We mustn't consider sentiment as a higher psychic aptitude as religions and various individuals imbued by idealism do. Sentiment is first of all a very blind driving force that brings about all complicated situations in the world. And that so-called higher sentiment? It must be first developed [and cultivated] by embracing and adhering to the noble moral discipline and absolute restraint in acting and responds to events and phenomena of the surrounding world. This noble morality and noble acting result only from practising so-calledmetta, i. e. permanent wishing all good to all beings, whether they are pleasant or unpleasant to you, whether you sympathize with them or not. The spiritual development, i. e. first of all advancement from wretched states of experiencing towards states of bliss, requires following all moral precepts of spiritual teachings. Only in this way will sentiment get rid of elementary lusts and will turn into compassion that will sublimate the structure of personality and let it dissolve in permanent fellow feeling with all that exists.
It is only then that sentiment becomes the foundation of spiritual development. From such sentiment enlightened reason is arising, which is capable of understanding and kindness, which in its final phase means wisdom, enlightenment, the statebuddho. It is reason that appears and develops only when man entirely restrains instincts and emotions resulting from them. Instincts that are actually another aspect of sentiment will change at first into the common animal reason, and its functions, in turn, will change under the influence of cultivated feelings into the function of enlightened reason, into wisdom. Thus the sentiment as a force factor becomes "nutrient" of reason that develops into the supreme wisdom. The supreme wisdom then discerns well that reason in a higher aspect is consciousness, above all the empirical one. And when the concretizing functions of this consciousness are cautiously restrained, the latter will be detected as the transcendental consciousness, which is the original quality of the creation, from which the creation arose.
Hereby the state of the absolute in one’s being is at last realized, which is the forerunner of salvation, how it is understood in the highest mystical teachings.
Knowing and having respect to all above given is necessary if you want to attain mystical perfection that shall have objective importance. You have to understand that at the first stage you have to submit to self-discipline of containing instincts and tendencies conditional on these; at the second stage you have to suppress all feelings that condition revelling in sensations. Only in this way you can make your way through to entire self-control, to constitutional transubstantiation and to attainment of the state that is inherent in being that is above the whole emotional life and thus raised above the world of suffering, in which all human beings drown.
Achievement of this self-mastery is the conditionsine qua non for attainment of the mystic initiation in the closely personal and formal sense. And in order to ever reach this self-restraint you must suppress all your sensual tendencies. Because it is exactly tendencies that force you to you think in a non-objective, individual, and fanatical way. When [the tendencies are] overcome, you will achieve impersonalization, liquidation of personality, and thereby you will get ready for receiving secret initiation.
Influence and power of tendencies must be first detected. You won’t find them or recognize their power until it makes you wonder how much you are motivated by your personal respects in your behaviour, and until you start to resist all that. You have to put up resistance to tendencies even by doing only what you are assigned to do according to the mystical teaching and your karmic arrangement. And should you observe that even in demands concerning your manual or intellectual worldly work, i. e. in your employment, you are directed by desire for monetary reward, which means [that you are driven] by worldly tendencies, though not evidently appearing ones, you must content yourself with the remuneration your employer gives you for your work and so you are not allowed to have any personal requirements in this respect. This is the only way to prove your victory over the secular way of life in form of worldly ambitions, which is another aspect of sensational life, by means of which a pronounced personality is formed, cemented and gets stronger. Strong personality, in turn, blinds man and thus rules out the possibility of enlightened reason.
Only enlightened reason is able to complete the liquidation of personality that tries to assert itself in the world virtually only as an egoistic factor committing evil. And at the core of one’s personality, in the sphere of sensations, personality would not be possible of liquidation by anybody who has a soft spot that he sets some worldly personal goal to himself, even though his personality gets concealed behind a notion of an inalienable right to get reward for his work, activity, or function.
Exactly with respect to the above mentioned I would like to point out that no one and never is enlightened enough to know what rightfully belongs to him. That goes on in this way until he gets enlightenment in accordance with conceptions given by the true mystical teaching. Moral standards of the genuine mystical doctrine recognize as correct only that man makes his living solely by belief in God. He is allowed to render his faith stronger by conviction that he has right to spend the rest of his life being provided for by God until his physical death.
Only then will he become really quit of his personality and will consequently desist from meddling in his activity and hence in the karma being generated by the deeds. In this way all his karmical creativity or influence will be passed to cosmic regions that will split his "guilt" for activity among themselves.
That should be how to liquidate personality resulting from ambitiousness that makes always non-mystics involved in arising karma. Karma becomes labyrinthine because the common intellect can never penetrate and understand all moments of selfishness that is contained in activity. And the question of social justice which, according to inaccurate notions, should give all people the right to be given from the human society happiness and bread? As long as the aspirant of mystical initiation views the world in this way, he is a worldly man that can never comprehend the karmic justice in its whole extent and profundity. Strictly considered, man is only allowed to live on belief in God as I mentioned above but he has no right to that. If he thinks he does have it, then he will pay dearly for this fallacy with various horrifying mistakes that will incessantly complicate his life until the world breaks him for his dearly redeemed karmic maturity and thereby teach him to trust only in God.
On the path of the high mystical initiation, that kind of lesson given to him by karmic maturity means in reality a partial defeat on the course of life – progression from a primitive moral view of life and way of behaviour towards the psychological and spiritual surmounting of the world. The sooner you will bend to the fact that you are allowed to live only on belief in God, the more spiritual resources you will save for building up spiritual power that can to lead everybody as far as the victory over the world in all its forms, qualities and situations.
Anyway, those are outlooks for people who can understand things from the so-called higher viewpoint. Before coming to that attitude you have to submit to the tenet that, in order to develop and accomplish the virtues of mystical way of life, it is never enough to liquidate just tendencies that are produced by ambitiousness. You have to also defeat the tendencies that are effective in the strictly personal sphere; these are manifested as food appetite and then mainly as lust that is satisfied by sexual life – sometimes unrestrained at all, another time sporadically or for a longer time restrained and some other time satisfied by longing for sex.
In self-advisers, who have nobody else to get advice from in the matters of their path of spiritual development, the command of sexual abstention is often applied only by their tendencies. Someone can decide that sexual continence is not necessary as this opinion is forced upon him by his inclinations. Another person who has become estranged from himself takes the command of sexual abstention as a purely religious precept. Another person, because having weak will, tends once towards sexual abstention, some other time he changes that attitude because he does not know himself and so he comes to conclusion that he ought to behave one way or another exactly according to what sort of immediate behaviour his tendencies dictate to him. Attitudes like that lead to nothing good. Sexual abstention was not conceived by speculating brains. It has its psychological and specific background; it is not an end in itself nor is it a secret key to opening the heaven’s door. The only purpose of it is that every aspirant of initiation conquer himself, that he surmount all his individual inclinations. Sexual drive is in every respect always regarded as the most powerful factor that is able to bring the warrior for mystical initiation to either mystical perfection or mystical fall.
However, the worst thing one can do after having heard the precept about sexual abstemiousness - if it has ever made an impression on him – is to interrupt the abstention from sex. Such a person will usually never get to know what it means to bring the sexual abstemiousness to the peak where the critical pressure of sexual urge will be surmounted and sexuality will give in, and one will then gain the experience what everything sexuality means and that it actually motivates also all external activity of people. Instead, he will be yielding to the sexual desire even at a lower tension until he finally succumbs to it like in the very beginning as the idea of fighting against sexuality did not even cross his mind. That will result in a spiritual downfall. And a fall is always accompanied by finding out that a descent from spiritual heights has taken place, that man has lost the spiritual values that make man happy and free, without obligations and tribulations of fathers of families.
Correctly sticking at the tenet of sexual abstemiousness is always leading to intensification of sexual aggressiveness. And exactly this aggressiveness must be brought under control if one wants to get experience and consequently the understanding that the instinct of reproduction is a tool that nature uses to dominate all that lives; hence only if this instinct is overcome, liberty will be gained. For this reason the sexual abstemiousness must not be regarded as an act that is in significance same as any other deed. Thus you should enter on this discipline in all seriousness and knowing that you are in this way entering a path of possible big victories or falls. So when you hold this discipline for a long time, you are sure to come to a sort of fierce confrontation of two extremely important factors in the life: yourself and the sexual instinct. If you wrestle with sexual drive correctly, you cannot insist on the decision to observe the sexual restraint forever and ever. The battle with the sexual drive usually culminates in a state in which you have to put off the tendency to the downfall into sex just from one day to the next; this is the only way to really gain the victory. Besides, this stage of keeping sexual abstemiousness is the highest and crucial and it won’t be long before you gain a victory over yourself.
This victory, however, does not mean yet that you make yourself a being that is sexually incapable. You can even come back to the sexual life but then you are usually never an absolute slave of sex but somebody who understands well the sexual question. At this point and not earlier the sexual problem becomes really secondary, not primary and the most important matter. The notion of "love" and "sound ambitiousness" vanishes and what remains is only elementary sexual desire, about which an experienced man knows that only because of this sexual lust everybody must reincarnate over and over again and if you really overcome it, you will no longer incarnate because you do not need to.
In this respect the genuine mystical teaching is by no means idealistic doctrine. It values the knowledge of sexuality as useful and helping, but otherwise what is decisive in it is only a specific result of the sexual discipline: victory over sexuality. This accomplishment is in turn based on overcoming the perpetual surges of sexual temptation; the appropriate practice begins with unyieldingly following sexual abstemiousness up to the point where these temptations are surmounted. An extremely significant psychological moment is, that when sexual temptations have ceased, it will not imply inability of sexual life, but only removal of overpowering sexual temptations. Because if we analyse behaviour of people, we find it always or nearly always motivated by sexual drives. Everything, ranging from rude manners of the youth, who endeavour to draw attention to themselves by being loutish, to people’s ambitiousness to stand out in terms of their fortune, high ranks in society, or even by displays of charity – all this is conditional on sexuality, albeit this fact is in the process of so-called life success often forgotten. Well, "Cherchez la femme", find the woman, holds actually good to every ambition, whether it ends in criminal deeds or in reaching dictatorial power that has succeeded in subjugating peoples using whatever slogans it could. It is clear to everybody who has broken the power of sexual stimuli by having accomplished the crucial moment in sexual abstention.
One of the people with whom I mystically worked told me: "I am free because I have overcome sexuality. If I had not overcome it, I would not be free even if I had gained all virtues of the Christian saints. And if I had none of those virtues but only had overcome sexuality, I would be free anyway." – He was right. Especially when we don’t take account of the danger that lies hidden in victory over sexuality. The truth is that there have been very many victors over sexuality who sank into pride only because they had been freed of that burden. Therefore it is necessary to enrich that victory with permanent bodhisattvic compassion, behind which there lies an understanding of how difficult it is for the common people who have never managed to bring any moral discipline to the ultimate good result.
"Pushing the stone of sexuality" from the pure sexual rut over to the permanent sighing sanctimoniousness is certainly no victory. And from sexual urge modified into sanctimoniousness heavens will not suffer defeat like a bastion of unhealthy bliss, either. It is just a simple victory over yourself in this field which is the might that will get you to heaven. What is more, by gaining victory over sexuality you will gain also the victory over your whole fate. It is only emotion that causes you to be through you deeds exposed to reactions of the world, which are actually creators of your outer fate. When all this has stopped, you will arrive at clarity of the consciousness, at mental releasing. That will also be the end of the troubles of self-renunciation that can always last only during your sexual abstemiousness. Then also the sentiment is discerned as a factor bringing suffering to man; when it burns out, then reason will assume the reign over the personal life and it knows what to do to prevent [arising] every distress.
Thus the struggle with sexuality has two phases. The aim of the first stage of the effort is getting to know the sexual problem, the aim of the second phase is the total liberation. At the first stage you will come to realization of how sexuality can mask itself; this contributes to understanding of simple purposefulness of each emotional impulse. By accomplishing the second phase of the struggle with sexuality you will attain insight into importance of all constituents of your being, which by rank are under the quality of reason. It is exactly in this way that you can arrive at the experience of unending state of absolute and evident inner or spiritual freedom.
I am speaking of normal course of development that is based on sexual abstention. However, the situation does not always look like this. When the sexual instinct under the pressure of voluntary or enforced sexual abstemiousness is transformed into other psychical forces of physical tendencies, the inner development of yours becomes more complex and more difficult. At the same time, however, the background of the sexual abstemiousness may not necessarily be always a failed mystical discipline. Even social and civic ethical education can reverse the expressions of normal sexuality; it may come out as an opinion that letting sexual drive run its course is a "sin" and that opinion may culminate in an abnormal activity, sometimes of a charitable type. Among those extremes there is a host of cases how sexual instinct gets manifested. Among them are manifestations of sour old-maidishness, indolence of bachelorhood, ascetics’ pride on their own moral impeccability. In subtler manifestations as less distinctive deviations of sexuality there are included also innumerable character principles of the worldly people who are not able to tolerate behaviour of others. Or it can also manifest itself in great mental and psychic malleability of irresolute, listless, people to everything they can be confronted with in life as a fatal fortuity.
All those things are possible results of sexual abstemiousness, whether voluntary or forced by surroundings and circumstances. They can be avoided provided you do not make a problem out of the sexual abstinence. You should behave as if you were not subject to any tensions from the sexual restraint; this goal can be achieved only by indifference to sexual excitants, which must be forced of your own will. The sexual instinct will cease transforming into some mental peculiarity. Sexual energy will thereby turn into plain energy which, if it cannot find an outlet in any outer activity, it will change into spiritual force or energy, into material out of which the so-called spiritual body gets created.
If the person who solves the sexual question in this way keeps his mind entirely freed from the world for the whole period of the sexual restraint and, on the contrary, makes it take interest in transcendental qualities only, he will profit from the sexual abstemiousness what is called the super-worldly path: the mind that will no more touch the worldly things and as a consequence will begin passing through the so-called realisations of spiritual states. Those will culminate in cognition and understanding of quality of the absolute and in a possibility of identification with these at the level of the plain empiric consciousness.
This, now actually absolute victory over sexuality is certainly not so easy to achieve. It is extremely difficult to keep your mind permanently freed from the world and on the contrary directed to transcendental qualities. If this request is sometime breached, a danger arises that at least part of sexuality will be transformed into some strange personal propensity that will disharmonize the picture of mystic perfection of the individual who has set out on a journey of the absolute sexual restraint.
I would like to talk about two examples of relatively successful realisations of spiritual qualities in the sense of the strictly personal initiation, which did not crystallize into non-personal initiation, the doctrinal, secret one. I will speak about Dr. M.K. and ing. R.M. [Dr. is a Czech degree of doctor, in this case M.K. was a doctor of law; ing. denotes degree of an engineer, a graduate of technical college. Note of the translator.] Both had known the difference between the common human life and the life of an initiate; in the first case of a man who had won a victory over sexuality, in the second case of a man who had gained the knowledge of the logical relations of people to samsaro and nirvana.
Dr. M.K. achieved that result – as he himself termed it – by struggling for the appropriate quality, i.e. the quality of the third buddhist immersion, so long until he attained and developed it. However, he was no exception in the sense that as a slag of his effort he failed to achieve what is called burning-out. Therefore he did not surmount his sensitivity to the world of women. He yielded to and defeated it over and over again, in that he was again and again achieving success in the fight for the quality until he finally conquered sexuality. With respect to the secret initiation however, it was delay, waste of time. Then he did not have time enough to attain the absolute knowledge that leads at first to understanding that it is absolutely necessary to go through the state of bodhisattva, in which man becomes one with all living and suffering beings. Only then will the foundations of the genuine, absolute, spiritual liberation, salvation, get tougher. In buddhist terminology the liberation, redemption, is called nirvana, blowing out.
With respect to his long-lasting struggle for development and cultivation of the liberating quality, quality proper to the state of the third buddhic immersion (dhyana), his spiritual liberation cannot be entirely pure, since due to existing inclinations to the world it is in fact conceptually shaped being that wants to experience freedom, not "an abstract" that turns man into the state of permanent identification of oneself (unity) with all existing. Even with that mistake in accomplishing of spiritual perfection the spiritual achievement may be very similar to the buddhic one; however, it can never be absolutely the same. Because there is still a difference in the notion of perfection how it is comprehended by "a small droplet of being" or by a vast "ocean of existence" that is epitomized in one who lives in all existent, in all beings, which he got identified with by force of systematic practice in awareness and cultivation of fellow-feeling.
There are countless intermediate stages between those two mentioned extreme states. At each of these stages means that which is denoted as perfection a state that is somewhat different from the other intermediate stages of perfection; some of these perfections are nearly absolute knowledge, others provide experience of unimaginable blissful states, nevertheless, the buddhic perfection means exclusively extinction of the vital instinct in the light of knowledge of the absolute relativity of the whole world.
Because of these variances in the field of the mystical efforts it is necessary to develop, instead of blissful states that are connected to various buddhist immersions (dhyana), states and feelings of fellowship or even identity of the spiritually striving person and the whole. It is the only way to create conditions for arising of the supreme perfection, viz. the buddhic one.
Dr. M.K. tamed and maybe even uprooted sexuality almost at the end of his life. For that reason there was no time left for him to get to know that life, the universe, the highest spiritual states and qualities, and all mental states generally, including spiritual perfection, are rooted in the principle of "the unified field of forces"; as the cosmic continuum had been defined by Albert Einstein. As a consequence of that imperfection he departed this life convinced that there are two kinds of life – the outer and the inner life. The obvious distinction between them persists as long as the consciousness can be moved from the world of concrete phenomena to the world of so-called abstract phenomena. Buddhas are, however, never afflicted by such double perception. They perceive invariably only one world that comprises both.
To defend the degree of his spiritual progress before the uninitiated following must be pointed out:
Nevertheless, in the integral mystical initiation the key point is always "dissolution" of individuality in the absolute. This can only be reached if not the slightest trace of imperfection eclipses the notion of the absolute.
The other man, ing. R.M., reached almost the same mystical result as Dr. M.K., moreover, in a certain sense he surpassed Dr. M.K. However, he had always been a downright analyst, therefore a stickler for details, which in him became evident as an inability to easily understand that who wants to go the path of the absolutely perfect ones need develop a wide spirit, a bodhisattvic spirit that is a prerequisite for getting one with all living and that makes it possible not to discriminate anything at all in Creation. Therefore he has had to master various crises that affect everyone who does not live in all beings and in all existent; in other words, who is individual in some way. In general conception he went the same path as Dr. M.K.; a variation in his results was conditioned by his psychological basis that was other than that of Dr. M.K. Unlike Dr. M.K. he strived more to achieve purification of consciousness up to the point that is called clear consciousness. With it he understood the laws and relations of mystical qualities to normal qualities, to qualities of an emotional personality. In this way he arrived at good orientation in questions of primarily individual life, which allows him to preserve personal freedom based on spiritual qualities.
However, from the standpoint of the buddha’s state, what must be considered an imperfection is that his nature has failed to understand how important it is to develop and cultivate the state of bodhisattva, a spirit that grows together with all existing and living. That tiny trace of imperfection that is so firmly embedded in his being is to be liquidated by entering into marriage.
The married life means in such a case spontaneously creating relations to the world – exactly the condition that puts into effect the relation and sense of that necessary togetherness with all living, i.e. the state of bodhisattva. From psychological standpoint it’s interesting how even this category of inclinations wants to break into the man’s life, albeit it is at the boundary where man almost completely sees the sense of all life events. In a word: his ascetic nature, which was actually gained by birth, becomes here an obstacle for adoption of the bodhisattva’s state. Specifically in his case that defect comes out in the way that under certain circumstances he again and again forgets that he is married.
The situation is however not so transparent. Contacts of mind and consciousness with qualities of the third buddhist immersion and, in the background with the quality of the Absolute, cannot be discerned so simply; the high states of the third immersion only tinge the absolute indifferentism of the achieved state of the Absolute. Differentiation between them is only possible in the state of the highest knowledge where the whole cosmic continuum crumbles into purely physical phenomena. This discrimination can virtually always be affected by influencing of human consciousness by the structure of physical cells, the impact of which is in the consciousness manifested by some feelings.
Feelings are, however, not an unequivocal phenomenon in cases that are so dissimilar like the common state of people and the condition of one who has nearly or seemingly entirely eliminated the emotional life from his consciousness. In this case the feelings are present in the states of ecstasies, which distort the reality at the vertex of phenomena where the "friction" of physical quanta of energy seems to invoke the knowledge that the state of the Absolute and the highest states of emotional life are identical. Only a buddha is able to recognize the slight difference between the perfect state of indifferentism and the highest emotional states; a less developed intellect considers them equal.
Ing. R.M. can discern all those nuances and variations of feeling states. But in order to distinguish the highest and the subtlest emotional states from the state of the Absolute, it is after all necessary that the striving person reach the experience of the touch of his consciousness with the quality of the Absolute. And this exactly is not easy to achieve. Particularly while man is young, the surges of vitality make this impossible. But if one in his seriously trying to keep at the boundary of creation and emptiness remains at the edge of the Absolute, one will at the relevant moment, when his vitality decreases, touch the Absolute with his consciousness and thus will finish his spiritual or maybe even mystical development in the absolute knowledge of the way out of the life into the Absolute, into the state of nirvana, the state of "wafting away".
Now, these were brief profiles of the two mentioned, two strong types of mystical aspirants. But what about the other members of the mystical school to which Dr. M.K. and ing. R.M. belong?
It seems to be quite obvious that only the two named men were struggling for the relevant mystical quality that makes one illuminated, wise, and free, even with clear knowledge that the achieved freedom opens into timelessness. Almost all other members of the same mystical school, in their deep ignorance, worldliness and incompetence to attain knowledge were just struggling with their tendencies that they thought were forbidden to yield to. This only proved atavistic moral opinions instilled by religious upbringing, though they may have been atheists. Therefore their fight was futile; sometimes they did not even fight at all, they only pretended to do so. And their results, the results of their mystical practice, corresponded exactly to their endeavour; many of them gave up the mystical work after some time; some remained faithful to the mystic teaching for they found its doctrine appealing. They revered it just the way the worldly people esteem some idea or creed of which they put into effect in their lives either nothing or only so little that it will never bring them to any real accomplishment. So they are able to believe but on the other hand they lead their profane life without even the slightest effort to change it by hard discipline, the purpose of which is self-transformation.
In some cases they adorned their lives with empty theories that only demonstrated their irrational reasoning. With it they were no different from other worldly people who also habitually believe in or profess something but are not able to form their own individual opinions. They support an idea they find attractive or one that sprouted in their minds as the heritage of their own families or possibly their own incarnations.
What follows from it is that with only minor exceptions things go in mysticism like in the daily life: most people of those who believe in mysticism profess it only on the basis of their own inclinations but they lack experience from mystical training. These people render the mystic teaching neither convincing, nor lucid, nor logic, nor practical.
From the standpoint of the Secret Initiation it is only lesser evil that can afflict the world with long-lasting struggles of all against all. What is considered worse [evil] is when the "sight of the initiate one" is exposed to wrong perceptions. Such distorted vision always causes that the initiate loses the knowledge he attained and falls into delusion. The problem here is that the initiate always acquires power to act upon the masses. Thus the ones who failed on the path of the Secret Initiation turn into mighty dictators leading their peoples into devastation, or - if the absolute restraint of those individuals is not breached, they will induce false doctrine in the world, which can lead the whole mankind to destruction.
It is possible that it was exactly in such a way that imperialism arose in the world after primitivism had been surmounted and there was hope that intellectualism would arise. People really know very little about the impact of a suggestion that results from extremely strong sticking to one single idea, to which mystics who have comprehended the meaning of the path of the transformation of their own beings adhere. Saturation of the being with feelings and states of good nature without the slightest digression always generates strong magnetic field which is then induced in all beings if there is adequate harmony between the inducer [the one who generates that field] and other people. However, if there is a moral defect hidden in the inducer, primarily in form of lust and selfishness, then no altogether positive result of this effort will be produced but only semblance of good, which will later turn into evil.
With respect to those relations the Secret Initiation is actually not secret whatsoever. Only consequences of the work in the realm of causations, among which also the mentioned inducing of the magnetic field ranks, gives it such character. This of course excludes a notion that the Secret Initiation is some initiation of or into power that man could apply by his human will that is spoilt by sensual lusts, or by his individual inclinations and views formed by his concept of the world and all events in it. On the contrary, the initiated one is bound, both morally and by his knowledge, to use the power gained by the Secret Initiation exclusively as a mighty link in the chain of doing and being, divided among individual beings. That is why this initiation does not in the least include the question of [development of] "my own personal power" or "my own knowledge" or even "my own initiation" that should guarantee "my personal security, bliss or salvation".
This concept of the secret initiation thus excludes aspirations that common ambitious people always have. On the other hand, it does not reject desires of those who think primarily of the idea of general togetherness.
However, the Secret Initiation produces leading characters not sentimental, biddable, and permanently suffering dreamers. It is in the latter that the wish for universal togetherness arises since they are in character incapable of ruthless struggling for their assertion in the worldly human society. That is the reason why in the Secret Initiation collisions come up very often, which are hard to deal with. There is particularly a question of how to e.g. get a choleric type to understand the idea of togetherness, solidarity, and conversely how to bring a passive temperament, suffering from sentimentality, to assume a firm and unchanging life attitude. Such an attitude means that it is necessary to intensify the idea of "SELF" and to understand "the world" as an environment for conscious and purposive activity.
The Secret Initiation must tackle that question by psychically inweaving the aspirants of this initiation into the whole called "the world of beings". This task can be accomplished only by very hard work, during which man must not feel compassion with his/her imaginary personality. It is based on operations with states of consciousness as with objects that are entirely manageable by one’s will and also with the concept of self that either takes shape or diffusionally expands as far as distances beyond sight, to infinity.
An aspirant of the Secret Initiation must discipline himself/herself to the capacity for such firm and unchanging self-awareness that this self-awareness of his never disappears or recedes even during the strongest pressure and impacts of circumstances that usually absorb the psyche of everyone to such a degree that he/she forgets completely about himself/herself and lives only on or in the occurrence under way. Only when man succeeds in remaining in permanent and invariable self-awareness in every situation, man can begin weaving himself in the whole community of beings and then to perceive those beings as himself/herself. This is the base on which the power resulting from the Secret Initiation is built.
This perception of oneself as the whole at the level of one’s own self-awareness is certainly a very difficult task; however, it is not unachievable. Training in self-awareness that culminates in invariable or even indestructible idea of a qualitatively very valuable self creates a precondition for avoiding weakening or blurring of consciousness while thinking of and growing together with the whole. In this way the state of togetherness is accomplished, where self-awareness does not fade away and need not fade away, and the [achieved] identity is not disturbed, either.
Up to this point all the effort to achieve the Secret Initiation belongs to the first phase of the Secret Initiation, and it is necessary to point out that the uninitiated can easily underestimate it. But the influence of the individual upon the whole rises in exact proportion to his/her psychic identification with all living beings. If he/she gets identified with them while bringing "the influx and reflux of his/her breadth" in the rhythm, he/she will achieve pranayama, with the help of which he/she will work his/her way up to leadership in small or large aggregates within the cosmic continuum.. It depends on how well and perfectly he/she makes himself/herself a centre of everything by means of awareness of himself/herself as a relevant, adequate unit.
Results like that are nothing out the extraordinary but only natural. Living – if it is movement not thinking – is always subject to the rhythm of permanently pulsating physical energies. Therefore the one who sets himself/herself in this pulsation by means of pranayama – which in other words means connection with the breadth of the nature – can by realizing the whole as himself/herself gain control over all rhythmical waves of energies. In this way he/she also indirectly reigns over all living (entities) that do not have command of the influence of this pulsation by permanent self-awareness as an act now being already spontaneous.
Proceeding from those relations we can conclude that identification of an individual with the whole at the level of self-awareness leads to unfolding of the divine might. This might bears godly signs only provided that the tendencies of the mind, feeling, and awareness of that individual tend to good. Should it not be the case, then this power becomes demonic or devilish, and it does the more so the more that might is accompanied by personal selfish regards. Then it is necessary to add to this that lack of discipline in tendencies and lusts, which perhaps every common man yields to, is always potential devilishness. The secret initiation prevents for this reason the arising of the devilish power by following rules of strictly observing mystical moral discipline concerning stringent adherence to virtuous deeds.
Only selflessness, in its manifestations even bodhisattvic one, is a guarantee that the growing mystical might of the candidates of initiation will not degenerate into the devilish power. Absolute certainty that this might will not at all degenerate arises when the thorough awareness of one’s being in the practicing people causes gaining insight into the abyss of samsara. Only through this act the one being initiated can understand what dreadful conditions reign in samsara and how much suffering they cause to all who have been taking part in creation of samsara’s life. This insight will kill his/her egocentrism.
However, in samsara there are not only beings forming samsara by their activities that are motivated by selfishness and lusts. There are also beings that are ignorant. From the standpoint of the teaching on the secret initiation it is a consequence of doing evil in the past, which now finally ripened and became ignorance. What is dreadful about it is that this ignorance manifests itself only when man is overfed with the horrors of samsaric life and turns away from it, so that it is just continuation of the punishment for evil that was committed in the past, even very long time ago. In this phase of passing through samsara ignorance appears as inability to resist evil and repressions in order that karma itself could complete the purification [of the beings] by developing incapability of doing evil or even of protecting themselves against evil.
Well, the samsaric life is complicated, indeed. We can learn from history that in the religious life of individuals and groups it happens that often not only common believers but also saints have been tortured to death by samsaric creatures. They were martyred by people, whose evil deeds had not yet ripened so that they had not yet hit the bottom of the samsaric life where beings do not do evil, they only suffer it. And those samsaric creatures tend towards the completion of their decline in the order of beings, albeit they could still live in happiness in that they would begin to do good. It is only their ignorance that tops off all evil that did not make it possible for them to induce this change.
In the same way saints as well as people already living religious lives are not able, because of their receding, but still existing, ignorance, to withstand all that can get them to torture. In that way they bring the decadence of others even more towards the bottom of the samsaric life in that they enable to bring them to torture. Because the masters of the Secret Initiation know how to avoid everything that puts the people who are in initiation process to the scaffold.
Psychology of behaviour is usually unambiguous. If someone sinks into selfishness, he/she fails to understand why he/she should do acts of love and virtue. On the other hand the one that enters the path of saints is not able to help himself by tactical behaviour. He usually accepts his persecution as a manifestation of "God’s will" and at a higher degree of his spiritual development even as a proof of "divine love", therefore he does not avoid being victimized, although he already finds out that he will pay with life for his life course. BUT: it is never guaranteed what would be attained if one who has already entered the path of virtue and sainthood knew exactly that tactical behaviour could save his life. It might bring him to spiritual downfall. That means that even on the path of light man suffers from various manifestations of ignorance in order to be protected from sinking again into spiritual and moral decay. And thus here, on the way of light, man is secured from spiritual decline exactly by interfering ignorance, so that he/she can unwaveringly advance towards the knowledge of relativity of everything. This protection usually discontinues when the teaching of the secret initiation is distorted, when it is desecrated by those who have a strong desire for popularity and do not want to be just ordinary disciples of the noble mystical path.
Man’s behaviour is therefore determined by the sum of his life experiences, what’s more, only in the long chain of his permanently repeated incarnations. Although it is not quite transparent, yet all the life experiences are stored in the very foundations of the beings and then penetrate through the atavistic layer of the being’s nature to the surface in the form of stimuli which practically everybody believes like they were divine inspiration. Up to this point the life is a mysterious thing. It is obvious that a saint cannot give up the life of virtue even though he has to pay for it with his/her life, just as a born criminal is not able to avoid the gallows by simply not doing the deeds that shall eventually bring him to the scaffold. The old psychology called it "irresistible drive". It was actually a very lame explanation which could not inspire anybody with an idea that "seeing through" or "insight", which are an outcome of spiritual endeavour, are actually able to deprive that "irresistible drive" of its power and thus improve the conditions of personal life of the acting person as well as his/her prospects of future. The Secret Initiation stands behind all that and waits silently if it will be able to speak about these things to the benefit of its successors and of the whole world.
Now, we were talking about the way to gain power of even divine character by the system of mental or conscious identification with all existent, which is conducted at the psychological level. This divine power is, however, divine up to this point only in its extent not in quality. The quality must first be arrived at. In this context we can ask "HOW".
Getting identified with all existing at the psychological level and at the level of consciousness represents the first phase of the secret initiation. Paying attention to the quality of experiencing (feelings) belongs to the second phase of this initiation. At the same time I must point out right at the beginning of my description of this second phase of the mystical development in the conception of the secret initiation that, not even at this stage the mystical procedure may be altered in the sense that the awareness of self of the being-initiated person would fade in the permanently reminded whole or, that the whole would be forgotten in that the self of the being-initiated person would firm up and so separate from this whole.
It is exactly at the boundary of those two phases of the Secret Initiation where one must realize the stereotypically repeated buddhist tenet "knowing oneself in all that is…" etc. This wording of the buddhist formula points that Buddhism has aimed at the shortest possible way of raising the buddhist monks to the rulership over the world; to reach this goal absolute guarantee is necessary that the one who proceeds in this way will not fall back into the common human state. It is possible that at times as Buddhism emerged people would keep their vows of virtue because lying and falsehood did not prevail among people like at the present time.
The Secret Initiation of today does not expect that certainty, so that’s why it must be proceeded much more carefully in it. The one who is to attain this initiation must be tested exactly by achieving boundless compassion in advance, which evolves by cultivating the profound insight, viewing into the abyss of samsaro and into the laws ruling over samsaro. To judge the degree of this knowledge in candidates of the Secret Initiation is already the task of the gurus of the Secret Initiation. We put protective moral values right [at the beginning] to the very description of the procedures used in the Secret Initiation.
That "knowing oneself in all that is…" must not in the process of the secret initiation be just a simple practice of the aspirants’ will, i.e. of people who so far take themselves for pronounced individual beings who see everything they do as merely their own acts or property. Theat "knowing oneself in all that is…" must first of all be a continuous state of the idea of the self being transformed, a transition from a being that regards oneself as unique to self-awareness as an all-existent state.
What is necessary to know about those two so different states of self-awareness, namely individual and all-existing, is that they are divided from each other by an invisible spiritual barrier with an appropriate function. Who at the level of his self-awareness is aiming at the state of unvarying all-awareness will inevitably come upon the personified atmosphere of that boundary. He will strike upon it in the form of the so-called "Dweller (or Keeper) of the Threshold", how this phenomenon is called in the magic, or in the form of the tempting devil in Christianity. The Devil that supposedly tempted Jesus, or also in the shape of Maro, the devil known in Buddhism.
"The Dweller of the Threshold" was very well characterised by E. L. Bulwer in his novel "Zanoni". One of the characters of thee novel named Glyndon induces himself an ecstasy using chemical means. As his ecstasy was slowly subsiding, as personal consciousness was taking control over the being, the "Keeper of the Threshold" appears as a response to that rapture, being actually an evocation of the powers of the invisible spheres. The Keeper haunts Glyndon until he meets again the main character of the novel, Zanoni, who advises him on the "Keeper of the Threshold": "Everywhere around you where people breathe and work, though they do not see anything – in a philosopher’s ward, in the board of a demagogue, in a warrior’s camp – all there skulks and hides in dark unspeakable dread. But only where you ventured to go, only and merely there the phantom can be seen and will never cease to pursue you until you enter in the Infinity as a seraph, or come back into the common life – as a child!"
The seraph’s path is characterized by absolutely and immediately renouncing the world and fully becoming aware [of oneself] in the Infinite. In such a case worldliness survives only a short time and the extinction of it will force the "Dweller of the Threshold" to come up and introduce himself/herself to the striving person, nevertheless only in the role of leaving or overcome worldliness, personified in an ineffective phenomenon. If one does not renounce the world absolutely, then he/she has to undergo the so-called mystic death, from which he/she will wake up to the new life with innocence of a child. In such a case the "Keeper of the Threshold" does not allow regeneration of the worldly efforts and tendencies, because it [he/she] will appear as a dreadful reality, in the presence of which the human condition dies. The mystic death is not a simple process, after all. It is connected with purifying suffering, through which one becomes humble, in which case the seraph’s way is impossible.
In magic the initiation represents a sort of a sudden act of inner transformation, during which, of course, the human state lasts for a short time; thus the atmosphere of the transitional state between temporality and infinity can easily turn into a phenomenon denoted as "Dweller (or Keeper) of the Threshold". In magic [or sorcery] that event is considered as a convincing experience, as a reality that gives to the inner or secret initiation high quality and profundity. From this it follows that magic operates with the common human state in order to awake in novices belief in the existence of the invisible world, which is done by means of mighty contrasts in experiencing. This idea is actually absolutely correct.
In Christianity the "Keeper of the Threshold" appeared as Jesus’ tempter. In the Bible it is said that Jesus soared onto a mountain where that "Keeper" tempted him in order to divert him from the path [Jesus had] already entered. That action of the Keeper of the Threshold was conditioned by the surviving idealism and emotional agitation of Jesus, as the Keeper of the Threshold acts exclusively on the weakest feature of the character of the being-initiated one.
To Jesus the Keeper of the Threshold had to appear in a creature form because [Jesus] was initiated. A common man is swept by the Keeper of the Threshold into deterioration indirectly, i.e. by suggesting ideas, inspirations, or incentives. The Keeper does not necessarily have to appear in person to him because, as the tempted person has not abstracted from the common life, he is blind and therefore yields easily to impulses from within. Those incentives are the weapon that Maro, the Keeper of the Threshold, uses to distract man from the mystical goal.
In Buddhism the Keeper of the Threshold is known as Maro the opponent, to whom Buddha spoke like this: "So I can see thee evil here! – Give up hope "he cannot see me!" I know thee well, evil! – Give up hope: "he does not know me!" – Thou art Maro, the evil one. Do not torment the Perfect one or a disciple of the Perfect one. Leave my heart, Maro! – leave my heart, Maro!"
Buddha got Maro, the evil, to get personified because Buddha’s initiation was based on observation, by means of which he penetrated into the very roots of his existence. Besides, as he had previously practised asceticism that was actually absolute in extent, he reached the level where no percept could affect him. His immunity against all these incentives obliged all forces creating the foundation of [his] existence to show up before his eyes in form of various phenomena. Forces known in psychology as atavistic or atavism(s) must in such a case manifest themselves as a tempter, an enemy, Maro.
Some so-called scientists, orientalists devote themselves in expounding mysteries of the Orient and are able to brilliantly describe every detail of the façade of mysticism they take for religion. At the same time they are unable to obtain a simple mystic experience and neither have they one, let alone one with the spiritual opponent on the path of initiation, with the enemy we call here the Keeper of the Threshold, somewhere known as devil or Maro elsewhere. Such people make of that opponent in the best case a symbol, in a worse case a suggestion. These are terms that only imperfectly depict the temptation of a person advancing the mystic path. All is quite different in reality. A threshold between the visible and invisible world does exist and makes also a boundary line between the life oriented towards one’s own personality with all its selfish facets on the one side, and the life oriented to universality on the other side. Those two antagonistic tendencies are a barrier on the way leading from one world to the other.
It is on the very boundary of those two spheres where an aspirant of the Secret Initiation always comes across the Dweller of the Threshold. If one descends from the state of universality to the state of individualization permeated with worldliness, he will have no difficulties whatsoever facing Keeper’s temptations; maybe he will hear barking of a dog in his dreams. On the other hand, if he passes from the condition of individualization into the state of universality, he will meet the Monster of the Threshold in this form or other. He will pay for Monster’s malignance unless he rids his mind of worldliness even in the subtlest forms.
That does not always mean that he will see that Dread of the Threshold which will haunt him as befits a spook. Influence of the Dweller of the Threshold, as I mentioned above, is actually more extensive and more powerful. What’s in question here is misleading motives, ideas and notions; only when the endeavour to attain the mystical initiation is connected with analysing observation of [one’s] inner being which under this observation crumbles into its single parts, then the Keeper of the Threshold can become apparent as a personified malevolent entity. In other cases the striving one may lose the mystical path they had already found.
Nevertheless, let my personal experience speak. I attained my initiation in a realisation process that enabled me to see both worlds, namely the inner and the outer one, at the same time. When that initiation resulted in an answer to all my personal problems so that I realized the real significance of that initiation, I conceived an intention to convey such beneficial teachings to the world in that I wanted to find people who would be able to adopt it. Soon after my decision to put the idea into action I came across the Dread of the Threshold that simply advised me to give up my intentions. I refused it as I smelled something significant in the interference and, besides, a feeling of apprehension of bad future times was already looming before my eyes, the disastrous fate which people were rushing into due to their corrupt karma.
The Keeper of the Threshold did not come out against me directly at that time. I was merely put into isolation by him. Nobody would consider me a friend so I was alone and had no one I could ever impart the teaching to.
When that situation escalated to a critical degree and I saw that the isolation of mine would be permanent, I talked about it with my inner being, with the divine voice. We settled a procedure to solve the situation. However, the solution did not mean to achieve straight success; there should occur complications, which later did come as I expected. But what happened next was that the Keeper of the Threshold opened for me an outlook for the future of the world in the way that from somewhere behind the boundary wall creating the horizon of the world, out of sinister darkness, "four terrible apocalyptic horsemen" came out, that were a clear portent of future world’s destiny.
However, the appearance of the four apocalyptic horsemen was no warning for me. I had really a lot of experience with the way of dealing with the Dread of the Threshold and as well as the way the Dread of the Threshold would treat me. For that reason I devoted my energies to my decision to base [my efforts to do] the transmission of the teaching on initiation by tradition, i.e. from mouth to ear. Unfortunately the people I was working with at that time could not comprehend my intention. They were unable to realize that "transmission of the teaching" involved fulfilling appropriate requirements. People of today are unable to embrace such discipline; they are full of indiscipline that gets expressed in their immediately converting each and every idea, even a foolish one, into action. That gave, however, no guarantee of trustworthiness. The confided secret is thereby subjected to misuse and so my fight with the Monster of the Threshold went on and on…
The intricacy of that fight was of such a kind that in connection with it I saw the economic crisis in the 1930’s and later the political unrest in the world, the World War II and the overall turbulence that has been continuing until today.
I am giving this statement, though I know I am speaking of experiences indeed extraordinaire. On the other hand, I see my personal involvement merely in the fact that in my personal confrontations with the Dread of the Threshold, both my actions and reactions and actions and reactions of the Dread of the Threshold were always transparent. By the way, I can assure you that I never saw myself in those situations "as somebody", but only as a dilemma of the whole situation. "If you do this, I will do that" was the permanent expression of the confrontations between me and the Dread of the Threshold. And those confrontations were devastating because they were predominantly frightful by their nature. But I can add: If somebody could have received the teaching that I was offering and had become quite reliably a holder of it after me, the life story of the world would not have formed the way it actually did. The law of strategy applies also to a conflict with the Dread of the Threshold: powers do not fight with each other if it is quite clear that the battle is a losing game or if the result should be nil.
It was exactly during the conflict with the Dread of the Threshold that I came to believe what significance the teaching I had discovered had. I began to regard it so valuable that even the atrocious struggle that in that way developed was in my opinion worth going through. And very soon after the fighting had broken out, it became quite obvious to me that I would not be a direct winner of that action. Thus even my potential common, personal, ambition to achieve the decisive victory came to nothing. Everything that was happening afterwards I regarded as a struggle of powers, the only outcome of which so far has been that I have succeeded in establishing more propitious auguries of future events in form of dynamically effective energy. Under such unfavourable circumstances, which still exist for me, I do not really need to think that I did less than I could. We stand at the turn of time, at the outset of an era when the Demon of the Threshold will not be in the position to devour and thwart the good. For that matter, it was only this danger that was permanently in my mind.
During my very long sojourn on the other shore of life, somewhere in the invisible, I came to believe that transmission of the teaching, handing over the Secret Initiation by tradition, is more than what occurred in the fight with the Keeper of the Threshold in those days. I know for sure that one single, real transmission of the teaching by tradition would have been enough to actually bring the fight to an end, to quiet the whole situation and to stabilize the circumstances. Because transmission of the teaching is an augury of its possible survival.
Where is the understanding of those who have been so close to me and onto whom I wanted to hand over the teaching? Everybody seems to think firstly of himself/herself, of his/her personal worldly welfare, of something which is in perfect contradiction with fateful prospects of the true initiation; they have in mind only gathering fruits from the tree of life but they fail to see their role of a gardener, a task assigned to one who tends the "orchard of life". How then can they understand the great mystical goal, freedom or "drowning in the endless space", which means reaching of the empirical accomplishment of the state of freedom?
Only for that reason could the fate, predicted by the Keeper of the Threshold long time ago, continue to unfold. Although I was able to hold my mental activity stopped for unlimited time and [I could do it] so well that it caused fettering of ideas contradictory to the true initiation, which is so vital for successful work in the realm of causations, again and again the Dread of the Threshold could demonstrate to me that "people were his vassals". That forced me to be cautious in my actions and not to transfer the teaching or the initiation without having relevant guarantees that the one to receive both will act absolutely impersonally, i.e. think of exclusively doing acts of virtues for benefit of all people living in the world.
Thus the year 1938 came. At that time, exactly thank to my ability to hold the mental activity halted for an unlimited period I could still reliably observe that I alone could manage to contain the avalanche of the massive stream of energy that had a character of devastating fate for all people. On the other hand I knew that I could not hold it endlessly long; in such cases simple fatigue is usually the reason that the Demon of the Threshold turns "the energy of the act", that is supposed to bring some particular result, to his advantage. And it was hopeless to think of a possibility that someone would understand and help in the way that he would also hold one single [psychic] state "against nature" for "endless time", i.e. if necessary until his physical exhaustion.
It was exactly for that reason that the [Second World] War could come. Then the only possible thing to do was to mix acting "forces of contrary presages" so that only such could prevail which promised that fates of those people who had not yet dropped into the state of manageable mass would be preserved. Since it was exactly into that position, for lack of other possibilities, that the Keeper of the Threshold directed people, or in other terms to that purpose the war should serve.
However it was, mankind has actually declined further at the moral level. High-quality personality is disappearing and off is living for pure ideals. Everyone cares more and more for physical survival only as it can be in beings belonging to the masses. However, it was a compromise in what could have been done in the "realm of causations" and what merely in the long-range presages promised return to arising of individualities of those who do not live and think in a herd way.
Meanwhile I saw things in this way: before we were occupied by victorious troops and in fact even before the "victorious army of occupation" came to replace the "enemy occupiers", I told my close friends that we were only closer to the abyss before which mankind stood… And in the meantime I was ripening from the state of bodhisattva to the state of Buddha. This ripening was heralded by achieving my second realization.
The second realization caused further decrease of my physical force or even of my physicality. My senses were strained or sort of irritated, which resulted in my perceiving the so-called invisible world the same way as the visible world. Even the sense of touch was malfunctioning in identification of reality. The world of causations became therefore perfectly apparent to me so that I was working in it more than in the realm of results, i.e. in the world perceivable by our senses. I was more and more losing my belief that someone of my acquaintances could still understand what mattered to me, so I did not expect any more that someone of those people would be able to receive the Secret Initiation that I knew so reliably. And the Dread of the Threshold was coming closer and closer and as a consequence of that my fate became complicated for the next 15 years. Today, as it seems to me, outlooks for life that would be influenced by religion, which applies firstly at the level of acts of virtue, are almost non-existent. That should be pondered over by those whom I wanted to initiate for adequate guarantees concerning their own virtues. On that account I have already said that "the path of buddhas which I found and revealed is already and will be lost again". However, let us turn attention to other things.
Interpreters of religions including Buddhism, particularly with respect to its alleged history, try to delude us into thinking that the Keeper of the Threshold, the Devil and Maro, are dramatized realities of everyday struggle with one’s own nature. But as I have already said: "Everywhere around you where people live and work, in a philosopher’s ward, in the board of a demagogue, in a warrior’s camp - everywhere skulks and hides in dark unspeakable dread." It is the Dread of the Threshold that inspires everybody to actions assuring the "Terror of the Threshold" rule over all mankind. Anyway, here we are no more in the realm of speculations; these are able to belittle every dramatic personal situation and turn it into a scarecrow that would better fit for a field of cabbage. Yet that good human intellect, capable of only pointless speculations, was not able to do anything better than to weld individuals into a blend called "the masses". And individuals think only of their physical and mental satiation, for which they willingly prostitute themselves so that character has no value. Well, just jump, folks, seduced by animal mind and by the Demon of the Threshold, one day you will stop jumping! The paradise where each of your sensual desires can be satisfied will never come! Just look thoroughly: it is promised by those who have propaganda and lusts in place of their hearts!
But do not let us look in this direction. – I talked about the Secret Initiation, during which that "knowing thyself in all that is" represents in the first phase a transformation process of [one’s] individuality compacted by selfishness, into consciousness that is already individualized in the universe; in the second phase into consciousness identical with the absolute.
Exactly this idea determines the path of an individual who is able to disappear in the boundlessness. However, according to the Secret Initiation the spiritual development of an individual is not as easy as that. The transitional state that divides the psyche of a selfish individual from [that of] somebody who experiences the state of consciousness identical with the Absolute is the state of a bodhisattva. Why? The qualitative arrangement of the cosmos does not seem to be mechanical-physical, but ethical. At least in this way it appears in the evolution of beings from the most elementary ones, the spiritual tendencies of which are directed by atavistic and instinctive stimuli, up to liberated ones, whose individualities have been overcome by psychologically withdrawing from their external world. The first type of beings seems to be a prototype of natural formations and phenomena, the physical basis of which is darkness as a lack of inner motion, tension, and vibration; the last-mentioned kind emerges as a result of introverted focusing of all psychic forces. This demonstration of the individual existence manifests itself in the transformation of the body as of a simple material formation into radiation of a certain degree of intensity; the more perfect is the mental introversion the higher is the intensity [of that radiation].
From another point of view it means that the primary concern of the former sort of beings is devouring of everything that is eatable for them, whereas the latter ones content themselves just with what their psychical introversion produces. In relation to this the cosmic inanimate creation appears as an insignificant waste product of extrovert and introvert energetic tendencies; this waste comes probably from energy behaviour of "spirits" of phenomena.
What does it matter that the whole science is so impressed by cosmic matters! Experiences of the initiated with states and operative possibilities of the consciousness show that matter is just clumps of rags of darkness, which make the place where matter exists a place less permeable for buddhic seeing and for the range of self-awareness. For thought matter is merely a dimension enabling distances to be perceived. By achieving the state buddho measurements vanish and what remains is only "perception of space"; this perception disappears by realization of the state calledparinirvana.
From the cosmos of dimensions up to the cosmos of "perception of space" there is the cosmos of bodhisattvas. In it the ones to head for the absolute fading away need to "dissolve the being" by means of renouncing or cutting themselves off the seen [reality] in order to finally stop even the process of nutrition, the devouring of everything that the clinging people like so much and that makes them so greatly involved in the samsara.
Detaching oneself [from things of the world] relates to moral refining. What must be abandoned is selfishness that is reflected in lusts for things that physically satisfy the beings. Selfishness needs to be suppressed to the extent that the being does not have any "needs" of the ordinary type. It is necessary to attain the degree when the being is satisfied by possessing nothing, having nothing, by possibility to give out of his/her [possession] and then from himself/herself, until the his/her state is changed by obviously finding out that he/she actually does not exist, has nothing, and is in fact merely something like a picture drawn in the air.
In that way the path of bodhisattvas is set. They have to be conquering their selfishness so perfectly that they "will give away everything of themselves" and so achieve the state in which they will recognize that they are nothing but self-awareness in a form, however without any attributes except the Emptiness and maybe even luminosity. The reason is that the state buddho did not even admit existence of form, a particular conception of oneself; it may be only the consciousness alone, which is nirvana, the state of redemption alive.
Nevertheless, the path of bodhisattvas is neither easy nor short. All personifying tendencies, which in bodhisattvas exist only in the quality of awareness, have to disappear. These tendencies require in many cases the "method of virtue", by means of which the "Self" is eradicated, I would call by force of circumstances.
Man alone can hardly understand how impersonalization [i.e. eradication of personality resulting in an egoless condition] should look like. Practice of bodhisattvas gives experience that impersonalization must result "from the murder" the world commits on him by negating him at the level of all manifestations of his Self. A situation must be created that the bodhisattva, after his spiritual purification and uplift, similarly like Christ, humiliated, aspersed, and tortured, will be knocked down to the threshold of evident self-awareness that he is nothing and nobody. It is not before this degree that he abandons the world in his tendencies and calls univocally: "Deus mihi omnia!"
From the above stated it is clear that the state of bodhisattva must not be pretended but truly lived. It is the most difficult thing a disciple must understand. He has to comprehend that if some of the common people do something, they are usually only pretending it, unless they do it under the hard knout of their fate. Those are the only situations where they cannot pretend anything. On the other hand a "comedy of virtue" can be played by anyone. It is really so easy to do something for which people admire you. It applies well from the hardest forms of yogic asceticism up to theatrical productions of libertines. Leading life that is not two-faced is indeed extremely difficult…
The Secret Initiation commences with cultivating the state of bodhisattva. That renunciation and self-eradication is actually only one part, the entrance gate of the Secret Initiation. The second part, more interesting for inquisitive people, is the path of power. Though the state of bodhisattva is achieved by eradicating one’s personality by the outer world, it must be accompanied by an effort to perceive everything existing as oneself. It is the only way to make one’s personality disappear and conversely, to make the so-called mystical power develop; through that power a bodhisattva shall act upon the outer world as a magician who put into other people apparently automatic suggestions. These suggestions will then inspire or incite them also to do acts of virtue. And this is exactly what the work in the realm of causations is about. It can be explained in an easier way that every one of the other people must find out alone the way to act. That something which shall lead them to finding out [the right way to act] must be that suggestion [that has been] put into their beings as a component capable of inciting them to acts.
In hypnosis this acting is known as post-hypnotic suggestion. However, hypnotism is just irresponsible experimentation, the implications of which are usually not weighed up, whereas in the doctrine of attaining the state buddho this activity must be accompanied by the utmost moral responsibility. Mere regard to the good that should always arise from that activity cannot stop the wheel of life experiences running. In the end it makes man believe that everything is futility. Then man will give up all attempts to assert himself through activity and will embrace the endeavour of buddhas, which culminates in the absolute purification of consciousness. This will give rise to attainment of the state of clear vision, the condition of Buddha; of one who only watches but does not act because he is a candidate for completion in the state of wisdom.
From the above mentioned it follows that the Secret Initiation is work in the realm of causations and has nothing to do with improving one’s own outer circumstances. It is based on apprehension of the simple fact that results of the personal activity are delayed behind the acts. That there is a law of conservation of energy, which in relation to the Secret Initiation manifests itself in collecting energy and creating conditions for its automatic use in the realm of results. The best visible example of how this law works is that every man who is successful in the world first mobilizes his powers so long until these forces alone sets him in motion that will eventually get manifested as success in his efforts or activity.
If we transfer these facts onto the field of the Secret Initiation, they will give us reasons why an aspirant of the Secret Initiation must, through the practice in comprehensive and mighty self-awareness, render himself ready to set the energy of his mind in motion that alone will bring about the [intended] magical effect, which he does by consciously formulated thought or by mental tension. But before he comes to be able to work in this way, he must suppress his personal tendencies, destroy them so that human desires could not induce him to set that energy in motion for purpose of his personal ambitions and advantages.
A bodhisattva deserving to bear the name must be free of any trace of individuality. In this way he will firstly purify his vision so that he will see what is generally beneficial, and then he will be stimulated by this vision to desire to help the whole world. After that he will easily become capable of setting the energy of mind in motion in order to transform the existing tendencies in the hearts and minds of all other people who will then spontaneously tend towards betterment of the world’s future.
The situation about good is same as about evil. Today’s conditions, permeated with aggressive pursuit of egoistic self-assertion or self-realization, were also produced by aspirations of ambitious people who were able to generate mighty tension in their minds and bodies in order to work their way to the front of the human society. Other common people were induced exactly by that tension, that suggestion, to have same tendencies in their thinking and to go same life paths as the former ones. And the "pious ones" that were guided by the doctrine of the church were pushed into the background and thus got into the permanent defensive, which gave rise to the world full of permanent misery.
It is absurd to think that someone could help those poor people. All aggressors are in the coining of pleasing social slogans surely the heirs of those former social climbers who brought the avalanche of enslaving suggestions onto the visible scene. Therefore when those arrivistes become leaders of their nations, they must necessarily end up in enforcing their ambitious plans.
The Secret Initiation seeks to remedy this situation. However, it is not easy. The most difficult part is to bring the candidate of the Secret Initiation to the absolute impersonalization [i.e. renouncement or uprooting of personality], to selflessness, while preserving their capacity of action. It happens very often that it takes up all the time, sometimes even the whole life of the disciple. Then there is no more time nor conditions left for the relevant work in the realm of causations. Instead of intensifying the process of eradication of [disciple’s] personality, the disciple is faced with old-age symptoms of the return to the primitive conception of personal needs so that instead of ambition of [doing, achieving and spreading] good, aspiration to satisfy personal inclinations and desires emerge and grow. For that reason the gurus of the Secret Initiation have to bring to the ideas of the Secret Initiation mainly young people who are still able to be devoted to ideals and capable of doing good from their own decision, which is indeed a selfless act. Only such people are able to unfold the idea of tension [that is] capable of transmissions and thus to help themselves and the others and everybody. Morally, intellectually, and ethically fossilized old people are not capable of anything like that.
Now the Secret Initiation in practice. Although the essential prerequisite for the Secret Initiation is the absolute surmounting of individuality, selfishness, and evil, still a lever of it is mental effort. The beginning is that the aspirant of the Secret Initiation needs to be perfectly aware of his body. He must be aware of it beginning with its distal parts, i.e. the legs, and [he] must improve, extend and perfect that awareness until he thoroughly seizes the whole body with his consciousness. It appears as the fact that to be aware of his legs is no problem for the disciple, it becomes rather a game. However, it must culminate in gradually contracting the body in his consciousness into one single point.
At this point the aspirant arrives at operational possibilities with the notion of the body. To transform it into an imaginary point for the mind and consciousness means in reality that the aspirant can in his consciousness shift himself from the sphere of objective realities up to the threshold of all realities, into the emptiness which the disciple can identify as the transcendental world only when it becomes evident to him. In this state the outer world ceases to be a jumble of phenomena, both animate and inanimate; it emerges as a milieu of perhaps energetic, perhaps imaginary, and perhaps even illusory vortices that can be moved, manipulated, and control with [his] mind.
At this stage the candidate [of initiation] has to feel fully responsible for his doing. He has to be permanently aware that he does not operate with mere vortices but maybe with sentient and thinking souls whose inner vitality responds to the outer manipulation by showing harmonic or chaotic vibrations. Those are forces that are often in the position to alter the initial tendencies of the manipulating or influencing person. Thus instead of achieving happiness the operating person can arrive at inner derangement or even at development of some kind of psychosis.
The Secret Initiation, however, cannot take this dilemma into consideration. It aims unequivocally for the position of efficient work in the realm of causations. Hence the only important thing is that the aspirant of initiation attain the ability to work in the realm of causations; the moral tenets, which must naturally be observed, too, shall bring him to the capacity to work in that realm for the benefit of all beings.
So the heart of the aspirant of initiation must tremble with affection towards all living beings. That will influence the tension working in the realm of causations in such a way that [this tension] will become a force that will bring the minds of suggestible people to the effort to do good. Results of the aspirant’s influence can be observed by him in the reaction to his mental actions. Reaction to these actions is usually dazzlement of [one’s] sight by light, deity, splendid visions, and in the most realistic individuals by visions of all-prevailing good in the world.
Well, this is already that suggestion that acts automatically and, depending on conditions, for a long time, up to the moment when the visual good becomes real.
Nothing more can be done. If someone wants to establish good and justice in the world by means of big guns, he will only contrive to create new hatred that in the very roots of these new circumstances bears a seal of destruction of what has just been established. That which is formed in the realm of causations will never bear signs of destruction. The same way as in the today’s time evil and violence could gain ground because people, influenced from the realm of causations, had believed in their minds that the violence was good and represented the beginning of the realm of happiness, so will they trust in the harmony that will also influence their minds from the realm of causations as an energetic factor.
People believe only themselves. However, they do not know that it is actually not them that they believe but energetic influences that affect them from the realm of causations. It might seem as a sad reality which destroys self-confidence of those who esteem so highly their selves; nonetheless, it is a fact. Ideas of those people are never their personal property; they have arisen from inspirations the people have acquired by connecting their minds exactly to that realm of causations.
For that reason the Secret Initiation is noble in its concept of life. It does not admit at all that the individual will of the aspirants exert influence in it; what is allowed is merely a necessity for general harmony that makes the life easier and eliminates need for stirring up the masses to belief in some idea or doctrine; behind these ideas or doctrines there are predators of the human society, people thinking only of their individual benefit, and trying to protect themselves from jails, executions, etc. Playing for high stakes in the world always involves such risks.
But the Secret Initiation is not the peak which spiritual teachings strive for. It is only a transitive stage on the way from humanity to buddhahood. Buddhas do not arise from the simple overcoming of selfishness, egocentrism but, only as a result of "complete bleeding of heart", by means of which every individual aspiration, all human nature with its evidently or non-transparently selfish tendencies, is washed away. The state buddho is in reality a post over the sea of samsaric existences, it is vision of suffering that can no more obscure the sight of buddhas. The latter happens only to bodhisattvas who use [the mentioned] work in the realm of causations to eradicate within themselves the last remnants of even the noblest humaneness that will then be identified also as selfishness that in various ways is veiled by ignorance. And the state buddho serves to dissolve all traces of personification. What remains is only clear seeing, in the cosmic conception the potentially bright, bottomless cosmic emptiness that gives rise to all creation with its brahmas, gods, angels, and humans who sink sometimes as low as to the level of single-celled organisms or even minerals due to their undisciplined use of the volition. Thus karma interferes in the life that is directed by the will either towards good or evil by undiffering way of justice.
Now the formulas of the actions that the holders of the Secret Initiation must put into operation.
When man has achieved the perfect realization of that idea "knowing thyself in all that is", he must establish the magical bodhisattvic activity in that he supplements this idea with the realization of what is expressed by words "I am rejoicing with all my being". Or, "I am [risen] above the world and purified". Or, "I am living divine states and godly life", or similar ideas.
Then the statement expressing the core of the bodhisattvic work pertaining already to the Secret Initiation sounds: "Knowing myself in all that is I am rejoicing with all my being". Or, "Knowing myself in all that is I am above the world and purified". Or, "Knowing myself in all that is I am living divine states and godly life" .
The above mentioned is formulated effort that must be made by an upholder of the Secret Initiation. And in order that this effort has some sense and effect at all, it must be really experienced, lived. That "knowing thyself in all that is" must be permanent awareness of that identity, whereas "I am rejoicing" must become an experience of real joy that is not caused by outer circumstances but won by one’s own will. The uplifted state, too, must be entirely developed so that the identification with all at the level of awareness has really that quality. And concerning the divine states and life, these must first be perfectly developed in order that the disciple really could experience them and only then can he devote himself to accomplishing that "knowing thyself in all that is".
In the realm of causations only one can successfully work who "shares" his emotional and mental states with all that lives. It cannot be anybody who only thinks of those states. What must always be borne in mind is that unless living states are shared, then man only bears suggestive thoughts, that other people may also think but do not live. Boddhisattvas as well as people struggling for their personal success must always generate tension that characterizes their psyche. Only in this way do they "thrill energy of space" and thereby install into the space of human living tension that would permanently influence all that lives.
This is the Secret Initiation in practice, to which I would like to add: I warn every aspirant of this adeptness. He should take that bodhisattvic effort very, very seriously. Because that which he thrills in himself by that "knowing thyself in all that is, I live divine life" and in form of vibrations [he] transmits into the objective space and leaves it there, will become a force that in turn will be overcoming himself; that again means forming uncontrollable karma that will physically create him in the future and force him to live that which he himself generated before.
The sense of the bodhisattvic effort, however, is not that man should live something compulsorily but that he gain life experiences that will bring him to realization of the state buddho. Therefore this work, this activity that can be expressed by the idea "knowing thyself in all that is I live divine life and godly life" must be comprehended as purifying; by means of this work man, who up to now selfishly longed for gaining happiness, leaves behind himself acts of purely good nature, not connected to his person. Only then is his ignorance wiped and a lamp of buddhic enlightenment is lit.
A bodhisattva must therefore do good in the realm of causations as a debtor that gives back the performed good but profits nothing from it as he does not care about the results of his deeds but only about the purge of his intellect-full self. And he will not profit from it at all if he becomes a factor that takes his acts for duty, the carrying out of which gives him no rights. Only in this manner will he keep mental distance, freedom that will be illumined by so practiced eradication of personality.