I was chatting to a friend recently about her deepening involvement with Vajrayana Buddhism and whether she should take the initiatory step of formerly taking refuge. Her dilemma was whether to “enter the stream” of the tradition or simply continue to benefit from the techniques being taught. For me this highlighted some questions that I’ve been musing on with regards the nature of what initiation is and how it may (or may not) be of benefit.

That awkward moment when you realise you’ve forgotten the password…

Arguably, the moment we direct our will and intention towards spiritual or psychological change, we are undertaking initiatory work. From such a perspective each moment in daily life can become an opportunity for transformation. However valid such an approach, as someone who chooses to utilise the tools of ritual and other magical technologies I believe that such change can be more actively pursued and intensified. But why go to all this bother? What is it that I’m really hoping to gain through this investment of time, energy and money? Why not just spend more time surfing? What follows are the beginnings of some answers:

1. Knowledge.

Wizards have always loved books. Checking out the work of Owen Davies we can see that by owning books and even possibly knowing what’s inside them, the magician acquires prestige and thus power. Times really haven’t changed have they? A quick scan of my friends on Facebook tells me that most of us love weird tomes, the more expensive and obscure the better! Rather than wanting to debate the merits of the current trend in talismanic publishing, I’m more interested in what it might represent in relation to people’s search for (cue spooky sound effects) “initiated knowledge”.

As we seek to explore the deeper aspects of both ourselves and the universe, it’s understandable that we should seek expertise in navigating these occult realms. Whatever the credentials and affiliations of such authors, are there real limits to what can be conveyed magically through the written word alone? As many of us spend more time typing, texting and liking, it’s easy to dismiss the idea that certain wisdom can only be conveyed via direct relationship. The Kabbalistic maxim “from mouth to ear” for me conveys something of the person specific tailoring that most deep engagement with a tradition seems to entail. In the context of psychotherapy, Carmel Flaskas speaks of the importance of being “Witnessed”- a sense of being truly seen by the other. There is something profoundly transformational about real interpersonal connection-perhaps even more as we seek to develop soul. This may be about the sharing of some great wisdom, but it might be as much about real presence whilst having a beer together.

2. Collective Identity.

Even for those of us fortunate enough to be part of a regular coven, lodge or working group, it may well be that the majority of our practice is carried out in a solitary context. This may feel fitting given the degree of consciousness needed in order to strike out on a magical path, but for many of us such isolationism rarely sustains the project. However a specific tradition expresses its collectivism, for me one of the key components to initiation is that it is into a community.

Within the Buddhist tradition “sangha” or the community of practitioners is one of the three treasures (along with the Buddha and dharma). This is a key recognition that for a spiritual path to be sustainable it needs to have a sense of the collective. The parameters around a community will vary from tradition to tradition-some may emphasise ascent to a core set of ideas e.g. Thelema, others may emphasise either adherence to a type of counter-cultural tribalism (some Chaos Magickal groups adopting this pattern). Whatever the social glue that emerges during the life of a tradition, what seems to be important for people giving their allegiance to such systems is the sense of trans-personal purpose in feeling the weight of the groups history, its current egregore/group mind and the potential teleos often connected to its role in some sort of aeonic unfolding!

As someone who has worked within several initiatory traditions I recognise both the strength and potential danger connected with stepping inside the “inner court” of their processes. The Kaula Nath tradition that I’ve worked within for the last ten years is a path that emphasises the connection between tribal identity and initiation (one of the primary meanings of Kaula being clan). Such initiatory families can be a source of support, security and necessary balance, but they can also reflect the less helpful aspects of family life. All families run to scripts-we rely on often unspoken principles and roles in order to create a sense of certainty and continuity. In and of themselves such scripts are not necessarily negative, but what happens if we want to try something new, or re-negotiate our role within the tribe? Along with John Byng-Hall I’d agree that the litmus test for the health of any group seems to be whether we are permitted the reflective space to name the scripts and improvise new ways of being.

3. Direct Transmission.

The late Georg Feuerstein highlighted that in the tantric tradition, initiation could take many forms varying from prolonged preparation and elaborate ritual to the lightning flash of the guru staring into the core of ones being. While the advent of skype etc. might make cyber-initiations a useful tool if travel is not possible, for me there is something both potent and fundamentally congruent about initiation taking place in the flesh. For a child to be healthy in early life it needs to be held and truly seen by its care giver-should the needs of the spiritual new-born be any less? Whether our initiation is into the group-mind of an Order or the familial lineage of a guru, it seems that the most powerful transmissions occur via the direct activation of the body, mind and emotions.

For those of us who’ve spent more than their fair share of time lost in the spiritual supermarket, the location of a teacher or a well-balanced tradition can feel like the goal itself rather than the beginning that it actually represents. Any group or guru worth their salt should come with a health warning-if they don’t make at least some effort to put you off I’d be worried. A good friend likened initiation being like spiritual dynamite! This seems to be in keeping with Feuerstein’s observation “the guru’s work with disciples is both a demolition job and a rebuilding.” Indeed! As someone who has sought and undergone a number of initiatory processes, they definitely accelerate a process of change. Be careful what you wish for!

SD

Sources

John Byng-Hall Re-writing Family Scripts (Guilford Press 1995)

Owen Davies Ordinary Magic (Hambeldon Continuum 2007)

Georg Feuerstein Tantra (Shambhala 1998)

Carmel Flaskas Family Therapy Beyond Postmodernism (Brunner-Routledge 2002)

Geoffrey Samuel The Origins of Yoga and Tantra (Cambridge 2008)

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