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JuliusEvola,"TheConceptofInitiation"|CounterCurrentsPublishing

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TheConceptofInitiation
PostedByJuliusEvolaOnMarch12,2013@3:07amInNorthAmericanNewRight|3
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9,609words
TranslatedbyBrunoCariou
Itisnoteasy,today,togiveanexactideaofwhatismeant
byInitiationandtodefinethefigureoftheInitiate.The
maindifficultyliesinthenecessityofreferringtoavisionof
theworldandman,andtostructures,whichbelong
essentiallytotraditionalcivilisations,distantfromthepresent
one,notonlyfromthemodernmentalityandculture,but
also,toalargeextent,fromthereligionwhichhascometo
predominateintheWest.
Inaddition,thereisthedisgracefulcircumstancethat,if,
today,onestillhearsofInitiation,outsideoftheempty
ritualisticremainsofmodernFreemasonryandsuch

[1]

amateurishliteraryexercisesas,forexample,thewellknown

GreatEleusisFrieze,Eleusis

bookTheGreatInitiates,byE.Schur(1),itisonthe

Museum,Greece,late5thc.

sidelinesofthevarioustheosophical,anthroposophical,or

BCE

generallyoccultsects.Thediscreditwhichhasrightlybecome
attachedtothesefrivolousneospiritualisticforms,whicharesometimesoutrighthoaxes,
couldnotbutcreateaprejudicewhichimpedestheunderstandingofwhatInitiationreallyis.
Thisstateofaffairshasprovidedthosewhoclaimtorepresentmoderncriticalthoughtand
contemporaryculturewithapretexttoassimilatetheworldofInitiationtothatofthe
magicians,clairvoyants,andsoon,ofthelowerclasses,andtodisregardthefactthat,
historically,Initiationwasanintegralandfrequentlyessentialpartofthegreattraditionsand
civilisationsofthepasttowhich,inotherregards,respectandgratitudearepaid.
Neverthelessthereisagroupofmoderndisciplinesamongthem,thehistoryofreligions,
ethnology,andthescientificstudyoftheOrientandofAntiquityinwhichcertain
momentousconfusionsarealmostinevitableiftheconceptofInitiationisnotdefinedina
precisemanner.Itcanbenotedthat,inthefaceoftherichmaterialwhichisnowavailable,
scholarswhoarehighlythoughtof,suchasFrazerandVanderLeew,donotknowhowto
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orientatethemselvesadequatelythustheymaybeseenmakingtheInitiate,themedicine
man,themystic,theYogiandeventhewizard,intooneandthesamething,whereas,
betweenthesegeneraltypes,veryprecisedistinctionsmustbemade.Letusnotevenspeak
ofwhathashappenedwiththepsychoanalyticalmanipulationsofthismaterialwhatwehave
alreadyindicatedabouttheviewsofC.G.Jung,whoisoneofthemainpersonsresponsible
forsuchmanipulations,willsuffice.
Onthepositiveside,today,almosttheonlythingwecanmentionisthecontributionmadeby
theTraditionalistcurrentclaimingtofollowRenGunoninthisfield,heisthemostserious
researcherandhebaseshimselfonmuchaccurateandauthenticknowledge.Certainly,his
horizonshavesomelimitshowever,hehasproceededwithacertainrigourandhehas
maintainedawellcalculateddistancefromtheneospiritualistbyproductsindicatedabove,
aswellasfromthesocalledscientificresearchesofspecialistsofanexternalandprofane
nature.
Havingdescribedthebroadsituationintheseterms,inwhatfollowsweproposetoclarify
syntheticallywhatshouldbeunderstoodbythetermInitiation,andaccordingtowhat
spiritualframeofreferenceitshouldberegarded.Weshouldwarnourreadersthatour
purposeistodefinetheconceptofInitiationinitselfandforitself,sotospeakinapurestate,
asaspiritualcategory.Readerswhoarefamiliarwithotherworksofoursarelikelytoknow
alreadywhattheywillfindheresummarisedreaderswhoarenotsofamiliarwillexperience
abroadeningofhorizonsbecausethevisionofthehigheridealswhichhumanityhasmanaged
toconceivewouldberenderedincompleteiftheinitiatoryidealwereexcludedorignored.To
thefirstgroupofreaders,theextenttowhichwefollowtheviewsoftheaforementioned
Traditionalistcurrent,andthattowhichwehavefounditnecessarytogrowawayfromthem,
willbeselfevident.
I.Etymologically,toinitiatemeanstoprovideanewcommencement.Inthisrespect,one
couldalsospeakofarebirthbutthenitwouldbenecessarytogivethistermastrictly
ontologicalsignification.Asamatteroffact,thefundamentalpremiseofInitiationisthatthe
humancondition,withthelimitswhichdefinethecommonindividuality,canbesurpassed.It
isachangeofstate,apassagefromawayofbeingtoanotherwayofbeing,inthemost
objectivesense.ThisiswhyinsometestimoniesInitiationisdescribedalmostasaphysical
fact,tounderlineitsreal,ontologicalcharacter.TheoppositionbetweenSupermanand
InitiatecanbehelpfultoexplaintheconceptofInitiation.ThetermSupermanreferstothe
extremeandproblematicstrengtheningofthespeciesMan.However,inprinciple,the
Initiatenolongerbelongstothisspeciesatall.IfonehasinmindHighInitiation,itcanbe
saidthattheSupermanbelongstoaPrometheanplane(Manremainsasheisbutseeks,
illegitimately,togainasuperiordignityandpower),whiletheInitiateinthepropersense
belongstoanOlympianplane(hehasacquiredaninnate,distinct,andjustifieddignity).
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Thetheoryaccordingtowhichthebeingpossessesmultiplestates,ofwhichthehumanis
onlyone,isthereforethepremiseoftheconceptofInitiation.Thesestatesmusthoweverbe
consideredasnotonlysuperior,butalsoinferiortotheonecharacteristicofthecommonand
normalhumanpersonality.Thuswecanconceiveofadoublepossibilityofopeningofthis
personality,upwardsanddownwardsconsequently,anascendingovercoming(truetothe
strictetymologicalsenseofthewordtotranscend,i.e.,togobeyondbyrising)mustbewell
distinguishedfromadescendingovercoming(2).
ThisiswhywehavejustspokenspecificallyofHighInitiation,andthedistinctionindicated
thenalsoreferstowhatwehavesaidelsewhereaboutprimitivepeoplesconstitutingaspecial
domain.Thetribalinitiationsoftheprimitivesandtheirsocalledagecohortinitiationsin
generaloperateinthedescendingdirection.Theindividualopenshimselftothemysticalvital
forceofhisstock,isintegratedinit,andmakesithisown.Ortheintegrationmayconcern
thedeeppowerswhichworkformativelyintheorganisminthevariousperiodsofexistence.
Whatmayresultfromthisfortheindividual,thenewfacultieswhichhecanthusacquire,
containhoweveralmostalwayssomethingcollectiveandsubpersonal.Theresultsofthis
showthemselvestousintypicalforms,forexample,intotemismandinsomevarietiesof
primitivereligionsofthedead.Tothissubjectweshallnotreturninthisessay.
Weshouldhoweverdistinguishheresomethingwhichalsoappearsintheareaofthehigher
civilisations.ItpertainstothedivisionofInitiationintotheLesserMysteries,whichcanbe
calledgenericallyDemetrianChthonic,andtheGreaterMysteries,whichcanbecalledOuranic
orOlympian.SometimestheLesserMysterieshavebeenpresentedasapreliminaryphase
andtheGreaterMysteriesasaculmination.However,atothertimes,theLesserandGreater
Mysteries,alongwithmanyotherformsofInitiationwhicharenameddifferentlybutwhich
canbereferredrespectivelytotheformerandthelatter,havenotshownthischaracterof
phasesbuthavebeendistinctandevenopposedtoeachother.Asamatteroffact,theterms
canrefertodifferentorientations,vocationsandmeanings.Tosimplify,itcanbesaidthatthe
essenceoftheLesserMysterieshasacosmicand,inacertainsense,pantheisticcharacter.
Theirlimitisthehyle,inthebroadestandmostoriginalsenseoftheword,i.e.nature,Mater
Natura,MaterMagna,themanifestedworld.TheGreaterMysteriesare,contrarily,underthe
signofTranscendence,ofwhatisnotlife,eveninthecosmicsense,butsupralifeorBeing.
Onecouldthereforespeak,intheformercase,ofarebirthintoLife,and,inthelatter,ofa
rebirthintoBeing,asendsofthecorrespondingInitiations.Yet,theconceptofInitiation
gainsthefullnessofitshighersignificanceessentiallywithrespecttotheseconddirection.
Theinitiationswhichaimedatestablishingorrenewingacontactwithspecialpowersof
natureshouldbeconsideredontheirown,asavarietyoftheLesserMysteries.Inthe
traditionalworld,variousinitiationscorrespondingtospecificcraftsareofthistype.
II.Next,weshoulddistinguishtheworldofreligionfromthatofInitiation.Hereacertain
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schematisationcannotbeavoided.Basically,therearereligionsinwhichanInitiationis
present,andfromthepointofviewofthehistoryofreligionitisafactthatsomereligions
havedevelopedfromadomainwhichoriginallyhadaninitiatorycharacter,throughaprocess
ofpopularisation,offlattening,andofexternalisationoftheoriginalteachingsandpractices.
Buddhismischaracteristicofthis:thereisarealgulfbetweenwhatcanbecalledthepure
doctrineofawakeningandtherelatedpracticesattheoriginofBuddhism,andthereligion
whichspreadsubsequently.Itcanbestated,however,that,inacompleteTraditionalsystem,
ReligionandInitiationaretwohierarchicallyordereddegrees,whoserelationinthedoctrinal
fieldisexpressedbythefollowingbinaries:exoterismandesotericismmerefaithandgnosis
devotionandspiritualaccomplishmentplaneofthedogmasandmythsandplaneof
metaphysics.Thepresenthistoryofreligionshardlybringsout,ordoesnotbringoutatall,
thisessentialarticulation,andthewayofconceivingreligionwhichhascometopredominate
intheWest,tothesuggestivepowerofwhichmanyindependentscholarsaresubjectwithout
realisingit,showsthatreligioncaninfactbecomeacategoryinitself,quiteprecisely
determinedanddefinedinoppositiontoeverythingwhichisinitiatoryandmetaphysical.This
conceptionderivestoalargeextentfromthebeliefsoftheSemiticpeoples,Judaism,
ChristianityandIslam,characterised,intheirpositiveforms,bytheism,creationismandthe
conceptofmanasgeneratedperiatum(i.e.,generatedbythedeityasadetachedbeing).
IslamindeedpossessesanesotericandinitiatorytraditioninthecontextsofShiismand
SufismJudaismhasarelatedtradition,intheKabbalabutthesecurrentsareinacertain
mannerseparatedfromorthodoxy.InCatholicism,theirequivalentiscompletelylacking,
since,insteadofesotericismandinitiatoryexperience,thereisontheonehandmere
mysticism,andontheother,asweshallnotebelow,thecuriousphenomenonofstructures
which,inform,areoftheinitiatorytype,butwhichareappliedinanoninitiaticmanner.
Wecanexplaininsumthespecificcharacterofthereligiousperspectiveperseasopposedto
theinitiatoryonebysayingthattheformeriscentredontheconceptionofthedeityas
person(=theism),andisdefinedbyanessential,ontological,distance,betweenthisGod
person,whoseplaceisprincipial,andman,whoseplaceissubordinate,whichresultsina
transcendencewhichadmitsonlyrelationsofdependence,ofdevotion,or,attheextreme,
transportandmysticalecstasy,whilethelimitcorrespondingtotherelationhumanI
divineThou'remainsfirm.
Initiation,bycontrast,hasasitspremisetheremovalofthislimit,andinitsplacepositsthe
principleoftheSupremeIdentity,whosecounterpartisasuprapersonalconceptionofthe
FirstPrinciple.BeyondGodasperson,thereistheUnconditioned,asuperiorrealitytoboth
BeingandnonBeing,andtoanyspecificallyreligiousrepresentation(somehavespokenofa
Supergod).Asiswellknown,inHindumetaphysics,andintheoriginalformsofBuddhism,
forinstance,thepersonalgod,thegodsandthecelestialkingdomswererecognised,butan
inferiordegreeofrealitywasaccordedtothemandtheywereconsideredasbelonging
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themselvestotherealmoftheconditioned.TheAbsoluteisbeyondthem.InNeoplatonism,
whoseconnectionstotheworldoftheHellenisticMysteriesareestablished,wefindanalogous
conceptions.Thisshowshowarbitraryitistospeakindiscriminatelyofreligionwherever
therearerelationsbetweenmanandasuprahumanworld.
III.Fromthepracticalpointofview,themetaphysicalprincipleofidentityleadstothe
replacementofrelationsofamoralanddevotionalcharacterwithrelationsofknowledge.This
findsitsmainexpressionintheideathatwhatdefinesthehumanstatewithallits
conditionalitiesisnotanontologicaldistance,butonlyignoranceoroblivion.Thistruthhas
sometimesbeensensedalsobyhighmysticism(MeisterEckhart:manisGod,butdoesnot
knowheissuchwhichcorrespondspreciselytotheHindutheoryofavidya,orignorance).
Theconceptofsalvationorredemptionisthusreplacedbythatofawakeningand
metaphysicalawarenessofthedimensionoftranscendenceassuch.Itisinthesetermsthat
thespecificattainmentoftheInitiateshouldbedefined.Itsessentialcharacteristhatofa
centrality.Thus,somehaveopposedtotheconceptofecstasythatofenstasy,indicativeof
theoppositedirection,notofagoingout,butofareconvergencetowardsthecentre
besides,mysticismitselfhasknownthesaying:YouhavenotfoundMebecauseyouhave
soughtMeoutsideofyourself,whileI(thedeity)waswithinyou.Anotherformulaisthatof
thecentrewhichuniteswiththeCentre,oftheonewhichuniteswiththeOne.
Theessentialdistinctionwhichhasjustbeenindicatedbetweenthereligiousandthe
initiatoryperspectiveswouldseemneverthelesscompromisedbythefactthat,eveninthe
religionsofsalvation,theaimseemstobetheovercomingofmortalandfleetingnature.But,
again,itisnecessarytoacknowledgethatthesetermshaveadifferentmeaningthere,and
alsothathistoricallyvariousforceshaveinteractedandgivenrisetoapromiscuitywhichdoes
notletusdistinguishthecomponentpartswithanyclarity.Thispointcanbeexplainedby
consideringthespecialproblemofexistenceintheafterlife.
WhatispeculiartotheTraditionalInner(i.e.esoteric)Teachingsisthedistinctionbetween
immortalityandsurvivalinagenericsense.ThedifferencebetweentheInitiatoryorientation
andtheconceptionofthereligioustypehasbeenexpressedadequatelybyascholarofthe
FarEasterntradition(Granet),whopointedoutthatinthereligiousperspective,theconcept
ofasoulimmortalinitselfisneverquestioned,andthealternativeisonlythepassageofthis
immortalsoulafterdeathtopositiveornegativestates(paradisesorhells),amoral
criterionbeingdecisiveinthishowever,fortheInnerTeachings,immortalityissomething
problematicanduncertain,andthealternativeisratherbetweensurvivalandnonsurvival
infact,notsomuchatthemomentofphysicaldeathasatthemomentreferredtoasthe
seconddeath.Immortalityinthepropersenseisanexceptionalpossibilityandcoincideswith
thedeconditionalisationoftheBeing.GreatLiberation,thepassagebeyondanytransitory
state,beitevensupraterrestrial,istheaimoftheGreatInitiation.Asiswellknown,the
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conceptofseconddeathisrecurrent,especiallyintheancientEgyptiantextsrelatedtothe
worldbeyondthegrave,anditisnotablethattherelatedremarkswhicharefoundintheOld
Testamentareanechoofsuchinitiatoryteaching.
Anotherexample,thoughsomewhatmythologised,isprovidedbyGreektradition,inthe
oppositionbetweentheprivilegedandOlympianimmortalityoftheInitiatesandHeroes
identifiedwithdemigods,forthefew,andthedestinyofHadesforthegreatnumber.But
perhapsitwasinTaoism,notspeculativebutpractical,thatthisdoctrinetheproblematic
natureofimmortalityandtheInitiatoryconditionforitfoundtheirmoreprecise
formulation.TheteachingsexpressedinthesocalledTibetanBookoftheDead(Bardo
Thodol),finally,amplifythesefundamentalideasinanobjectivemanner,propoundingthe
phenomenologyofthepossibleexperiencesoftheworldbeyondthegraveandalways
opposingtheaccomplishmentoftheUnconditionedtothepassagetooneoranotherofthe
possiblehumanornonhumanformsofexistence,tononeofwhichtheattributeof
immortality,ofthenontransient,ofstability,oroftranscendentcentralitycanbereferredin
anyway.And,hereagain,thealternativeisdeterminedbyknowledgeintheaforementioned
metaphysicalsense,andbyactionsofthespiritonlypossibletothepossessorofsuch
knowledge.
Thecommonthemeofthesevariousexamplesisinobviousoppositiontoexotericreligious
ideasaboutanaturallyimmortalsoulanditsdestiniesintheafterlife,ideaswhichareoften
linkedtothedemocratisationanddegradationofapreviousinitiatoryteaching.Thus,in
EgyptandalsoinGreeceRohderightlynotedinrelationtoGreecehow,followingthedecline
oftheoriginalconceptionofthehero,theyendedupconsideringasaheroeveryone,
includingthosewhohadnoothermeritthanthatofbeingdead.
Itisworthpointingoutthat,intheancienttraditionoftheMysteries(whichthecurrent
historyofreligionsoftenconfuseswiththereligionsofsalvation,theso
calledErlsungsreligionen),theessentialontologicalaspectbywhichtheInitiatoryconception
isopposedtothereligiousoneishighlighted.FromDiogenesLaertiusweknowofthescandal
provokedincertainalreadyilluministGreekcirclesbytheMysterydoctrineaccordingto
whichevenadelinquentInitiatewouldhaveaprivilegeddestinyafterdeath,towhicheven
menofsuchhighmoralintelligenceasAgesilasorEpaminondas,asuninitiates,wouldnot
haveaccess.Inthisconnection,onecanspeakofatranscendentalrealism,whichis
confirmedalsointheconceptionoftheobjectiveeffectivenessoftheInitiatoryrite:itis
admittedthatitspoweris,onthespiritualplane,asobjectiveandimpersonal,andas
detachedfrommorality,as,onthematerialplane,actionsofatechnicalnatureare.Likesuch
actions,theriteonlyrequiresthatcertainobjectiveconditionsaresatisfiedthentheeffect
willfollowofitsownaccordbynecessity,whoeverthesubject(3).Wemayaddthatevenin
thefirstcenturiesofChristianitythisoppositionwasstilltoacertainextentsensed,whenthe
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distinctionwasdrawnbetweendeificationandsanctification.Deificationisanontological
concept,itisdefinedintermsofchangeofessence,liketheInitiatorytransformationof
Being.Sanctificationhasinsteadamoralandsubjectivecharacter,whichpertainsessentially
totheattitudesoftheindividualandtoacertainconductoflife.Inthedevelopmentof
Christianmysticism,afterthebeginnings(inwhich,especiallyintheGreekChurchFathers,
therewereremainsofesotericandMysterytraditions),theconceptofsanctificationgotthe
upperhandalmostexclusively(Augustinism,Spanishmysticism).
Theconceptiontowhichwehavejustreferred,nevertheless,seemstobecontradictedbythe
factthat,eveninwhatisknowntousofInitiatorytraditions,inYogaandsimilardisciplines,
strictpreceptsofamoralcharactercanoftenbefound.However,itispreciselyinthisrespect
thatanessentialdifferencebetweentheworldofreligionandtheworldofInitiation,and
betweenthereligiousattitudeandtheInitiatoryattitude,standsout,becausepreceptswhich
canbeidenticalinbothcasesneverthelessacquireadifferentmeaningineach.Inthefirst
case,theyaregivenanintrinsicimperativepower,eitherbecausetheyareconsideredasparts
ofarevealeddivinelaw,orbecauseanabsolutevalidity,analogoustothecategoricalmoral
lawofKant,isclaimedforthem.Inthesecondcase,theyhaveinsteadthesignificanceof
meansorderedtoanendtheyareconsideredonlyasconditionstotheextentthattofollow
themcreatesintheindividualcertainfavourabledispositionsforInitiatorytransformation.
Theclassicalexpressionofthisinstrumentalconceptionofmoralpreceptsisgivenbythewell
knownBuddhistsimileoftheraft:itissaidthatthesila,thatis,thetotalityofthemoral
precepts,istobecomparedtoaraftbuiltandusedtocrossacurrentoncetherafthas
carriedoutitstask,itisabsurdtocarrytheraftfurther(itcouldbeadded:itwouldbe
equallyabsurdtobuildit,ifonedidnotproposetocrossanywatercourse).
ThisishowtherelationshipbetweenInitiationandmoralitycanbedefined.Ingeneralandin
everytradition,fromtheInitiatorypointofview,itisnecessarytodistinguishapartwhich
hasanexclusivelysocialandmundanevalue,actingasafactortoholdincheckthehuman
animal,andapartwhichisreallyturnedupwards,towardstranscendence.Therelativityof
moralpreceptsbecomesclearinbothoftheseareas.Inthefirstcase,moralprecepts
undergo,inthevarioustraditions,ethnicandhistoricalconditionalitieswhichmakeit
impossibletofindanythingreallyconstantandinvariable,andthereforeintrinsicallyvalid,in
thenumerousvarietiesofruleprescribedaccordingtotimesandplaces.Inthesecondcase,
when,thatis,apurelyinstrumentalvalueisattributedtomoralprecepts,thesolecriterionis
theextenttowhichthemeansofwhatevernatureallowthegoaltobereached,sothat,
notonlyareverydifferentInitiatorypathsindicated,withaviewtothepredominant
dispositionsofthisorthatindividual,butalsothechosenmeansmaybeincompletecontrast
tothemoralpreceptswhichatraditioninitsexotericaspectsprescribesforthelifeofthe
majorityintheworld.ThemosttypicalcasesarethesocalledLeftHandPathofthe
Tantricvmcra(whichhassomepointsofcontactwithDionysianismforexample,whenit
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comestotheuseofsexandtheemphasisputontheorgiasticanddestructiveelement),and
theheroicpath(vramrga),which,underthesignofpuretranscendence,haveasprinciple
atrueanomia,andascornforthecommonmoralandreligiousrules,althoughtheultimate
endisnotdifferentfromthatoftheRightHandPath,whichinsteadusessuchrulesasa
support(theruleswhichdonotchainbutsustainthosewhodonotknowhowtogoby
themselves).Ingeneral,therecurrenceofantinomianism(thisworddesignatesthe
rejectionoftherulesofthecurrentreligion),whichalmostalwaysindicatesconnectionswith
theworldofInitiationorofesotericism,iswellknowninthehistoryofreligions.
IV.Whathasbeensaidsofarwillhelptomakeitclearalsothat,betweenmysticismand
Initiation,aboundarymustbemarkedout.Thispointisgenerallyneglectedandconfusion
betweenthetwodomainsiscommon,thereforeitwillbeagoodideatoaddafewshort
considerations.Tobeaccurate,intermsofmereetymology,mysticismreferstotheInitiatory
worldbecausethemystes(hencemysticism)wasthefolloweroftheancientMysteries.But,
onceagain,wefindourselvesinfrontofatypicalcaseofthecorruptionoflanguage.Inits
nowcurrentsignification,thewordmysticismcanlegitimatelybeusedonlytodesignatea
phenomenonwithaspecificphysiognomyofitsown,namelytheextremelimitoftheworldof
religionalone.Firstofall,thisisamatteroffundamentalorientation.Tousetermsalready
mentioned,mysticismisunderthesignofecstasy,Initiationunderthesignofenstasy
extrovertedmotioninthefirstcase,introvertedmotioninthesecond.Inaccordancewiththe
structureofthereligiousspirit,thepositionofthemysticwithrespecttotranscendenceis
essentiallyeccentric(=decentred).Hence,theprevailingcharacteristicofmysticismis
passivity,andoftheInitiatorystate,activity.Averycommonmysticalsymbol,especiallyin
theWest,isthatofthespiritualwedding,inwhichthehumansoulplaysthefeminineroleof
thebride,whichwouldbeabsurdontheinitiatoryplane.However,thepassivityofthemystic
isinherentintheprevalenceoftheemotionalelement,emotionalandsubintellectual,andit
isreflectedintheprevailingcharacterofmysticalexperience,whichchokesandoverwhelms
theconsciousprincipleoftheI,ratherthanbeingcontrolledanddominatedbyit.Thusthe
mystic,almostalways,hasnopreciseideaoftheroadcovered,andisunabletograspor
indicatetherealandobjectivecontentofhisexperiences.Thesubjectivemomentand
elementsofapurelyhumannatureprevail,thesoulhavingascendancyoverthespirit(thisis
whatrendersthereadingofthetexts,themonotonousemotionaleffusions,ofthemajorityof
Christianmystics,almostunbearableonecanskimthrough,forexample,theanthology
calledTheMysticspublishedbyE.Zolla).Thusonecanlegitimatelyspeaksymbolicallyof
themysticalpathasanessentiallydampone,asopposedtothedryInitiatoryone.Itis
undeniablethatsomemysticshaveoccasionallyreachedmetaphysicalheights,butwithout
attainingtruetransparency,sotospeak,throughflashesandraptures,throughthe
momentaryliftingupofacurtainwhichimmediatelyafterfelldown.
Besides,themysticassuchisalonelyvagrant.Heventuresintothedomainofthesupra
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sensiblewithouthavingtrueprinciplestoorientatehimselfandwithouthavingathisdisposal
atrueprotection.Oncehehasleftthegroundofpositiveanddogmatictradition,heisonhis
own.Therearenochainsofmystics,thatistosay,ofteacherswhotransmitthemystical
traditioninanunbrokenmanner,witharelated,adequatedoctrineandpractice.Asamatter
offact,mysticismappearsasamainlysporadicandirregularphenomenon.
Itdevelopsaboveallinthosetraditionswhichhaveanincompletecharacter,thatistosay,in
whichmerereligionandexoterismdonotfindtheirintegrationandcompletioninInitiation
andesotericism.Essentially,andinoppositiontothecharacterofthemerelymystical
experience,itisnecessarytopointouttheconscious,noetic,andintellectualcharacter
attributedtothetrueInitiatoryexperience.
V.Atthispoint,theessentialpatternofwhat,accordingtosomecircles,regularInitiation
wouldbe,maybementioned.Adiscrepancybetweentheaforementionedtheoreticalpremise
(namely,thatInitiatoryteaching,denyingtheconceptofcreature,alsodeniestheideaofa
hiatusorontologicaldistancebetweentheBeingandtheprincipleoftheI)andthepractical
attitudeseemstoarise,giventheassertionthatInitiatoryexperience,insofarasitconsistsof
anovercomingofthehumanconditionandapassagetosuperiorstates,cannotberealised
optimallywiththeresourcesoftheisolatedindividualalone.Here,however,oneusuallyputs
forwardaconsiderationwhichismorehistoricalandpracticalthanoneofprinciple,thatisto
say,theexistentialsituationinwhichthegreatmajorityofindividualsareplaced,owingto
theinvolutionaryprocesswhich,accordingtoallTraditionaldoctrines,hasoccurredinthe
courseofhistory.Thus,accordingtotheindicatedpattern,Initiationwouldrequirethe
transmissiontotheInitiandofaspecialforcebytherepresentativeofanorganisationwhich
istheholderofitandwhichisalsothetrusteeofesotericandInitiatoryteachings.Inthis
context,theconceptofTraditionisspecifiedinobjectiveandtechnicaltermsasanunbroken
chainwhichreferstoanoriginalcentre.Wherethepresentsituationmakesitpossible,itis
maintainedthatthisistheregularformofInitiation,aformwhich,onitsownplane,shows
someanalogieswiththatofbaptismandevenmorewiththatofpriestlyCatholicordination.
Butadifferentgeneralpremiseconcerningtheontologicalconnectionsbetweenthehuman
andthesuprahumanisconsideredhere,inthesensethat,inthecaseofInitiation,itis,in
thelastanalysis,amatterofapassagefrompotentiatoactu(determinedbytheInitiatory
operation)ofadeepdimensionoftheveryBeingoftheInitiand.Thisideawasalsoentailed
inthatofvirtualInitiation,which,moreover,remainsinefficientandineffective(asinthe
caseofthequalitywhichissupposedtobeinfusedbymereCatholicbaptism),ifaproper
actiondoesnotinterveneandisnotadded.However,ifonlyinexceptionalcases,itisnot
excludedthat,inprinciple,thisactionalonemaycausethedisruptionoflevel,theInitiatory
opening,ofconsciousness,withouttheindicatedregularand,toacertainextent,external
ritual,joiningtheInitiandtoanorganisation.

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Thereexistcertainconditionalities,existentialorotherwise,fortheseexceptionalcases,on
whichwecannotdwellhere,sincetheargumentisrathercomplex,andbesides,the
connectionbetweenasceticismandinitiationwouldhavetobeexamined.Inthecaseswhich
wehavejustmentioned,thisconnectionissignificant,thoughasceticismshouldnotbe
consideredhereinitsmortifying,penitentialforms,overwhelmedbysecondarymoraland
religiouselements,butasanactionundertakenbytheindividualbyhisownmeans,which
canprovokethedescentandtheingraftingintohimofaforcefromabove.Insuchacase,
thereisaconnectionwhichcanbesaidtobeverticalordirect,contrarytothehorizontal
connectionthroughthemediumofanInitiatorychain,anintegrativemeetingbetweenthe
forcewhichproceedsfrombelowupwardsandthesupraindividualandsuprahumanone
whichproceedsfromabovedownwardsonthereligiousplane,itwouldbecalledthegiftof
gracebuthere,amongotherthings,thereisanessentialdifferenceduetothedetermining
characteroftheasceticaction,insofarasitcreatesinmanaqualitylikethatofthemagnet
whichattractsametalhere,thetranscendentinfluence:thissignification,amongothers,
couldbegiventothesayingthattheKingdomofHeavencanbetakenbystorm.Whensuch
forcesmeet,thewaytoInitiatorydevelopmentisopened,andthepremiseforthechangeof
stateinanautonomousmannerisrealised.
However,forregularinitiationwithitshorizontaljoining,therearealsosomeconditions,
withrespecttothequalificationrequiredintheInitiand.Thisqualificationhasgotnothingto
dowithqualitiesofaprofanecharacterthus,aneminentrepresentativeofculture,a
scientist,oramodernphilosopher,maybelessqualifiedforInitiationthananalmostilliterate
person,while,asfarasmoralqualitiesareconcerned,wehavealreadyexplainedinwhat
sensetheycancomeintoplayandhaveavalueontheInitiatoryplane.Ingeneral,the
qualificationforInitiationpertainstoaspecialexistentialsituation,anditreferstoavirtual
tendencytoselftranscendence,toanactiveopeningbeyondthehuman.Whenitislacking,
theindividualisnotopentoInitiationbecauseeithertheInitiatoryactionwouldnothaveany
effect,oritwouldbedangerousanddestructive.
ItwouldnothaveanyeffectinthecaseofthevirtualInitiation,namely,whenwhatismerely
transmittedisaspiritualinfluenceasagermwhichtheindividualshoulddevelopalone
(assumingimmediatelyanactiverealisatoryautonomouspartwhichcorrespondstoamore
orlessarticulateddevelopmentinthefollower).Itwouldactinadestructivemannerinthe
caseofadirectandgrossinitiationbyamaster.Ifthepower,whichisattributedtosome
personalities,especiallyintheEast,toprovokedirectlytheInitiatoryopeningof
consciousness,bymeansofonetechniqueoranother,metarigidityinthestructureoftheI
oftheneophyte,theeffectwouldbeatrauma,adestructionoftheunityoftheperson.Hence
theimportanceofvariouspreliminaryinitiatorytests,sometimesdescribedinspectacular
termstheyarealwaysaimedattestingthecapacityofsupportingselftranscendence
leadingtheindividualevenontheboundaryofdeathandinsanity.Theaffinitybetween
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initiationanddeathhasalwaysbeenunderlined.Theexpressionswhichcanbefoundin
PlutarchandPorphyryareclassicalinthisrespect.
Inessence,theInitiatoryqualificationisthatwhichisrequiredtobeabletofaceactivelyand
triumphantly,withinoneslifetimeexistence,anexperiencecorrespondingtothatofdeath.
Often,acertainunificationandharmonisationoftheBeingisindicatedastherequirementfor
Initiation.Itisexplainedthat,whenthereareimbalancesandsplitsintheindividual,they
becomeexacerbatedbythecontactwithtranscendentforcesand,insteadoftheintegration
oftheBeing,theeffectcanbeitsdisintegrationandruin.Inpassing,thisshowsthemistake
oftheinterpretationsofpsychoanalysis,whichhasvaluedsomeInitiatoryprocessesas
equivalenttopsychoanalytictherapy:theyhaveclaimedthatInitiationwouldhaveaimedat
restoringasplitindividuality,anIgrapplingwiththeunconscious,withthelibidoandsoon,
butbyprescientificmeans.Infact,everyHigherInitiationrequiresaspointofdeparture
andasqualificationthehealthy,unifiedandperfectlyconscious,man.Thesoleexceptionis
constitutedbycasesinwhichcertaindiseasesoffersomevirtualpossibilitiesofself
transcendence,andhavethecharacterofdiseasesonlybecausethesepossibilitiesdonotwork
assuch.Then,Initiatorytechniquesusethembygivingthemtherightdirectionand
integratingthemintotheprocessasawhole.Thisisattestedinthespecificcaseof
shamanisticInitiations.Onecanreferalso,inpart,towhatwascalledinAntiquitysacred
diseasesandhereanewtaskwouldbetheclarificationofthingswithrespecttothose
psychiatricpositivistinterpretationswhich,especiallyintherecentpast,haveclaimedto
throwascientificlightonmanyfactsofancientInitiations,ofmysticism,andalsoof
demonology,buthaveactuallygivenrisetoextremelyseriousmisapprehensions.
VI.Tohavespokenaboutanoetic(intellectualinthesuperiorsense)contentofInitiatory,as
opposedtomystical,experienceshouldnotleadthereadertothinkofsomethinglike
theoreticalcomprehensionofateaching,evenofaspecialorsecretcharacter.Theattribute
hereisonlymeanttoindicatethecharacterpeculiartothisexperienceassuch:alwaysas
experience,essentially,ofastate.Itisaboutthesuperiorcharacterofluciditywhichwas
referredintheAntiquitytothenous,totheintellectintheeminentsense:andherewhatwe
havesaidelsewhereaboutthemistakeofirrationalismcanberecalled.Nevertheless,thenew
statecreatedbyInitiatoryrebirthhasalwaysbeenconsideredastheindispensablepremise
andtheprincipleofaknowledgeofasuperiorcharacter.Itisaknowledgeforwhichsymbols,
mythsandsignsaboveall(thelanguageofsilence)appearaspaths,inwhichtheirtrue
significationisrevealed.Forthisknowledge,thewordAttainmentisoftenused,with
referencetodirectgrasp,throughidentification,oftheessences,insensibleanddirect
experiencewithanovercomingofthedualisticstatebymeansofwhichcommon
knowledge,whenitisnotmereconceptualabstraction,isalwaysundertheobjectsubject
law.Buthereitisimmediatelynecessarytoreemphasisetheindicatednoeticcharacter,in
ordertoopposethetendencytoconfusewhatisbeingdiscussedwiththatwhichispeculiarto
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asubintellectual,vitalandemotionalidentification,similartothatsupportedbymodern
irrationalism.
WherethecognitiveaspectsofInitiatorydevelopmenthavebeenconsideredinaspecialand
systematicmanneronecanrefer,forexample,totheclassicjnnayogainitsdivisionsa
processhasoccurredwhich,gradually,hasledtotheachievementofthatintuitio
intellectualis,ornoumenalknowledge,whichrepresentsinKantalimitingconceptintroduced
onlytocharacterisebycontrastthatwhich,accordingtohim,istheonlypossibleformof
knowledgeforman.
KnowledgeasAttainmentisknowledgewhichtransformsandilluminatingknowledge.Inthis
respect,whatiscalledesotericismcanbeconsideredinaspeciallight.Esotericismdoesnot
dealwithaknowledgemonopolisedandheldsecretinanartificialmanner,butratherwitha
truthwhichbecomesobviousonlyatalevelofconsciousnessdifferentfromthatofthe
commonman,oftheprofaneman,andalsoofthesimplebeliever.Thesecrecyinwhich
esoterictruthcanbeheldpertainspreciselytothefactthat,inrelationtothecommonman,
thistruthceasestobetrue,becomesindeedratherdangerous,andcanbringabouthisruin.
ItisclaimedthattheconvictionandexecutionofsomeInitiates,thedignityofwhomwasfar
frombeingignored(asatypicalcase,thatofAlHllajinIslamisproduced)wasduetotheir
nothavingrecognisedthisrequirement:itisnotamatterofheresy,butofpracticaland
pragmaticreason.Atypicalsayinginthisrespectgoeslikethis:Thatthewisewithhis
wisdomdoesnottroublethemindsofthosewhodonotknow.
When,however,InitiatoryknowledgeisappliedtothedisclosureofTraditionalmaterial,a
beneficialsideeffectanalogoustotheacquisitionsofthescienceofcomparativereligionon
theculturalplanemaybementioned.OntheInitiatorylevel,whatamodernrepresentative
oftheTraditionalistcurrentcalledthetranscendentunityofreligionsisvalid,although,in
thisconnection,thewordreligionhastoorestrictiveacharacter.Differentsymbols,myths,
rites,dogmasandteachingsrevealaconstantcontent,accordingtoanidentitywhichisnot
derivedfromanextrinsicprocessofborrowingandofhistoricaltransmission,butessentially
fromacommonmetaphysicalandatemporalcontent.Thepointofdeparturebeing,inthe
caseofesotericism,thedirect,experientialperceptionofthiscontent,thecorrespondences
whichcanbeestablishedhereassumeaspecialcharacterofevidencewhichdistinguishes
themclearlyfromexteriorcomparisons,sotospeakquantitativelybased,suchascanbe
foundintheexpositionsofthescienceofcomparativereligion.
Asacounterparttothisintuitivepenetrationoftheconstantcontentsbeyondthemultiplicity
ofhistoricalandexotericforms,whathasbeencalledthegiftoftongues(somepeople
wouldsaythatthereisanallegoricalandexotericreferencetoitinthewellknownepisodeof
theOldTestament)isregarded,ingeneral,asadistinguishingmarkofthetrueInitiate.Just
astheonewhoknowsmanylanguagesknowshowtoexhibitthesameconceptinthewords
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ofonelanguageoranother,soisregardedtheabilitytoexhibit,inthewordsofonetradition
oranother,thesamecontentfromtheplanewhichisanteriorandsuperiortothemultiplicity
ofthesetraditions.However,itshouldbeborneinmindthatnoteverylanguagehasthe
sameexpressivepossibilityandanequallycompletevocabulary.
VII.Thelastpointtowhichweshallalludeintheseshortnotesnolongerpertainstothe
definitioninitselfofthepureconceptofInitiation,buttotheconnectionbetweentheplane
ofInitiationandthatofmundanerealityandofhistory.Aboveallinrecenttimesthe
conceptionofthesecretcharacterofthequalityofInitiatehasprevailed.Thus,thissayingof
aSufi(IslamicInitiate)couldbecited:ThatIamaSufiisasecretbetweenmeandGod.
TheHermeticcharacteroftheInitiateisclear,moreover,fromthesameInitiatorycurrent
alchemicalHermeticism,oneofthemaincurrentsinthepostChristianWestfromwhich
thisadjectiveisspecificallyderived.Inthisrespect,ifwegobackfurtherintime,adifferent
possibilityisalsoattested.Havingalookatthecivilisationswhich,inaneminentsense,we
cancallTraditionaltothosecivilisations,thus,whichhadanorganicandsacredcharacter
andinwhichallactivitieswereorderedadequatelyfromtoptobottomatthecentreof
suchcivilisationsweoftenfind,quitevisible,figureswithfeaturessimilartothoseattributed
totheInitiates.Thiscentrebeingconstituted,ifwewayputitthisway,ofanimmanent
transcendence,thatistosay,oftherealpresenceofthenonhumaninthehuman,it
presupposesparticularbeingsorelites,thereispreciselyacorrespondencewiththeformof
spiritualitywhichdefinestheInitiateanddistinguisheshim,forexample,fromthepriest,
becausethepriest,atbest,isamediatorofthedivineandthesupernatural,butdoesnot
incorporateitinhimselfwithacharacterofcentrality.
Thedivineroyaltyattheoriginsinagreatnumberofcivilisationshadindeedthis
metaphysicalcharacter(4).AtypicalcaseisthatofancientEgypt,wheretheriteswhich
establishedorconfirmedthequalityofthesovereigndidnotdifferfromtheritesof
Osirificationand,ingeneral,fromtheriteswhichensuredthechangeofnature,rebirthand
privilegedimmortality.Manyothertestimoniesofthesametypecouldbeproduced,evenif
eachindividualcasewouldrequirespecialconsideration.Besides,residualtracesofthis
primordialtraditionarestillattestedintheWesternmedievalage,inthecontextof
Christianityitself,becausetheriteofconsecrationofthekingoriginallyonlydifferedin
mattersofdetailfromthatofconsecrationofthebishops,whichwasheldtobringabouta
transformationofthenatureoftheonewhowastheobjectofit,andtheingraftingintohim
ofanewcharacterindelebilis(inthiscomparison,weonlyconsiderthemereformal
correspondenceandtheindicateddifferencebetweentheorientationofthepriest,thatof
theInitiate,andthatoftheKingintheoriginalTraditionisnotcompromisedbythis)(5).
Thus,inotherperiods,besidesthesecretorHermetictypeoftheInitiate,atypeisattested
who,findinghisnaturalandlegitimateplaceatthetopandcentreofanorganisationwhich
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wassacralandalsopolitical,alsoactedasasymbol,andwho,byincorporatingasuperior
forceorprinciple,wasbelievedtobeabletoexerciseadirectaction,visibleandinvisible,on
historical,politicalandsocialreality(thisideawasparticularlyemphasisedintheFarEast).
Thetypeofcivilisationwhichhascometopredominateinhistoricaltimeshashowever
increasinglydeniedtheunityofthetwopowers,spiritualandpolitical,andhassuppressed
thereforethisfunctiontoo,which,ingeneral,wasattributedtoavisibleleaderknowntohave
Initiatoryfeatures.Besides,inEurope,thecharacterofitsreligion,Christianity,has
progressivelydrivenundergroundanystrandsorcentresofInitiatorytraditionwhichmight
havesurvived.Infact,historicalChristianitynotonlydoesnothaveanInitiatorytradition,
butitsspecificallyreligiousorientation(inthemainsenseofthewordreligiouswhichwe
havedefinedabove)hasopposedanysuchtradition.Wehavealreadypointedouttheweird
phenomenonthatwemeetinCatholicChristianity:asortofimitationoftheInitiatory
pattern.Baptismconceivedasaritewhichwilltransmitaprincipleofsupernaturallifetothe
ChristianbydifferentiatinghimessentiallyfromeverynonChristianandprovidingthe
necessaryconditionforsalvationsupernaturalinfluenceslinkedtotheapostolicaland
pontificaltraditionsandclaimedasbasisfortheefficacyofthesacramentstheobjectivityof
thecharacterindelebiliscreatedbypriestlyordinationandsoonallthisshowsobvious
formalanalogieswithInitiatorystructures.Buttheplanisdifferent,theorientationis
different.Itcanbesaidthatanimageorreproductionhasreplacedrealityandhasbeenused
totrytocreateanorderonadifferentexistentialplane(6).
Thisisnotthematterwewishtodiscusshere,noristheorganisingfunctionwhich
CatholicismwasabletodevelopintheWesternworld.Wewillnote,however,thatthelatter
hasnotbeenabletohinderthebirthofthemodernworld,andofthemoderncivilisation,in
theChristianisedarea,northeprogressivedestructionofanytraditionalorderandthe
affirmationofformsofsubversionandmaterialismwhich,startingfromtheWest,are
becomingplanetaryinscopeandareshowinganincreasingirreversibility.Aproblem,rather,
wouldbeposedwhentherealexistenceintheworldofthemostrecenttimesoftrue
Initiatorycentres,andthereforealsoofpersonsinvirtualpossessionofthesepowerswhich
arederivedfromtheveryconceptofInitiation,isasserted.Then,itwouldbenecessarytoask
ourselveswhetheranyconnectionexistsbetweenthesepersonsandhistoricaldevelopments.
Giventhecoursetakenbysuchdevelopments,nolongeronlyintheWest,theideaofasecret
influencefrombehindthesceneswouldbeproblematicformanyreasons,anactionofthis
typewouldbebetterattributedtooppositepowers,tothoseofanantiTraditionaldestructive
force,called,incertaincircles,acounterinitiation.
Ingeneral,inthisrespect,theideaofawithdrawalofInitiatorypresencesfromtheprocess
ofhistoryhasbeenputforward.Butevenwithoutconsideringthedomainofhistory,limiting
oneselftothespiritualplanealone,mostofthosewhohavesomequalificationtogivea
decisiononthismatteragreethattheInitiatoryorganisationsinapositiontoclaiman
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authenticfiliationinEuropearenoweithernonexistentorinaphaseofdegeneration(the
possibilityofsuchdegenerationposes,initsturn,adifficultproblem),andthateventhefew
existingoutsideEuropehavebecomemoreandmoreinaccessible,whilethefalsificationsand
themystificationsproliferate:whichcorrespondstooneofthefeaturesofwhathasbeen
calledthedarkage.
SuchasituationhasitseffectsupontheconceptofInitiationitself,inthesensethatanyone
todaywhohasInitiatoryaspirations,byforceofnecessity,shouldconsideradifferentpath
fromthatstilltermedregular,constitutedbythehorizontaljoiningwithanexistingliving
chain.Thus,itseemsthattheperspectiveofanessentiallyverticalandautonomousjoining
becomesthemorepossible,byvirtueofanexceptionalindividualqualificationandbythat
action,toacertainextentviolent,whichwehavealreadymentionedwhenwetalkedabout
theconnectionsbetweenInitiationandasceticism.Onthismatter,incirclesseriously
interestedintheproblemsofInitiation,controversieshavedevelopedlatelyandthosewho
insistonassertingexclusivelytheregularpatternsofinitiationinabnormaltimeslikeours
havebeenaccused,notunjustly,offormalistbureaucratismdistantfromreality.
Itisnoteccentriconourparttoquestiontheirview.Infact,inadditiontotheimportance,
forthereasonsweindicatedatthebeginning,oftheformationinabstracttermsofaclear
ideaofwhatInitiationisandofthedifferencesbetweenitsdomainandotherspiritual
domains,todayitwouldbeinterestingtoestablishif,towhatextentandinwhatcontexts,
Initiatoryattainmentisstillpossibleatall.Theproblemisofessentialimportancetothose
whohavemadeanabsolutelynegativeassessmentofallthecultural,social,ideologicaland
religiousvaluesexistingtoday,andareatadeadpointforthem,perhaps,thesuperior
freedomwhichhasalwaysbeentheaspirationofwhoevertriedtheInitiatorypathconstitutes
theonlyalternativetotheformsofrevoltpeculiartoadestructive,irrationalandeven
criminalnihilism.
Theselastconsiderationsfall,naturally,outsidethetopicofthetheoreticaldefinitionofthe
conceptofInitiation(anditisthisdefinitioninwhich,ingeneral,mostofourreaderswillbe
interested),butperhapstheycanprovidethenecessarycontextforacomprehensive
evaluationofit.
SincewehavementionedthecontributiontothestudyofInitiationmadebyRenGunon
andtheParisbasedgroupinspiredbyhim,itisperhapsadvisabletomentionthespecialcase
constitutedbyasmallgroupwhichhasformedinTurinatthetimeofthiswriting,which
wouldliketobeTraditionalanddevoutlyGunonian(7).Althoughitcannotberelegatedto
theplaneofthenumerousneospiritualisticconventicles,neverthelessitmakes
Gunonianismintoaveritablescholasticism(inthesecondratesense).Astrueaspirantsto
thetopoftheirclass,itsmembersslavishlyfollowtheirteacher,withtediousand
stereotypedrepetitions,tothepointofsuffocatingthemorelivelyelementsofhisdoctrine
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insteadofdevelopingthem,goingdeeperintothem,orachievinganyeventualrevisionsand
integrationsofthosepointsinGunonwhere,despiteallhisefforts,problemsremainwhich
arenotbyanymeansaboutmetaphysics(inhissense),butaboutsimplephilosophy,and
wheresomeconsequences,oftensimplistic,ofhispersonalequationcanbefelt.
Inthemeantime,inamagazine,theypresumetobeabletostartjudgingTraditionalist
orthodoxyexcathedraandcallingwhoeverdoesnotfollowtheirlineprofaneand
deviationist,avoidingnaturallytheproductionofanyentitlementwhichwouldjustifythis
frivolouspretenceoftheirs.Asamatteroffact,neithertheirpassive,easytheoretical
conformism,northeirbeingaccordingtowhattheyclaimongoodtermswith
Freemasonry,canauthorisethemtoregardthemselvesasnonprofanes:since,in
Freemasonry,thereisnoreal,actualandexperientialinitiationwhatever,butonlyempty,
ineffective,debased,ritualisticremains,ifnotsomethingevenworse(comparewhatwehave
broughtforwardonthissubjectinthelastchapterofourMysteryoftheGrail)Allthisshows
adefinitelackofsensibilityorqualification.
Thisbriefclarificationmayhaveassistedtheorientationofourreaders.Onemeritofthe
conventicleinquestion,whoseexistenceislikelytobeephemeral,mustbegrantedtobethe
productionofeditionsofsomebooksandwritingsbyGunoninItalian,althoughitwould
havebeenusefultohaveprovidedintroductionsspecificallyfortheseeditionsoutliningthe
contentsofthetextsandtheirlimitationspointbypoint.
Notes
1.EdouardSchur:TheGreatInitiates:AStudyoftheSecretHistoryofReligions
(Steinerbooks,NewYork,1961)
2.Exactlythesetwotendencies,almostasareflection,canbediscernedonamoreexterior
planecompletelyoutsidetheInitiatorydomain,inthelifeitselfofthemanofourdays.Thus
A.Huxley(andalsoJeanWal),referringtothisman,hasalsotalkedaboutanupwardself
transcendenceandadescendingselftranscendence,addingathirddirectioncalledbyhim
horizontalorlateralselftranscendence.ForHuxley,today,themostwidespread
experiencesinthedescendingdirectionarelinkedtotheuseofalcohol,ofdrugsandofa
pandemicsexualityhorizontalorlateralselftranscendencewouldmanifestitselfinthe
collectivisingphenomena,inthepassiveandirrationalidentificationoftheindividualwith
assortedfanaticalcurrentsormovementsorideologies,withthemaniasoftheday.Forthe
manoftoday,boththedescendingselftranscendenceandthelateraloneare,accordingto
Huxley,formsofescapism(wewouldadd:andofregression).However,bothmixbecause,in
allwhichiscollective,infernalpowers,thatistosaypowersofthesubpersonallevel,always
act,andareperceptibleuponthesurface.Togiveeveryonehisdue,Jungisrightwhenhe
saysthattheancientdemonsagainstpossessionbywhichonesoughtinothertimesto
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defendoneself,today,intheilluminatedandprogressedworld,havenotdisappearedbut
continuetofunctionindisguiseattherootofthevariousisms(nationalism,progressivism,
communism,racism,andsoon),ascollectivisingforcesofhorizontalescapism.
(Notebyeditors:Eventhoughtogiveeveryonehisdueistheleastthatonecando,thefact
thatbothnationalismandracismareincludedinthislistofperniciousismswillcome,to
saytheleast,asasurprisetothereaderwhoisfamiliarwithEvolaswritingsonnationalism
andraceinthethirtiesandintheearlyforties.Wemayexplaintheapparentcontradictionby
distinguishingunacceptablefromacceptablenationalismsandracismsthus:regarding
nationalism,thereaderwillrecallthepertinentdistinctionmadebyEvolaasearlyasin
RevoltagainsttheModernWorldbetweenacatagogicnationalism,forwhichthenationis
conceivedofasameremysticalbiologicalcollectivity,asamoreorlessabstractnational
consciousnessdistinctfromothers,theonewhichwasactuallyusedbytheforcesof
subversiontoundermineandtodestroytheremainsoftheEuropeantraditionalsociety
throughouttheXIXthcentury,and,ontheotherhand,anationalismwhichmayconstitutea
puttingright,arecovery,areintegrationwithrespecttothelattersituation,anagogical
nationalism,forwhichthenationisseenandfeltasanentityinitself,aperson,onthebasis
ofatraditionalhierarchicalcasteorderandregardingracismwerecallthatwhilerightly
condemningbiologicalracism,aracismonlybasedonthecolouroftheskin,healsopraised
thesuperiorformofracismwhichheupheld,goingsofarastostate,inTheElementsof
RacialEducation(1941):racismhasthevalueofatest,ofareagent,eveninitsmost
generalformulations.Thereactionsofthisorthatpersontowardstheracistideaareasortof
barometerwhichshowusthequantityofracewhichisfoundinthepersoninquestion.To
sayyesornotoracismisnotmerelytodifferintellectually,itisnotsomethingsubjectiveand
arbitrary.Theonewhosaysyestoracismistheoneinwhomracestilllives:theonewhohas
beeninternallydefeatedbytheantiraceandinwhomtheoriginalforceshavebeenstifledby
ethnicwaste,byprocessesofcrossbreedinganddegeneration,orbyabourgeois,weak,and
intellectualisticstyleoflifewhichhaslostforgenerationsanycontactwithanythingwhichis
reallyoriginary,opposesitandsearchesinalldirectionsforalibisinordertojustifyhis
aversionanddiscreditracism.)
3.Naturally,thevarietyofthesubjectswillresultinavarietyofeffects,justastheactionof
fireisdifferentifitisexertedonwater,onwoodoronametal.
4.Withrespecttotheindicatedcharacterofcentrality,ofimmanenttranscendence,the
sovereignofsuchcivilisations,structurally,canthereforebeconnectedtothetypeofthe
Initiatemorethantothetypeofthepriest,eventhoughhisnaturequalifieshimfor
sacerdotalfunctions.ThisiswhatGunonhasnotgrasped,sinceheinsiststhat,innormal
traditionalcivilisations,thesupremerepresentativeofspiritualauthorityatthetopand
centrewouldhavebeenthetypeofthepriest,withentailsthesubordinationofroyaltytoa
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sacerdotalcaste.This,inreality,doesnotbyanymeansdescribetheoriginalandhigher
state,butpertainstoasituationwhichistobeconsideredabnormalfromthetraditional
pointofview.
5.FurtheronthistopicconsultthefirstchaptersofourworkRevoltAgainsttheModern
World.
6.ThequestionoftheexistenceornonexistenceofaChristianinitiationwaslatelytheobject
ofdiscussioninsomeTraditionalistcircles(cf.thereviewEtudesTraditionnelles,1965.n.389
390).Towhatwehavejustsaid,thatis,thatthesacramentalCatholiccorpusappears,in
somerespects,asakindofrepresentationtransposedontothereligiousplaneofInitiatory
structures,somehaveaddedthatsuchstructuresexistedoriginallyontheplaneoftrue
Initiation,andeventhattheycouldalsohavecontinuedtobesuchlateroninChristianity.
SomeexcerptsoftheGreekChurchFathers,aboveall,wereproduced,wherethedistinction
betweenthesimplebelieversandthosewhoareinpossessionofasuperiorknowledge(ofthe
perfectgnosis)aremetwith,andwhereanesotericinterpretationoftheSacredChristian
Writingsisalludedto.
Inmorerecenttimes,however,speculationhasmovedtowardstheChristianityoftheGreek
OrthodoxChurch(becauseitisadmittedthatintheWest,fromthecouncilofNicea,the
purelyreligiousformshavecompletelyprevailed),andthecurrentofhesychasmhasbeen
consideredbysometobecharacterisableasaChristianyogasomeexpressionsofoneof
themainrepresentativesofthiscurrent,SaintSymeontheNewTheologian(9491022)were
cited,concerningariteoftransmissionofapower(theholyspirit)throughthelayingonof
hands,distinctfrombaptismaritewhichisthoughttohavehadtheaspectofaninitiatory
transmission.
However,originally,especiallyinGreekPatristics,themixturesofChristianitywithmotifs
belongingessentiallytononChristianmysteriosophyareobvious,andtheexamplegivenby
Origenshowswhattheallegedesotericinterpretationamountstoinfact.If,inthesocalled
ApocryphalGospels,andalsoineverythingwhichhaspassedunderthenameofgnosticismin
thehistoryofreligions,elementsofasuperiorknowledgearefound,allthisneverthelessfalls
outsidethecentralandofficialcurrentofpositiveChristianity,justas,forexample,inlater
times,thecurrentoftheBrothersoftheFreeSpiritdoes.Hesychasmitselfhastobe
consideredasanisolatedveinofGreekOrthodoxChristianityandtheriteofthelayingonof
handsseemstoustohavethegenericcharacterofBlessing,atbestthatofavirtual
Initiation,notthatofarealoperationofInitiatoryopeningofconsciousness.Thesearelateral
phenomena.
Naturally,fromwithinChristianityandsometimesalsofromwithincertainreligiousregular
orders,somehavemanagedtoreachsporadicallyalevelsuperiortothatoftheisticdevotional
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religion(evenintheProtestantarea).Butthisisanotherquestion,whichdoesnotproveby
anymeanstheexistenceandcontinuationofanInitiatoryTradition,which,byitsverynature,
shouldhavehaditsplaceatthecentreandtopofhistoricalChristianity,especiallyofCatholic
Christianity,andshouldhavebeenthekeeperofanOrthodoxyinasuperiorsense.Against
this,theargumentsproducedbythoseindicatedabovehavenoprobatoryforce.
Ontheotherhand,thequestioncantoberesolvedonthemorphologicalanddoctrinalplane:
itisnecessarytojudgeifwhatwehavebroughtforwarduntilnowreallycorrespondstothe
essenceoftheInitiatoryreality.Ifitcorrespondstothisreality,onemustaskwhetheritis
compatiblewithwhatcanbesaidtobecharacteristicofthepositivetraditionandcentral
conceptionofChristianity.Thereply,webelieve,isnotindoubt,andshowsother
considerationstobeperipheral.Toputitdrastically,inouropinion,whatcanbeInitiatoryin
ChristianityisnotChristianandwhatisChristianinitisnotInitiatory.
7.EvolarefersheretoEdizioniStudiTraditionali,which,inthemiddleoftheSixties,printed
varioushithertounpublishedworksbyGunoninItaly,andtotheirpaper,theRivistadiStudi
Tradizionali,whichwouldregularlypublishcriticalarticlesagainsthim,andwithwhichhe
oftenexchangedpolemics.EvolasreplytothemisconstitutedbyanarticlecalledRen
Gunonelascolasticagunoniana,whichcanbefoundinanEnglishtranslationinRen
Gunon:ateacherformoderntimes(N.D.T.)
Source:http://thompkins_cariou.tripod.com/id49.html[2]

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