esoterism the initiatic teachings

The Initiatic Teachings

Taoshobuddha

Esoterism – An enquiry into life

Human Transformation Series

TAOSHOBUDDHA

The word Taoshobuddha comes from three words, ‘tao,’ ‘sho,’ and ‘Buddha’. The word Tao was coined by the Chinese master, Lau Tzu. It means that which is and cannot be put into words. It is unknown and unknowable. It can only be experienced and not expressed in words. Its magnanimity cannot be condensed into finiteness. The word Sho implies, that which is vast like the sky and deep like an ocean and carries within its womb a treasure. It also means one on whom the existence showers its blessings. And lastly the word Buddha implies the Enlightened One; one who has arrived home.

Thus, Taoshobuddha implies one who is existential, on whom the existence showers its blessings and one who has arrived home. The Enlightened One!

The word Taoshobuddha comes from three words, ‘tao,’ ‘sho,’ and ‘Buddha’. The word Tao was coined by the Chinese master, Lau Tzu. It means that which is and cannot be put into words. It is unknown and unknowable. It can only be experienced and not

d in words. Its magnanimity cannot be condensed into finiteness. The word Sho implies, that which is vast like the sky and deep like an ocean and carries within its womb a treasure. It also means one on whom the existence showers its blessings. And lastly the word Buddha implies the Enlightened One; one who has

Thus, Taoshobuddha implies one who is existential, on whom the existence showers its blessings and one who has arrived home.



MEDITATION LEADS TO ULTIMATE FLOWERING

Esoterism – The Initiatic Teaching

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TAOSHOBUDDHA MEDITATIONS



The rituals are of no use if one doesn’t know their hidden meaning. It is only through an initiation that one is enabled to see behind the appearance of things. For example, Man is a microcosm, a world in miniature, in which the image of the universe is to be found, the macrocosm. So it is quite natural that in deepening one’s knowledge of man one should arrive at an understanding of the world which is already a step towards God.

Introduction

Esoterism represents a special occult teaching that is available only to the initiate and kept hidden from the masses. This form of ‘esoteric’ was or is found in Ancient Egypt, in Pythagoreans, in Hindu and Buddhist Tantra, in Sufism, in Rosicrucianism and Hermetic Occultism, and in Radhaswami, to give just a few examples. More recently initiation-based sects like Eckanker, TM, and Divine Light Mission could also be included here.

Alternatively, such knowledge may be said to be secret not because of the desire of an exclusivist priesthood, but by its very nature, for example, if it is accessible only to those with the right intellectual or spirituality capacities.



Esoterism is not a philosophy instead an enquiry into the way of life. The term ‘esoteric’ first appeared in English in the 1701 ‘History of Philosophy’ by Thomas Stanley, in his description of the mystery-school of Pythagoras.

As the way of life the word Esoterism and its process always existed since humanity breathed first. Sufis have used two words to explain teachings. One is called ‘Zahir’. This known and any one can get into it. This refers to the outer body of religion. It is mainly concerned with the outer dimension that includes rituals etc. On the other hand for inward journey the word ‘Batin’ is used. It refers to inward journey. This is hidden secret and mystical in nature. Nothing is visible outwardly. Such teachings are not available to each and everyone. This is meant for the initiates. This is known as ‘Tasawwuf’ which is the spirit of Sufism or the inner core of Islam. For the inward journey to begin the heart center or qulb of the seeker has to awaken first. This is called the awakening or invoking of the qulb the spiritual aspect of the heart. Sufis use a specific word for this ‘Zakir’ or invoked and implies that the seeker is ready for inward journey.

These inner and outer teachings have existed in all the paths. Hindu scriptures speak of this. The outer body of the religion or rituals are easy to follow. But the inner journey and teachings is not meant for each and everyone. Certain amount of preparation is essential. The first step is that the seeker has to abandon all that he has learned. This is the process of unlearning and the inward journey begins.

The Pythagoreans were divided into ‘exoteric’ or those under training, and ‘esoteric’ or those admitted into the ‘inner circle’. The corresponding noun ‘Esotericism’ was coined in France by



Jacques Matter in 1828 and later popularized by Eliphas Levi in the 1850s. It entered the English language in the 1880s via the works of theosophist Alfred Sinnett.

It has Greek origin as well. Accordingly the Greek word ‘Esoterikos’ implies ‘to look inside’. Inside what! It refers to inside symbols, hermetic concepts, initiatic teachings, ritual representations, in order to find all the hidden meanings beyond images and words. For the Initiate this quest starts from him-herself. Actually, the Human Being is the most important and meaningful symbol and the most secret book of the Humanity.

‘Esoteric’ refers to insight or understanding of inner (Greek: eso-) or spiritual or metaphysical realities. In its essence it refers to a specific teaching or spiritual practice or path or ‘wisdom tradition’ that is based on a mystical interpretation of spirituality, rather than a religious or slavish following of the outer words of scriptures. Therefore it pertains to transpersonal or transcendent states of existence. This transpersonal state is referred to as Gnosis. On the contrary exoteric knowledge is well-known or public, and does not require any such transformation of consciousness.

Quran is ‘exoteric’, as it deals with rituals and the outer dimension. Sufism on the other hand looks at the inner meaning of the words and takes the scriptural account as metaphor e.g. Mohammad’s Night Flight to Jerusalem is interpreted as the ascent of consciousness is ‘esoteric’ indeed. Even progressive Islam which adopts a less restrictive and more academic and open-minded understanding provided by secular modernity is still ‘exoteric’ because it is not based on a mystical and transcendent understanding of the hidden meanings of things.



Similar classifications between the ‘outer exoteric’ and the ‘inner esoteric’ approach to scripture and to spirituality can be made in Judaism and Christianity, while groups like Theosophy, Anthroposophy, Neo-Theosophy, and the ‘Fourth Way’ teachings or ‘the Work’ of G.I. Gurdjieff and Peter Ouspensky qualify as ‘esoteric’ teachings. All such esoteric teachings involve complex cosmological, cosmogony, and anthropological speculations and accounts of the nature of reality and the spiritual path.Yet another definition of ‘esoteric’ is that it represents a special occult teaching that is available only to the initiate and kept hidden from the masses. This form of ‘esoteric’ was or is found in Ancient Egypt, in Pythagoreanism, in Hindu and Buddhist Tantra, in Rosicrucianism and Hermetic Occultism, and in Radhasoami, to give just a few examples. More recently initiation-based sects like Eckanker, TM, and Divine Light Mission could also be included here. Alternatively, such knowledge may be said to be secret not because of the desire of an exclusivist priesthood, but by its very nature, for example, if it is accessible only to those with the right intellectual or spirituality capacities.

History

Since esotericism is not a single tradition but a vast array of often unrelated figures and movements, there is no single historical thread underlying them all. The developments that one might wish to emphasize in drawing up a history of esotericism furthermore depend on whether esotericism in the dictionary (non-scholarly) or the scholarly sense is intended.



Several historically attested religions emphasize secret or hidden knowledge, and are thus esoteric in the dictionary sense, without necessarily being esoteric movements in the scholarly sense of the word. Thus, the Roman Empire had several mystery religions which emphasized initiation. Some saw Christianity, with its ritual of baptism, as a mystery religion. None of these are ‘esoteric’ in the scholarly sense. The terms ‘Gnosticism’ and ‘Gnosis’ refer to a family of religious movements which claimed to possess secret knowledge (gnosis). Another important movement from the ancient world was Hermeticism. Both of these are often seen as precursors to esoteric movements in the scholarly sense of the word.

Non-Western traditions can also display the characteristics of esoteric movements. The Ismaili Muslims also stress a distinction between the inner and the outer. It is believed that spiritual salvation is attained by receiving the 'Nur' (light) through the ‘esoteric’, that is, spiritual search for enlightenment. Ismaili Islam also has some of the characteristics associated with esotericism as defined by Faivre, e.g. the belief in an intermediate spiritual sphere mediating between humans and the divine. Esoteric movements in Buddhism, which fall under the general category of Vajrayana Buddhism, employ esoteric training into Buddha’s teachings, through use of symbols, mantra and hand-gestures, or mudra. Initiation rituals are typically given to students as they progress along these paths, and care is taken not to discuss specific rituals to those lacking the right empowerment.

The major exponent of esotericism in the latter part of the 19th century is the Theosophy of H. P. Blavatsky. This should not be confused with the Christian Theosophy mentioned earlier. In the



20th century, Theosophy was reformulated by Annie Besant, Charles Webster Leadbeater, Alice Bailey, Rudolf Steiner and many others, and became the source for a whole range of post-theosophical movements such as The Summit Lighthouse. A particularly successful post-theosophical movement is Anthroposophy, a synthesis of occultist, Christian and Neoplatonic ideas with Western esoteric concepts as formulated in the wake of theosophy. Anthroposophy, which was founded by Rudolf Steiner in the early part of the 20th century, includes esoteric versions of education, agriculture, and medicine.

Yet another notable esoteric strain stems from the teachings of G. I. Gurdjieff and P. D. Ouspensky. Theosophy is also considered a major influence on the many less institutionally organized varieties of esotericism in metaphysical milieus, ‘Ascended Master Activities’, and within the New Age.

Finally, it can be noted that Carl Gustav Jung can be seen as an exponent of esotericism. His writings concern esoteric subject matter such as alchemy. Also Jung rephrased the concept of correspondences in a modern, psychologizing terminology in his ‘theory of synchronicity’.

Sufism is Islamic mysticism. Mysticism is the very core of every science of the inner. As such, it has the special distinction of being found in the ‘sunni’ as well as the ‘shia’ traditions of Islam. It is extremely difficult to attempt a description of Sufism. Like all forms of mysticism, it is above all the search for God and this search may be expressed in many different ways, taking various forms. On the other hand, by reason of its esoteric aspects; it introduces secret practices, initiation rites that vary depending on the masters who teach them.



In Iran, the vast majority of the mullahs are strongly opposed to it and in sunnite Islam, most of the Ulemas are much more interested in the letter of the Koran and its juridical interpretations than in the speculations of the Sufis which to them are highly suspect. In the face of such widespread opposition Sufism keeps a low profile. However Sufism is the inner karnel of Islam. And if Islam is alive today it is because of Sufism.

Furthermore, there is no unity in Sufism. Each master gathers together a band of disciples drawn by the reputation of his teaching. At most, these masters admit to belonging to a ‘confraternity’, itself founded by a famous Sufi in bygone ages. As soon as reference is made to Islam, nobody checks any orthodoxy whatever in the teaching given.

The importance of this secret Islam is nonetheless remarkable. Historically, it played a major role in giving rise to the deviations of the Shia doctrine known as Ismaëlism and the Druse religion. In literature it had a profound influence on the inspiration of some of the most outstanding Arabo-Persian works like the Tales of a Thousand and One Nights and the love poem of Laila and Majnoon.

However, the most original aspect of Sufism is its spirituality. In the Sufi view, God is approached by degrees. Firstly, the law of the Koran must be respected; but this is only a first step which does not lead to the understanding of the nature of the world. The rituals are of no use if one doesn’t know their hidden meaning. It is only through an initiation that one is enabled to see behind the appearance of things. For example, Man is a microcosm, a world in miniature, in which the image of the



universe is to be found, the macrocosm. So it is quite natural that in deepening one’s knowledge of man one should arrive at an understanding of the world which is already a step towards God.

According to the Sufis, entire existence comes from God and God alone is real. The created world is but a reflection of the Divine; ‘the universe is the Shadow of the Absolute’. The ability to discern God behind the screen of things implies purity of soul. It is only through an effort to withdraw from the world that one can approach God:

‘Human consciousness is a mirror which, when empty of reflections and polished, reflects Godliness all around.’

The God that the Sufis discover is a God of love and the way to him is through Love: whoever knows God, loves him; whoever knows the world turns away from him. If you wish to be free, become a prisoner of Love.

This is not unfamiliar music to the ears of the Christian mystics. In this respect, it is curious to note the similarities between Sufism and other philosophic or religious trends. Originally, Sufism was influenced by Pythagorean thought and by the Zoroastrian religion of Persia. The Sufi initiation rite, which opens up the possibility of a spiritual rebirth, is not entirely unlike Christian baptism and one could even identify some Buddhist echoes in the Sufi formula ‘man is non-existent before God’.

There is the same diversity and the same imagination in the spiritual techniques of Sufism. The search for God through symbolism, in the case of some Sufis, passes through music or



dance which, they believe, transcends thought. This was practiced by Jalaluddin Rumi, according to Maulana, the founder of the whirling dervishes. In the case of other Sufis, symbolism is an intellectual exercise in which one meditates on the numerical value of letters as the Cabbalistic Jews do. Sometimes also, it is through an endless repetition of the invocation of the names of God that the Sufi seeks union with Him.

And so Sufism brings to Islam a poetic and mystical dimension that one could never find in the exegetes’ pernickety analysis of the texts of the Koran. They hold that Mohammed received, at the same time as the Koran, esoteric revelations which he revealed only to some of his companions. In this way, the Sufi masters all link their teaching to a long line of predecessors who give them authenticity.

However, this legitimacy through reference to the prophet does not give rise to uniformity in the Sufi movement. There are many different schools and each one has its own style and practices. In French, these schools are generally designated under the name of confraternities. Before going on to study some of these schools, it is necessary first to keep in mind that the confraternities have become, not an institution, but at least one way of living Islam in a manner so widely accepted that all kinds of movements, mystical or not, assume the title of confraternity in order to practice their activities. One should not therefore be surprised at times to come across rather un-mystical confraternities with a rudimentary spirituality that is far removed from the elevated speculations that have made Sufism one of the major components of universal spirituality.



Sufism, Mysticism & Esoterism

‘Mysticism’ in the literal sense means living as closely united to God as possible. An example of this can be found in Mary of the Incarnation, a French religious in the 17th century who had been married, had children and was widowed. She had managed a transport business before entering the Ursuline convent. She was then sent to Canada where she built a school for French and Indian girls. She was constantly in union with God, whether at the attorney’s office to sign deeds or with the builders to oversee the construction. Even when, one Winter the building caught fire and it was not possible to extinguish the fire because of the temperature of 20° below freezing which meant the water was frozen, Mary of the Incarnation fell to her knees in the snow and praised God.

This is what the mystical life means; living in constant union with God in the events of daily life, whether one is a religious or a lay person. In a sense, one is already living hidden with God;one has already entered into the endless mystery of eternal life, life with God. King Baudoin of Belgium tried to live his public and private life in this way without giving any sign of failing neither in the duties of his public responsibilities or in his conjugal love as a husband.

Understood in this way, mystical life is open to all. It is a matter of letting God, in love, live in us. As St. Paul says; it is no longer I but Christ who lives in me. The mystic is not someone whose very person disappears. He or she retains the same character, history, even the same brilliance, and everything that makes the person unique and loveable.



Do all religions have a mystical dimension?

Evidence shows that it is only those who have encountered God as a person and giver of life. In this sense, it is not impossible for Muslims to live a mystical life, whether Sufi or not. Sufism certainly emphasizes this union with God. But is this always so in conditions worthy of God and of man? It is here that the necessity arises of seeing the radical difference between ‘mysticism’ and ‘Esoterism’. For Esoterism effectually turns its back on Mysticism. Mysticism on the other hand is an opening up to God, to his revelation and his love. Esoterism claims to provide the power to acquire God, indeed to become God through one’s own efforts by reaching degrees of ‘knowledge’ reserved for the ‘initiated’ who keep these powers to themselves.

It is surely not difficult to understand that if God really exists He is more ‘person’ than Mankind. He therefore also has a certain freedom. And if He is free to give himself, how could one grasp him through ‘knowledge’ and ‘Initiation rites’. God can only be reached if it is he who takes the initiative and gives himself; and if he is then well received.

Esoterism is a willed spiritual power achieved through ‘secrets’or techniques. Far from liberating man, these secrets and techniques create an artificial spiritualism within which the ‘man with knowledge’ locks himself up. The illusion of ‘knowing’prevents one from hearing God who reveals himself by speaking to those who are sufficiently humble to want to know him as he himself tells us he is. And so some people enclose themselves in a theory of numerology; others in the various boxes of determinist characterology; yet others in horoscope columns; others in meditation techniques.

esoterism the initiatic teachings

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