NMR ISSUE 49

Astrological Forecast 49
Blessing the Self
Calafia
Chaos: A New Approach to Magick
Common Elements of Ceremonial Initiation
Cults! Confessions of an Outsider
Editorial 49
Esoteric Symbology of the Tarot
Etymological
Fundamental Wiccan Rites
Getting More Magick Out of Your Meditations
Hail to the Hunter
Heathens Idolize School Prayer
Home Protection Amulets
Imbolc Ritual
Legend
On the Path of Destiny
Other Editorial 49
Prairie Dog, Octopus & Praying Mantis
Sarava! Afro-Brazilian Magic Carol l. Dow
Sistrum Sisters
Tarot Looking Glass
The Magick of Franz Bardon
The Sacred Home
The Truth about Sex Magick,
Working with the Sun and its Properties
Working with Your Inner Child
Yule

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Common Elements of Ceremonial Initiation

By Robert D. Charles III

By understanding what the essential elements of ceremonial initiation are, how they are included in a ceremony, and what they signify, students of mystical and occult wisdom can gain insight into the rites they practice. Furthermore, advanced students embarking on the development of their own ceremonies can benefit by using this knowledge as a guide or foundation on which to build. This article outlines twelve elements that seem to be most common in the initiation ceremonies of religious, mystical and magickal orders.

Note that not every school, order, or grade practices each element, nor are the ceremonies necessarily practiced in precisely the following pattern. However, this outline reflects the procedures in most of the better-known orders, and follows a logical progression. We begin at the point where a prospective candidate has established contact with the order into which initiation is sought.

Probation

The candidate is usually requested to perform certain acts or disciplines before initiation is allowed. It is quite common to find demands of celibacy, silence, meditation and dietary restrictions. During this period, the order begins an investigation of the candidate. These probes tend to be in reference to moral habits, piety, mental and physical health, and personality. However, in many orders the adepts will make spiritual investigations as well.

The probationary period may last from a few days to several years. At the end of this time, if the candidate has met the requirements and passed the investigations, instruction is provided on when, where and in what manner to approach the meeting place. The obvious lesson of probation is that labor and discipline are required for spiritual progress. In addition, fasting and celibacy are demonstrations of the candidate's commitment. These restrictions may also be intended to prepare the candidate for initiation by stimulating changes in the psyche.

Divestiture

In most cases, divestiture occurs adjacent to the place of initiation. The process of ceremonial initiation begins with the candidate being stripped of personal clothing and possessions. Then, ceremonial clothing is presented or the candidate remains naked. It is nearly a universal custom that the candidate remains barefooted, because the place of initiation is considered sacred ground. Also, it is not uncommon to find the candidate bound at this time. These can all effect a feeling of childlike helplessness. Another purpose of divestiture is to suggest that worldly possessions and wealth are of little value in spiritual matters. Finally, clothing and other personal items are known to carry the psychic imprint of those who have been in contact with them. For this reason, the adepts may require divestiture in order to ensure that no undesirable energies are brought into the place of initiation.

Enshrouding

After the final decision to continue, the candidate is blindfolded or has a shroud placed over the head. This step serves several purposes: first, to prevent the candidate from seeing the form of the temple's interior or the sacred symbols; second, to ensure the secrecy of the order's members; and third, to allow the candidate to pay close attention to the ceremonies and not be distracted by what might be seen. In connection with the latter, this practice often benefits the candidate by maximizing the mind's visualization powers. Enshrouding, like all elements experienced to this point, can also be understood to signify a death to the past and an entrance: ignorant, blind, and naked into the future.

Assisted Entrance

Near the door to the interior, a guide takes charge of the candidate. Frequently, this guide is someone the candidate already knows and trusts. At the door, they meet with a guardian or gatekeeper. The guide either performs a procedure for entrance or instructs the candidate in the task. After the necessary requirements are met, the candidate is allowed to enter and the esoteric ceremony begins.

In one sense, the presence of the friend is intended to assure the candidate that no serious harm is to be feared. However, the guide may serve to represent a spiritual guide or guardian, while implying that spiritual progress is not just a matter of personal ambition and effort. Furthermore, the ritual of assisted entrance is frequently allegorical of what the order believes one should expect after the physical death.

Circumambulation

During the ceremony, either as a separate element or interspersed throughout, the candidate is led in a circular procession around the interior of the temple. This is usually performed clockwise from east to west. In the mythology of almost every tradition, circumambulation corresponds to the path of the sun, other regular astronomical changes, the passing of the seasons, or the journey of the spirit through the afterlife. The altar and key symbols of the order serve as the hub around which this journey is traveled. Along the way, it is not uncommon to find the adepts reciting important liturgies. The candidate might be subjected to questions (which may not be answerable), or undergo tests of resolve and integrity. In part, circumambulation serves to present the candidate before other members of the order. In another sense, it allows the adepts to establish an atmosphere specific to the ceremony, while also banishing any unwanted influences.

Purification

Of all ceremonial elements, purification is one of the most ubiquitous. It includes baptisms, lustrations, anointings and communions. The components of purification vary and may include earth, salt, bread, water, oil, wine, blood, fire, incense, air, breath, or perfume. This practice is intended to symbolically cleanse the candidate, or further signify a growing union with the members of the order and their shared commitments. Not so apparent is the association of the components with certain forces or spirits. By exposure to an appropriate substance in an appropriate manner, one may allow desired changes to more readily occur in the psyche.

Invocation

At some early point during the ceremony, the adepts invoke the presence of the Creator. It is customary for the candidate to then pay homage, ask for a blessing, or declare a faith compatible with the nature of the order. Subordinate spiritual beings are usually invoked as well. Their presence serves to place even greater focus and power on the specific nature of the initiation. Taken as a whole, invocation is central to the success of the ceremony, for it is the willingness of the candidate, and the presence and operation of the spirits, which actually creates an initiation. Without proper invocations, ceremonies of initiation are romantic psychodrama at best.

Sacrifice

Sacrifice is literally the act of making an event sacred. Sacrifice is more, therefore, than an offering. The sacrificial object must be, or represent, some material thing of value to the candidate. Parting with or destroying this object, then, is a meaningful demonstration of one's devotion and willingness to make the personal sacrifices necessary for spiritual growth.

It should also be noted that certain gods and spirits require specific sacrifices in order to manifest themselves. Related to this is the outpouring of energies during the destruction of a sacrificial object, which may then be manipulated by the adepts or the corresponding spirit. This element also reinforces the allegorical lessons of probation and divestiture, giving up what was for what shall be.

Obligation

Once preliminary requirements have been met and the members fully satisfied, the candidate takes an obligation and oath. The obligation consists of three major parts. First, the candidate is informed of what conduct will be expected as a member of the order. These conditions may include certain moral guidelines, meditations, ritual practices, demands of secrecy and other commitments. Second, a list of penalties is recited that may be inflicted should there be a violation of the order's laws. Very often, threats of torture and death are included, though these are best understood as allegorical of the spiritual consequences naturally resulting from violated principles and commitments. Third, the candidate verifies the terms are understood, and agrees to keep them. A solemn oath is spoken, and the matter is sealed.

Illumination

After the oath, the candidate is entitled to enjoy the rights and privileges of an initiate. The bindings and shroud are removed and the core of ceremonial initiation is reached. Upon being brought to light, and due to the previous deprivation, we can well imagine it is difficult for the initiate to see. Obviously the things beheld as the first sight will make a lasting impression. Let there be no doubt, this is purely intentional. The first things seen are usually the symbols and writings most important to the initiate as a focus for their spiritual work.

Just as earlier elements were emblematic of death, so too is illumination intended to represent rebirth. In the myths and legends of the mystery schools, we find this one of the most common patterns of all the death in darkness of the mundane persona, and birth into light of the spiritual identity.

Investiture

It is customary for the initiate to be presented with some peculiar item or article of clothing. The gift is commonly the robe or gown of the order, signifying the initiate's new life. If some token is presented, it is usually in the form of a special coin, document, or piece of jewelry that can be produced as concrete evidence of membership. Often more than a mere trinket, the token may indeed be a talisman intended to draw favorable influences or ward off evil. The token could also be a mandala corresponding to the particular needs of the new initiate. Investiture is also emblematic of the spiritual riches that are now within reach.

Instruction

As the final element of most initiatory ceremonies, the initiate is instructed in the fundamental symbols and practices of the order. Often, this procedure includes lessons on secret means of communication. These secrets might include peculiar gestures, handshakes, passwords, or cryptic alphabets. Frequently more than just means of recognition, these words and signs may have application in both the outer and inner work of the initiate.

Usually, the initiate is taught the order's understanding of the origin and nature of the Cosmos, their theology and theogony, and deeper interpretations of their mythology and symbolism. We repeatedly find the myths tell a story of some Hero who, possessing even greater secrets than those now available, was either slain or has mysteriously disappeared. In fact, initiation ceremonies are sometimes a drama in which the candidate takes the role of the Hero.

As the last act of instruction, the initiate is taught how the great secrets can be rediscovered or the Hero found. The initiate is then charged with this duty, and bound under obligation to return what is lost. In orders of the highest nature, the rediscovery of secrets is accomplished through tasks of contemplation, meditation and visualization that lead to spiritual illumination; in effect, initiates discover the Hero within themselves.

The single most apparent theme of ceremonial initiation is the opening of a path to higher spiritual activity. In doing so, every element is intended to have dramatic effect on both the conscious and unconscious mind. Consciously, initiates are given great lessons to apply to life, as well as symbols to contemplate and stretch their understanding of the Cosmos. Unconsciously, the symbols and ceremonies tap into hidden associations and energies. The combined effects are intended to push one to deeper levels of personal insight, and more profound experiences of a spiritual nature.

In the final analysis, however, these twelve elements are only the physical setting for what must also be a psychic process! The true measure of an initiation ceremony is not simply to be found in its forms and symbols. No matter how elaborate the details, no matter how majestic the tone, an effective ceremony demands of all its participants the ability to enter into specific magickal/mystical states of consciousness. Too often, the ceremonial experiences of the untrained practitioner are marked by hollow fantasy, delusion and ego inflation. The adepts of the ceremony must be capable of commanding the principles, beings, or forces they invoke or represent. In turn, the candidate must be receptive and inwardly aware, both during the ceremony and after. Those who have not observed a disciplined regimen of inner training and practice before the ceremony itself do not often achieve such states. However, when the outward forms and the inner work come together in the proper manner, we can be assured the true spirit of initiation will manifest itself in both the psychic and physical environment.

Robert D. Charles III is a psychotherapist, Freemason and a practitioner of ceremonial Magick.