The Spiritual Path

Every new journey starts with the first step. This requires a suitable map to avoid getting lost. Entering the spiritual path is no exception. This article introduces a range of related issues for consideration, inspiring the reader to enter, or take further steps.

The spiritual path is an individual one
Throughout the ages there have been many who have not been satisfied by traditional exoteric explanations, accompanied by sincere doubt and scepticism of the outer forms of external worship and belief. For some this resulted in experiencing an inward call, the “divine discontent”, to search for spiritual realization, an earnest search for Truth. The quest for alternative answers meant entering the spiritual path. As this is an individual path, generally by-passing established outer forms and safeguards of traditional religions, it is important to approach such with some understanding.

The Spiritual Path is paved with countless books
The spiritual path is paved with countless texts, describing a multiple of approaches, including those with the language and culture of the established world religions. Most of these books explore one single path, which has its own value, but bypasses some fundamental questions for those contemplating entering the path in total freedom. There is no single path suitable for all.

• I feel interested, inclined to make a move, but can I combine it with my current daily life?
• What are the consequences of entering the path? How to prepare? Is there a way back?
• Where is the path leading to? Are there road signs, phases or risks journeying forward?
• Can I explore the path at my own speed, or is it a fast track, requiring total commitment?
• Do I have to opt for one single approach, or can I just aimlessly follow?
• Do the different approaches have something in common or are they fundamentally different?
• How do I select and follow the best path for me? This question will be discussed in another article.

All major religions refer to the Path
Reference to the spiritual path can be found in all world religions. It is open to anyone who feels the call and is discontented by worldly matters. Jesus seems to refer to this in the Sermon of the Mount:

“Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few.
Gospel of Matthew 7.13

The first Christians were called Followers of the Way in Acts 9.2. The first Surah of the Qur’an is about the straight Path. Buddhism has the eightfold path, Hinduism distinguishes clearly the different paths, forms of yoga, such as Bhakti (unification through devotion, also visible in Christian mysticism), Karma (through action), Jñāna (through knowledge) and Rāja (royal yoga, combination of knowledge and meditation). The theosophical way has aspects of all these paths.

The goal of the spiritual path
The ultimate goal of all is (re-)unification of the pilgrim with the One, the Sacred, God, or related names. Each tradition has its own description of the landscape the pilgrim encounters. Yet these differences are often superficial, the signposts are often related to own tradition. The way to perfection, the purification needed, the sacrifice of the personality to the inner divine, is essentially the same. Today, the choice as to which path to follow is determined by personal temperament and possibilities, dependent on daily life, rather than local tradition. An attempt is made to give some guidelines, with reference to the universal theosophical approach and experiences, as recommended in The Voice of the Silence by H. P. Blavatsky.

The spiritual path of the Pilgrim

H.P. Blavatsky describes the path as follows:

“All souls – a spark of the Over-soul – make an obligatory pilgrimage through the cycle of incarnations, in accordance with cyclic and karmic law throughout the age. (…) Each soul must have experienced every elementary form of the phenomenal world and acquired individuality, first by a natural impulse, then by its own conscious efforts, controlled by its karma. Thus the soul ascends through all forms of intelligence, from the lowest to the highest Manas, from mineral and plant to the most sacred Archangel, before it has fulfilled its duty and become entirely free.”
H.P. Blavatsky The Secret Doctrine Prologue, p. 47, summarized.

Key words in this are: the pilgrim, own conscious efforts, within the cyclic and karmic law, until the soul has become free. The Pilgrim has different names, and can be called the individuality, the incarnating vehicle or monad, the combination of soul and spirit. This is the most fundamental task for humanity. Here, particular attention is paid to one’s own conscious efforts and the liberation of the soul.

The soul follows the example of the great saints and enlightened ones and, like the dewdrop, will ‘merge into the shining sea’, eventually one with its Divine Source.
Sir Edwin Arnold: ‘The Light of Asia’

Friedrich Christoph Oetinger, an 18th century theosophist writes:

“Through gradual revelation of hidden things, a saving light arises that brings life and joy, a holy grace. To know what one is and where one comes from is not theoretical but practical knowledge, which transforms our consciousness”.

Ready to leave?
Before entering the spiritual path, a certain preparation is required, such as some basic understanding, as well as a mental balance. The spiritual path is no escape for inner problems, which could even increase along the path without a required basic balance. Then a heartfelt commitment to make an effort is essential, as well as a certain surrender to the unknown, which creates the space needed for wisdom.

Before entering the first gate or portal
All sources indicate that the path is difficult, even dangerous, which seems hard to combine with modern life. But, if successful, it brings reward past telling. H. P. Blavatsky outlined how to prepare for entering the path:

“Before you were sufficiently prepared to meet your Master, what were you then told?
Before you can approach the first gate you have to learn to make distinction between your body and your mind, to dissipate the shadow, and to live in the eternal. For this, you have to live and breathe in all, as all that you perceive breathes in you; to feel yourself abiding in all things, all things in SELF.
You shall not let your senses make a playground of your mind.
You shall not separate yourself from BEING, and the rest, but merge the Ocean in the drop, the drop within the Ocean.
So shall you be in full harmony with all that lives; love humans as if they were your brother-pupils, disciples of one Teacher, the sons of one sweet mother.”
H.P. Blavatsky: The Voice of the Silence, The Seven Portals, 216-220.(abridged)

A clear goal and perseverance help to change the mindset
The above may seem a bit confusing: before entering the spiritual path, you need to meet with requirements which are the result of the end of the path. What is meant here, is that one needs to have a clear sight of the ultimate goal, before entering the path with all unavoidable distractions.

Science now indicates that a clear goal, motivation and perseverance are important to make necessary changes. Otherwise one follows a dream and not a goal. Brains are capable of changing physically, both in the positive and negative sense. Science calls this neuroplasticity. Behaviour, activities and environment influence the formation and function of the brain. Skills, like perseverance and attention can be developed in time, enabling changes in the brain. This was already indicated by H.P. Blavatsky round 1890.

“The brain is the instrument of waking consciousness and every conscious mental picture formed means change and destruction of the atoms of the brain. Ordinary intellectual activity moves on well beaten paths in the brain, and does not compel sudden adjustments and destructions in its substance. But this new kind of mental effort [the study of theosophy] calls for something very different, the carving out of “new brain paths,” the ranking in different order of the little brain lives. If forced injudiciously it may do serious physical harm to the brain”.
Robert Bowen: Madame Blavatsky on How to Study Theosophy, page 10.

While this may seem fairly overwhelming, there is no intention to prevent us listening to the inner callings. Overcoming worries, uncertainties and laziness is part of the process. So, yes, we can and should enter the path, given the current limitations of our own capabilities, thus following the thousands who proceeded us. Every journey starts with the first step. Is there a way back? Actually not really. This would imply that we could unlearn what we have already learned. It is, however, up to us to determine the speed of commitment and potential brakes underway.

“A winner is a dreamer who never gives up”.
Nelson Mandela

The long and winding road
Different stages are described by those who have followed the spiritual path, as initiations. Incidentally, one should not be under the illusion that the path is being followed from one stage to another. The language of the word stage seems to imply this, and our thinking works that way. The stages, however, all occur at the same time. Aspects of ‘former’ stages can and will come back, making it an on-going journey until full liberation has been realised. A person who has “reached” the stage of clarification will find that he is still constantly confronted with aspects of previous stages, sometimes on a different, more subtle level. The illusions and remnants of the personality are very persistent and can only be liberated as a final resort.

The first steps seem easy
Paradoxically, the very first steps on the Path do not seem so difficult. Rather, they tend to be joyous. One feels born into a new and higher life. In the scriptures and myths of various cultures, one often finds indications to the entrance and various portals or stages along the Path.

“Look, happy Pilgrim! The portal that you are facing is high and wide, and seems easy to access. The road that leads therethrough is straight and smooth and green. It looks like a sunny open space in the dark depths of the forest, a spot on earth mirrored from Amitâbha’s [the Immortal Enlightened, a transcendental Buddha] paradise. There sing, in the green foliage, nightingales of hope and birds of radiant plumage, chanting success to fearless Pilgrims”.
H.P. Blavatsky: The Voice of the Silence, The Seven Portals, 231 (shortened).

The five portals on the Path

1. The awakening. Many people have had experiences of a different reality in their lives. This is sometimes the result of a crisis or experiencing beauty, either visually or in the form of ideas. These experiences can give the feeling of being one with a greater whole, separate from the problems of everyday life. This, in turn, creates the risk that one wants to hold on to that blissful experience. Special as it may be, however, repeating it, on the assumption that this is already “it” will ultimately lead to disappointment. For others, the awakening comes gradually, for example because the path has been offered as part of education or culture.
2. Purification.

“And towards the second gate the way is also green. But it is steep and winds up hill; yes, to its rocky top. Gray mists will overhang its rough and stony height, and all behind it will be dark. As on he goes, the song of hope sounds more feeble in the pilgrim’s heart. The thrill of doubt is now upon him; his step becomes less steady.”
H.P. Blavatsky: The Voice of the Silence, The Seven Portals, 233

This is the often hard and long process of bringing one’s own thinking and life into line with the spiritual Self. This purification of the personality, of its conditionings, desires and attachments requires, as said, a clear goal as an orientation for thought, motivation and perseverance. It normally includes meditation and a certain mode of living. The mind, the personality, is confronted with the fact that it is not part of the spiritual Self and thereby tends to resist.

“The name of the second Hall is the Hall or learning, where the student is to put to probation. There your soul will find the blossoms of life, but underneath every flower lies a coiled serpent.”
H.P. Blavatsky, The Voice of Silence, 26.

The mind creates beautiful images, flowers, but the serpents underneath those flowers are the mind’s attempt to maintain control. This is sometimes called the game of the personality. Personality aims to keep control, to grow, which is one of the greatest dangers, the “serpent under every flower.” It takes time but the mind has to be constantly alert in recognizing these coiled snakes. It is helpful to remain receptive as much as possible, to make room for other dimensions of reality other than everyday thinking. Be open to liberating and uplifting thoughts thus avoiding limiting thoughts. The pilgrim is able to gradually transform the personality, which then becomes the bearer, the servant, of the individuality in the field of experience.

3. Union and new challenges. Then, gradually, the first results may be achieved, with moments of deep silence, bliss. Once again the temptation can arise to linger in this. Even so, new challenges emerge, new efforts are required.

“The more you advance, the more your feet will meet pitfalls. The ongoing path is illuminated by one fire—the light of daring, burning in the heart. The more one dares, the more he shall obtain. The more he fears, the more that light becomes pale—and alone that light can guide. For as with the lingering sunbeam, that shines on the top of some tall mountain, it is followed by black night when it fades out, so is heart-light. When it goes out, a dark and threatening shade will fall from your own heart upon the path, and root your feet in terror to the spot.”
H.P. Blavatsky: The Voice of the Silence, The Seven Portals, 239

4. The stage of trial. In Christian mysticism, this is called the dark night of the soul, as described by John of the Cross. It seems that the wells have dried up, all the beautiful experiences have evaporated. All certainties fall away. Then space is created for a living Silence, in a pathless land, without representations, but subtle challenges remain.

Because on the fourth Path the lightest breeze of passion or desire will stir the steady light upon the pure white walls of the Soul. The smallest wave of longing or regret for Maya’s gifts illusive, along antahkarana – the path that lies between your Spirit and yourself, the highway of sensations, the rude arousers of ahamkara [the sense of I, self-consciousness]–a thought as fleeting as the lightning flash, will make that you lose your three prizes -the prizes you have won.
H.P. Blavatsky: The Voice of the Silence, The Seven Portals, 245.

5. The liberation. It is said that only through the death of the personal ego the Divine can come forward. This death is in fact the gateway to the awakening of the Divine S The different traditions each have their own names for this, such as enlightenment, liberation, salvation, Nirvana, moksha, union with God. In this pathless land, all barriers have been removed to feel one with the divine. This is the world of the Holy Ones. It is inevitable that life is at the service of all that lives.

In Christian mysticism
In Christian mysticism these stages are often compared to the life of Christ with Birth (awakening), Baptism (purification), Transfiguration (union), Crucifixion (trail) and Ascension (liberation).

The Paramitas, portals to reach the other shore
Blavatsky describes that what enables the aspirant to attain the opposite side of the stream, nirvana.

“These portals lead the aspirant ‘on to the other shore’. Each portal has a golden key that opens the gate, and these are:

1. DÂNA, the key of generosity and immortal love.
2. SHÎLA, the key of Harmony in word and act, the key that counterbalances the cause and the effect, and leaves no further room for Karmic action.
3. KSHÂNTI, patience acceptance, that nothing can ruffle.
4. VIRÂG’, indifference to pleasure and to pain, illusion conquered, truth alone perceived.
5. VÎRYA, the dauntless energy that fights its way to the supernal TRUTH, out of the mire of lies terrestrial.
6. DHYÂNA, whose golden gate once opened leads the Naljor [A saint, an adept ], toward the realm of Sat eternal and its ceaseless contemplation.
7. PRAJÑÂ, the key to which makes of a man a god, creating him a Bodhisattva, son of the Dhyânis.

H.P. Blavatsky: The Voice of the Silence, the seven Portals, 205-213

The Universal Prayer (Invocation) by Annie Besant
Finally, the universal prayer, or invocation, as represented here, beautifully captures the essence of the path.

O Hidden Life, vibrant in every atom;
O Hidden Light, shining in every creature;
O Hidden Love, embracing all in Oneness;
May each who feel themselves as one with thee,
Know they are therefore one with every other.

Concluding remark
One can enter the spiritual path in different ways. For most, a gradual approach, adapted to one’s daily life pattern is more appropriate. Firstly, it may be good to experiment, explore different approaches, seeking what best fits with one’s own temperament. Experience has taught that gradually one has to choose one single approach in order to avoid confusion in the mind. A separate article will describe the different paths, including the steep and thorny esoteric path.

Questions and issues to consider

1. Do you have an idea where the inner calling comes from? Is it due to discontentment with your own life, is it a soft whispering of the sacred within yourself, or is it an external calling from God?
2. Did the former text encourage or discourage you?
3. The entrance barrier for the spiritual path may seem too high. That is for you to decide. It may be helpful to make a global plan, with smaller steps, the first of which are relatively easy to realise. As already mentioned, any change is helpful.
4. Try to find out how your own consciousness responds to the inner call for spiritual growth. Does it make excuses? ‘I don’t feel like it today, it’s actually nonsense, I’ve already had that phase, ….’ Or does it intend to jump in, and then being easily satisfied with the first results. Any response is valid and part of the game. It is most important to notice that.
5. We can only find an answer to fundamental questions deep within ourselves, in silence, in a kind of meditative contemplation. A solution may not immediately emerge, but rather broadens the question, giving it a different dimension. When you consider such a question, try to take a step back, or look at it from a great height. Then the space from which you look at the question becomes larger, the identification less, and details take on a different meaning. Perhaps the core of the question will then become clearer, or other questions will arise that are more lucid and comprehensive.