Wednesday, October 19, 2011


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Gilgamesh was a king of ancient Uruk. But, gripped by a fear of death, he wished to find the secret of eternal life. He abandoned his throne and began a life of wandering, seeking entrance into the other world, in order, he said, to Let my eyes see the sun and be sated with light.

Entering this world, he journeyed through the vast regions of darkness to the garden of light. But, by failing to stay awake, he was not granted immortality and was required to return to this world; he had the vision, but afterwards had to return to his earthly task until death should finally call him. Gilgamesh was, by any definition, an initiate.

Initiation was, and is, the entrance into direct knowledge of that eternal other world, one suffused by omnipresent Divinity, perceived, to this very day, in the form of an endless clear and living light. Research currently progressing at the University of Wales has revealed � contrary to the endless sceptical arguments of philosophers of religion � the existence of a common core to religious experiences which cuts across the differences of faith and culture. 1000 members of Christianity, Islam and Judaism have all described having religious experiences of intense light and a sense of encompassing love. The researchers suggest that humans share a common spirituality regardless of religious affiliations.

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We are not here speaking symbolically; we are speaking literally. The Divine world exists, of this, there is no doubt, however much we may be forced, by the limitations of language, to express it symbolically. Furthermore, it is possible for us to cross over to this other world, to glimpse � like Gilgamesh - its splendour, before returning to our allotted tasks here. This is initiation � standing for a moment, on the threshold of this eternal world. It can never go away; it can only be forgotten, the maps to its entrance mislaid. And here lies the importance of ritual for part of the process involves being reminded where that door is and what lies beyond.

Initiation takes place in the eternal here and now; it is a spiritual transformation aided by ritual which raises one’s consciousness so that profound, rather than mundane, events might be given the chance to occur. But first the foundations of personality and social conditioning must be shaken, even shattered, for the candidate must move beyond the safety and comfort of his ordinary world. For this, he must have courage.

If weird dreams arent enough of a distraction, theres the obviously symbolic initiation Enkidu undergoes on page 80. Here the harlot sent by Gilgamesh demands that Enkidu shed his animal self by embracing the luxuries of a rather decadent wealthy court civilization. Enkidu accepts this requirement as good advice. But if youre a careful reader, you probably wont be too sure. And if you have the feeling that the original tellers of this tale also werent sure this was good advice, youre probably right. After all, once Enkidu has accepted this initiation into court life, he has irrevocably set foot on the path that will lead to his destruction. And when hes finally dying on page 81, he curses the harlot who brought him to Gilgameshs civilization in the first place. Moreover, long before that happens, Gilgamesh himself lectures Enkidu on the evils of city life, which makes men weak (see the second paragraph on page 804).

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