Sacred Texts  Esoteric  Index  Previous  Next 
Buy this Book at

Hidden Treasures of the Ancient Qabalah, by Elias Gewurz, [1918], at

p. 104 p. 105

On the Threshold of the Sanctuary

p. 106

I know not where his islands lift
Their fronded palms in air,
I only know I cannot drift
Beyond his love and care.

p. 107



"Before the soul can stand in the presence of the Master she must have been washed in the blood of the heart." The blood of the heart is, as we know, the life-essence and for the soul to have been washed therein means that life and all that belongs to it of joy and sorrow has been relegated to a secondary place and that the foremost consideration of that soul is now the will of her Lord who has been revealed to her in the process of surrender. It is during this process of bathing in the life-essence that the soul discovers some one, whom alone she would like to serve. During the years of our indiscretion, while we are driven hither and thither by our various likes and dislikes, we serve many Masters, who often prove veritable tyrants to us, but when we have had enough of them, we find that there

p. 108

is a Master of a different stamp, who lives not by our passions and desires, but rather by their suppression and subdual. Now before the soul has made this discovery, it is of no use for her to aspire to the true Masters' presence. In fact, it may harm her to venture thus far. We often find among seekers after truth, persons who have overstrained themselves in one way or another and made themselves physical and mental wrecks in their effort to find and live the higher life. The reason for this is their disregard of the advice given to occultists by all the great and good ones in respect to the dangers of the razor-edged path. You remember how H. P. B., in the "Voice of Silence," admonishes us to see to it that the ladder does not give way while we ascend its rungs.

The rungs of the ladder on which we climb upward are our weaknesses and bodily failings. To overcome these is our first task before we enter the outer court of the temple. To enter into the Holy of Holies with the old desires clinging to us, spells

p. 109

disaster. No truly-great teacher will accept a pupil who does not seek, by renunciation and by devotion to prove himself worthy of the wisdom which he is striving to attain. In the Gita we are told that no one is to be taught the higher truths who does not practice Tapas, which means renunciation of all that is of the earth earthy. In the Upanishads too, great stress is laid upon self-control, and the great Yogis of the East have at all times been ascetics first and disciples afterwards.

To stand in the presence of the Master implies to he a channel to their sublime teachings, but how can one serve as a channel who has not been purified? You would not think of drinking water that runs through an unclean pipe, for fear of its having been contaminated. No more can one benefit by a spiritual channel which is not thoroughly clean, for fear of the impurities that may have found their way into it during the process of transmission.

The blood of the heart symbolizes the passions of the earthly man, and, in their

p. 110

control and final extinction, lies the secret of regeneration. The Path of Discipleship is strewn with many wrecks on account of the failure to heed the warnings of our ancient teachers who told us of the many pitfalls on the way. The Master Hilarion, who inspired The Light of the Path and who occupies a high rank in the great Hierarchy, had probably unique opportunities to study the ways and means that best secure and shorten the passage to the other shore. From his exalted position, he could observe those who succeeded and those who failed and he also saw the reason why. In this gem of occult literature, called Light of the Path, he gives us the benefit of his experiences. If we value our higher life we should not neglect so expert an advice as that of Master Hilarion. That which troubles us most in treading the Path is our habit of compromise. We are not whole-hearted and generally do things by halves, the result being that, whenever we enter upon the higher stages of advancement, we find many things to be undone and many a habit to be broken.

p. 111

In those high altitudes the lightest discord creates wrong vibrations which baffle the young soul just emerging from the Egyptian darkness and not only bar her way to further progress but often throw her back into the abyss of repeated incarnations in matter. This is not a figurative mode of illustration, but a statement of actual fact.

There are two passages in The Outer Court to which I would like to call your special attention. Here is the first: "When once a soul has passed through the gateway of the Temple, she goeth out no more." The other passage is a quotation from the Upanishads. It says, "If a man would find his soul, the first thing to do is to cease from evil ways."

Now these two passages are complementary to each other, as you will see presently. First, what does it mean "When a man enters the Temple he goeth out no more." Well, it is this: If we pledge ourselves to service and enter the Path, there can never be any withdrawal without utter destruction of mind and body. The higher forces

p. 112

which we contact on entering the Path cannot he played with, any more than you can play with fire. If we present ourselves to the Guardians of these powers as servants, it is against the law to release us from our pledge. Therefore the disciple used to he exhorted in olden times before taking his vow, and terrible ordeals were imposed upon him prior to his initiation.

Now turning to the other passage, "To cease from evil ways": Well, what is evil? And what are evil ways? There are many things which the man in the street would consider quite harmless, and yet to the disciple they are harmful. It is this difference that must be borne in mind. For the disciple to cease from evil ways means to refrain from every act (and thought is an act, let us well remember) which has not the absolute approval of the Higher Self. If the desire-nature and the mind have been so trained as to respond to every command of the Lord within, and if love has become the supreme Sovereign, ruling in the heart of the disciple, then may he pledge himself

p. 113

without fear of falling back, for then only can he be sure to have ceased from evil ways. There is a stage in the disciple's life which merits our special attention. It is the period of the great trial of his faith. At this stage the law of affinity makes itself felt. This well-known law which governs the mineral world holds good in the spiritual life of man. The affinities that bind atom to atom in the mineral world govern also the association of thoughts and ideas. If we try to cast aside the habits of a lifetime, as we generally do on entering the Path, then this law of affinity, which lies latent in our subconscious nature, suddenly rises against us and binds us to those tendencies which have grown up within us throughout the innumerable lives of the past. The disciple's task, having to face this opposition, is to fortify himself in his inner stronghold, and to exercise all the Divine patience of which he may be capable, in liberating himself by short degrees from the chains which he himself has forged. The quality most needful in this

p. 114

struggle is sweet patience. There may be failure to attain the ideal; usually there will be many failures, for even in the higher altitudes of spiritual endeavor there cannot be uninterrupted progress. You remember it is said, "Even Great Ones have fallen from the threshold." So there is great need for endurance and persistence, and after every slip and fall the disciple must rise and take heart and, as the Gita tells us, "return to the charge again and again."

Before the soul can stand in the Masters’ presence this battle must have been fought and won. We are of no use to Them until this has been done.

To wash the soul's feet in the blood of the heart means to tear out the old remembrances root and branch, not only to be able to control desire but to have none; not only to look longingly to the great ideal before us, but to be earnestly engaged in its realization. The mystery of the threshold is to be ready; to have our loins girded and our lamps burning awaiting the pleasure of the King and His command. The

p. 115

soul, which has fitted herself in good time, will find that love's labor has not been lost and that a glorious fruition awaits her on the very threshold of the Temple. But even while preparing for it in this life, the truly-enlightened aspirant finds that it is indeed worth while to obey the vision he has seen, and the calmness and serenity which surrounds him after every conquest are the heralds of the great peace which shall enter his heart when the sublime end has been achieved and the day is at an end. Then the laborer shall find rest and while resting prepare the ground for his future career in cycles yet to come and in worlds yet to be.

We come now to a very important point, one which cannot be sufficiently emphasized, and that is the best ways and means to be adopted by the disciple to minimize the dangers of falling back after the Path has once been entered. There are many books instructing us in this and each of them is good in its own way. The Holy Qabalah teaches us that in most cases the career of incarnate man upon earth is first expiation

p. 116

and then the acquisition of new experience. Now as to expiation, the lives of many millions of human beings are really nothing more than one long chain of expiation. Think of those masses of toiling, sorrowing, starving people who have never had a chance in their lifetime. What are they here for? But even iii the case of those whose lives are along more pleasant lines, misery is not absent. There are plenty of heart-breaks and sorrows, the causes of which are not always evident to the sufferers. These causes lie generally far back in their former lives upon earth, this present incarnation having for its object the expiation of ancient wrongs. In the case of disciples, this truth of expiation should never be lost sight of, for it supplies a much needed explanation of many otherwise puzzling experiences that advanced students are called upon to endure.

Then there is the second object of incarnation, namely, the acquisition of new experience. This too applies to the disciple, for however detached from earthly things

p. 117

he may already be, he still may stand in need of some knowledge which can only be gained by his association with the children of men and by the observation of, and participation in, these manifold struggles and labors, incidental to earth-life. It is right here that he learns to be in the world but not of it.

Now before the soul can stand in the presence of the Masters, this ordeal of expiation and atonement must have been gone through. The blood of the heart in which the Soul's feet are to be washed is just this painful process of atoning for all the wrongs of days gone by. Thus the soul pays back the uttermost farthing, as all souls must do, and learns to identify herself with all that breathes and lives. No matter how humble and lowly a human creature may be, no matter how sinful and weak, the disciple who has learned his lessons aright knows all these creatures to be parts of the Great Divine Love to whom they are

just as dear as he himself. Thus the Qabalah tells us that by learning

p. 118

this last lesson of identification with high and low, the disciple becomes a cooperator with those high intelligences whom we call Masters, and, under Their guidance and with their help, he continues his career, ever upward, and ever onward, until he enters the presence of the Ancient of Ancients, the merciful Teacher of Gods, angels and men.

Next: IX. The Light Eternal According to the Qabalah