And after this there is a further step. When the pupil has received the initiations that the teacher has to give, then the teacher's task is over, and he sends him on. The teacher does not hold the pupil indefinitely; he has his part to perform during the journey on the path, but then comes the inner initiation. This comes to the disciple who has become meditative, whose interest has become keen, whose outlook has widened, who sees life differently, whose conscience has acquired the habit of reasoning, of expanding.

No doubt in this experience also there is always help to be had. As help comes on earth so in the unseen world too that help then comes. It is as if we were in the street in some kind of difficulty; naturally others would come up to see if they could be of any assistance. So as one goes further one attracts the sympathy of beings who are always busy helping humanity from all planes of existence. The sympathy of those who are close to the one who is travelling on the path is attracted, giving him a hand to go forward. It is that giving of a hand which is called initiation. There are so many different initiations: they are all steps by which to go upward.

In conclusion I shall mention what is attained through initiation. What one attains is that realization for which we are born, which is our life's purpose. Unless we approach life's purpose, nothing we do will help us sufficiently; it will only help us perhaps in a certain need of ours, but not any further. There is only one thing which gives complete satisfaction, and that is to arrive at self-realization. It is not simple and it needs more than just meditation and concentration, although these are of great help in the attainment of self-realization. And those who believe that by reading a book on Yoga they can get to that realization are mistaken. They are mistaken because it is a phenomenon; and it is by this phenomenon that one proceeds further.

Some people think that by straightforward study, by purely scientific study, they can come to realization, but in order to attain self-realization a certain way of life is necessary. Is it the life that religious people teach, that one should live in such and such a way? Is it a life according to certain principles, certain dogmas? No, nothing of that kind. It is the continual process of effacing the self; it is just like grinding something which is very hard; it is a continual grinding of the self. And the more that self is softened, the more highly a person evolves and the greater his personality becomes. No matter what power and inspiration a person may have acquired, if there is no self-effacement nothing is accomplished.

The result brought about by initiation is self-effacement, and it is self-effacement which is needed in order to arrive at true wisdom.