In this essay, I will discuss how inner conflicts can get in the way of an individual’s initiation and explore suggestions for corrective measures. Initiation is a process of being transformed by dying to what no longer serves. Initiation has three stages - submission, containment and enactment and usually needs a Ritual Elder.

We all have inner conflicts to some degree - it is a normal part of being human. The degree of inner conflict matters - the higher the inner conflict, the more activation is needed to reach the regenerative power of initiation. Individuals who have inner conflicts may be unclear about their true motivation since these conflicts are subconscious and the idealized image resides in the shadows. Ironically, they tend to be compulsively driven by the idealized image while also feeling stuck because of subconscious opposing inner desires.

Neither the compliant, aggressive nor detached type are typically open to initiation. The compliant type (moving towards people) tends to submit only to feel love, belonging and validation. This is not true submission, as it is not in line with the process. The aggressive type (moving against people) usually finds it difficult to submit unless they know that the initiation will benefit them in some way and give them power. The nature of initiation is such that the outcome is unknown - humility and trust are a huge part of the process. The detached type (moving away from people) is unlikely to submit because they cannot allow themselves to be influenced. They may struggle in a container someone else has created. They tend to also struggle with enactment, since they fear that enactment may influence them in some way that they do not know. Therefore, they are likely to be cautious. This is the type most likely to try to self-initiate. In these ways, the compliant, aggressive and detached types are likely to encounter false initiations, even though they may have liminoid experiences.

“Jung makes it very clear that a neurosis results when people are unwilling to suffer that which life requires them to suffer.” (TAOI, pg. 64). The purpose of initiation is to connect to the Axis Mundi for transformation and renewal. Initiation is not about compulsively feeling a sense of belonging, power or self-sufficiency. Moreover, initiation needs conviction and inner conflict individuals tend to be indecisive and inconsistent.

A false initiation occurs when no transformation is observed with the individual who has gone through the process - as may be the case with people with inner conflicts. The problem with having a false initiation is its failure to achieve the goal of transformation. This is a waste of time and resources for both the Ritual Elder and the aspiring individual. It can also lead to spiritual bypassing. However, it is important to note that transformation cannot be willed into being even by the well-intentioned and is a subtle and subjective process that requires a keen awareness to identify.

A knowledgeable Ritual Elder may guide someone for initiation but may not be aware of the extent to which they may have subconscious conflicts. In Buddhist practice, the person with inner conflicts would be encouraged to develop “right view” and “right thinking”. This is an important yet subtle part of what the ritual elder’s work entails. Initiation is an energetic and subjective process in a liminal space - so the measure of success and failure is difficult to define. This requires an open mind and a trusting heart towards the process that is led by the Ritual Elder.

On the other hand, the aspiring initiate will start from where they are in their level of awareness, maturity and integrity. The possibility is that an individual may go through some liminoid experience that may motivate them to pursue deeper transformation in the future. On the other hand, the individual may not take responsibility for their part of the initiation and externalize the blame.

Moore writes, “There is a spiritual quest behind practically every form of self-destructive acting out” (TAOI, pg. 92). The idealized image acts as an anchor for the neurotic, a subconscious defensive stance. The idealized self-image does not have to be entirely discarded - it can be a tool in exploring one’s values consciously. When the aspiring initiate can achieve “inner independence” to “establish his own hierarchy of values” and learn “real mutuality” in relationships - healthy choices are possible in that authentic stance. (OIC, pg. 241) Below are suggestions of how a ritual elder and an aspiring initiate may create conducive conditions for initiation.

Suggestions for Ritual Elder:

- Expectation management from start to completion to engage individuals into “voluntary submission to the process” (TAOI, pg. 61)

- Knowledge of inner conflicts and inner motivations of the individual

- Foster a trusting relationship and space - for open communication throughout the process for clarification or successful conflict resolution

- Create a curated and committed environment for anchoring, action and integration

- Lead by example when possible

Suggestions for Aspiring Initiate:

- Do inner work with a trusted Ritual Elder to actively process subconscious resistances and explore true motivations

- Understanding that this is a co-creative process and self-reflection and self-responsibility is required

- Ask for help with humility when needed 

- Develop the ability to be in discomfort while trusting the process

In conclusion, I would like to propose that perhaps the unhealthy attachment to the idealized image is what is blocking someone from moving towards their transcendent function - and with the necessary initiation - they may be released from that bind. A skilled ritual elder to create a conducive condition while also having knowledge of inner conflicts is usually needed to shepherd the initiation process. As for the initiate, it would take the willingness to take self-responsibility and be willing to practice new ways of being for transformation to occur. The initiate is presented with an opportunity to propel themselves beyond the threshold of the inner conflicts that hold them back, towards a more harmonious and whole-hearted existence with themselves, others and the world.

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