Course XIII - Teaching 13: Sensations

Sensations are a direct effect of the imaginative picture. Not always it is possible to get intense emotions, and this is not the purpose of the exercise, but one must aim at an emotional-mental state that is gradually purer and higher.
The intensity of sensations achieved is consistent with the type of sensibility of every soul, but depends always directly on the imaginative picture.
An imaginative picture is generally objective, even though he who meditates participates in it. For instance, in a meditation on the Veil of Ahehia, one sees oneself receiving the blessing “I see that I receive the blessing; I enjoy it”. This bliss is bliss by consideration, not by participation. Then it cannot be genuinely a sensation formed by the intellect.
It happens this way: “I see that I receive the blessing; I know what a blessing is and I know how much good my soul takes of it. My thanks for being able to receive a blessing; so I am happy; I enjoy it”.
Of course, here there is no reasoning, but consideration exists, though is almost instantaneous. Even though later one may say the soul expands by the blessing or in the blessing, this is nothing more than a way to reflect. One knows that actually one “should” enjoy, expand and live this blessing.
Sensation is mistaken for consideration of sensation. The same occurs in purgative meditations: “I see that I have a bad feeling; I abhor it”. But this abhorrence is not such; it is to reason that this is not a good feeling, that is something bad and harmful, which one “should” detest. This means that the picture has been presented to be considered, but was not actually a total picture.
Sensitive effects can quickly occur and be deeper if there is no duality in the picture: “I receive the blessing” instead of “I see that I receive it”; and one must try to perceive, penetrate, feel in cells and heart, this divine power coming from the soul. When you are able to perceive it, bliss comes by itself, because is expansion achieved by divine contact.
In the picture of abhorrence, one should see not only a bad attitude, but also strive at the same time to become conscious of darkness, ignorance and separation from God, which this means. Instead of only seeing, you perceive this action throughout your being; you begin to know how terrible the conscious state of separateness, evil and sorrow is; and how, when you do not seek it, along with the divine state of good and happiness, your abhorrence includes not only your consideration but also your whole being.
Usually, quite vivid sensations become the most superficial; deepest sensations and more real sensations require more silence. The “totality” of the experience is not depending upon the intensity marked by a suggestive word, but upon the identification between subject and object, which gives total knowledge of the state contemplated. So, meditation becomes true discovery, and instead of being repeated experience, is a dynamic experience.
An imaginative picture of this kind depends on individual characteristics. Emotional persons need short pictures, without details. One must avoid sensations in the picture, look for objectivity, not to be diluted in many descriptive words, and not bring about exaggerated intensity or too many emotional hues. One should look for a simple, unique sensation, and gain depth.
Many people get sensations with difficulty by lack of imagination to make the picture. Generally, when they say, “I see”, they do not see. They make verbal pictures, and get verbal sensations. They should aim at subjective pictures, first passing through anecdotal pictures of their most marked experiences.
Very intellectual persons must avoid abstractions and reasoning. To them, it is convenient an almost childish simplicity in pictures, which if possible should be entirely objective and descriptive. Once the intellect is purified like that, they can pass to subjective pictures, which first are sensible, and later more abstract.