Course XV - Teaching 14: Resurrection of Hes

The subtlest vibration –the potential aspect– is immolated one day on the continuous movement produced by the becoming. She emanates from that time on and Her emanation is activity and life. Everything that lives is animated by Her potentiality.
This divine potentiality is also contained in the human being. She presides from his heart over the entire evolution of man.
So, we are told, the Mother Hes sleeps in the human heart, expecting the end of the becoming and the liberation that may produce Her return.
By meditating on the resurrection of Hes, the soul is able to tune the potential vibration of the Universe by means of the affective union with the Divine Mother Hes.
In Cafh there is experience about this possibility given to meditators through this exercise.
There is not a cosmogonic concept of the potential aspect of the Universe in the intellectual class of present Humanity. Even if this term is used on some few limited cases of science, just there is an elemental notion of it, deprived of universal dimensions. But even the less educated Sons have intuited through meditation and simple explanations given by orators the existence of the potential aspect, and certain practitioners notably progressed in a remarkable exploration of this aspect.
Of course, the affective meditation just can give –and this is too much– a loving union with Hes, that is, so deep, profound and intense introversion in the sensibility of the meditator to the extent of leading him to the subtle extreme of the potential vibration.
Here the unitive effort is given by the highest expression of spiritual love. This is indicated by the Raptures sought as an effect, since rapture is the exaltation of the lover for the being loved, and Union has ever been understood like the practitioner lost in the sea of the Divine.
The practitioners have to achieve a deep introversion in this meditation, an extraordinary separation from the sensorial periphery. So, in the very invocation he has to raise his soul to the Divine Mother Hes imploring Her contact. The loving human may make use just of entreaty before this Divine formless Bride, without any point of reference and without any sign within the reach of senses. Invocation has to be a prelude to all this difficult but intensely productive pilgrimage of the meditator from the surface to the remote inner centre.
No picture can give to the meditator a fulcrum to fix the sensation that he seeks: just there is the tomb, in which he imagines that the Mother sleeps. To facilitate the work of the practitioner, he was led to imagine at least the light irradiated by the Holy Feet of the Mother Hes. But this picture removes a profound absorption in a person who has practiced this meditation.
This great love really can be stimulated just by intuiting the Mother’s breath behind the lid of the sepulcher, which separates Her potential nature from any active manifestation.
So, the Imaginative Picture has to be always rather vague, without any clear-cut trait stimulating the senses, but with such characteristics that enable to have a presentiment of the Divinity in the environment of the picture. Even the above-mentioned presentiment has to refer to a serenely sleeping Divine, without any breath of life, because just in this way the meditator shall solemnly come near the loftiest potential vibration, that is, the Divine Mother Hes. Here the term “presentiment” is used in a wider sense that also can comprise “intuition” or “knowledge”, since for the soul this is the only way to realize the presence of the Divinity and to remain stimulated by Her. The Sensitive Picture derives precisely from the above-mentioned presentiment. Just the Divine Tomb of the Imaginative Picture would provide the serene bliss of meditating on the Veil of Ahehia. Again, it is the presentiment of the potential Divinity that stimulates such sensibility and leads it to this rapture. This is not suddenly achieved, except in extraordinary cases. The meditator has to tune gradually the picture of his sensation until he attains the rapture. The first impression or sensation after the picture surely has to be that of exalted solemnity. This shock, this perplexity, this desire for kneeling respectfully is produced in the soul by this great presentiment, not by the disposition to an immediate loving approximation to the Mother. At once this reverent disposition shall acquire so subtle affective tones according to the dimension of the solemn surprise, and now in the field of affective sensitization, this surprise shall slowly grow making the heart beat with the softest love; later this subtle sentiment shall pervade the mind and the entire being to the point that both meditator and formless Mother are only one blaze whose separateness just lies in the mind of the meditator, while he analyses what occurs inside him. The meditator can remain in this state not for long, since for a person that has reached the depth required for this exercise it is difficult to go out of this state and continue the following steps of meditation. Since this meditation neither is corrective nor we can say the soul seeks something except the Divine Rapture, several purposes can be posed just to certain educational ends, for here the only right purpose would be to repeat so many times this meditation until the moment when Rapture takes possession of the fiery heart of the meditator; but other extra purposes can be posed, for spiritual education, such as to enter often the inner castle to get the extraordinary detachment from the periphery that this meditation grants, or to achieve an extreme introversion that no other exercise of meditation can produce. Even there may be the purpose of dignifying and purifying oneself to deserve the prescribed effect, but the most perfect purpose is that of loving more and more intensely the Mother Hess until being enraptured by her Divine Love. If sometime the consequences clearly confirm what has been said in regard to its self-cognitive importance, doubtless this takes place in this meditation for the state achieved is so different from those states acquired by other loving meditations that the soul cannot help being surprised at the consequences achieved. We can tell that in this step of the meditation on the Resurrection of Hes the meditator gets not only a deep introversion, but also knows a depth he never had explored. The consequences of this meditation also can contribute to verify the attainment of an affective technique never sensed before and certainly different from any other ever achieved. The meditator must be aware, in this meditation he faces the difficulty of returning to the surface. It is really difficult or unpleasant to go out of sensations. The practitioner, even though may be little habituated to meditate, as soon as he gets the sensation, dislikes to go out of it, but he must not forget that is practicing an exercise whose different parts must be coordinated to get certain effect, and then the will must intervene to subject the uncontrolled sensibility and force it to follow the channel of purposes. Also he must be warned against the natural trend of sensations when consequences are analyzed. These consequences have a different end and must be kept and limited according to such end.