Course XXII - Teaching 11: Other Stimulating Affective Meditations

Through the teachings of this Course, the Sons have gradually known different modes of the affective meditation exercise.
All of them are a true arsenal where the Son can take a weapon fit for his battle against the Black Lady, according to his own mood. Therefore, he does not give rise to human weaknesses, so that, on pretext of such or such mood, nothing may impede him to practice the exercise of meditation.
We are told that, when weariness and apathy impede a Son to say many words or to imagine pictures with many details and arguments, he can use the type of affective passive meditation based on one simple image and very few words so that he may be pervaded by the soft effects of sensations, but keeping a minimum of necessary attention not to deviate from the meditation process.
We have already told that in the exercise of affective stimulating meditation, when the Son has been invaded by weariness and apathy, and is reluctant to utter many words or to use imagine pictures with many argumentative details, he could make use of the type of affective passive meditation based on one simple image and quite few words, by letting himself be penetrated passively by the soft effects of sensations but keeping the least necessary attention not to be deviated from the meditative process. The Son knows or intuits that this state comes from his human nature that still is reluctant to the spiritual influence, and because he knew moments of enthusiasm and exaltation, and expected the time for conversing intimately with the Divine Mother, he looks for protection and power in his Vow of Fidelity so that he may renew in himself this urge for being before His Divine Presence.
All common and personal feelings remain in him, but with this only exception: now he lacks initiative and guide for using them and adoring the Divine Mother, and for transmuting them into spiritual goods. So, he can make up his mind to convulse the depths of his being and to go out of this negative and selfish stagnation by applying to stimulating meditations.
Not to forget this exercise that, as such, consists of practical human actions. In this mode of exercise, these actions consist in trying to spread, grasp thoroughly and become one with the imaginative picture, and also with the fervent tone given to the words.
For example, a poem that is fervently read, an intense reading that permeates the soul with concepts or scenes described by the poet, can create emotion and tears, while a lukewarm reading of the same poem will not move the reader at all.
So, in a meditation of this kind, by his fervent words, by his dramatic, exalted and enthusiastic tone, and by his vibration and reverence in describing the picture or sensations, the Son will internally give rise to certain power that, by sympathy, will expand entirely in his own being, his ordinary drowsy feelings will wake up, and he will be easily able to transmute them into a higher plane, now converted into spiritual gems –a true treasure for the soul of the Son to adorn his love for the Divine Mother.