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Letters on Occult Meditation - Letter VI - The Use of Form in Meditation
2. Form as used by the Occultist and the Mystic

August 8, 1920

The subject of this letter today will interest you for we are to take up form as used by the occultist and the mystic.

It might be of value to us if we first differentiated with care between the two types. I would begin by a statement of fact. The mystic is not necessarily an occultist, but the occultist embraces the mystic. Mysticism is but one step on the path of occultism. In this solar system - the system of love in activity - the path of least resistance for the majority is that of the mystic, or the path of love and devotion. In the next solar system the path of least resistance will be that which we now understand as the occult path. The mystic path will have been trodden. Wherein lies the difference between these two types?

  • The mystic deals with the evolving life; the occultist deals with the form.
  • The mystic deals with the God within; the occultist with God in outer manifestation.
  • The mystic works from the center to the periphery; the occultist reverses the process.
  • The mystic mounts by aspiration and intensest devotion to the God within or to the Master Whom he recognizes; the occultist attains by the recognition of the law in operation and by the wielding of the law which binds matter and conforms it to the needs of the indwelling life. In this manner the occultist arrives at those Intelligences Who work with the law, till he attains the fundamental Intelligence Himself. [148]
  • The mystic works through the Rays of Love, Harmony and Devotion, or by the path of the second, the fourth and the sixth rays. The occultist works through the Rays of Power, Activity, and Ceremonial Law, or the first, the third and the seventh. Both meet and blend through the development of mind, or through the fifth Ray of Concrete Knowledge (a fragment of cosmic intelligence), and on this fifth ray the mystic is resolved into the occultist and works then with all the rays.
  • By finding the kingdom of God within himself and by the study of the laws of his own being, the mystic becomes proficient in the laws which govern the universe of which he is a part. The occultist recognizes the kingdom of God in nature or the system and regards himself as a small part of that greater whole, and therefore governed by the same laws.
  • The mystic works as a general rule under the department of the World Teacher, or the Christ, and the occultist more frequently under that of the Manu, or Ruler, but when both types have passed through the four minor rays in the department of the Lord of Civilization, then a completion of their development may be seen, and the mystic becomes the occultist and the occultist includes the characteristics of the mystic. To make it more simple for general comprehension: after initiation the mystic is merged in the occultist for he has become a student of occult law; he has to work with matter, with its manipulation and uses, and he has to master and control all lower forms of manifestation, and learn the rules whereby the building devas work. Before initiation the mystic path might be expressed by the term, Probationary Path. Before the occultist can manipulate wisely the matter of the solar system he must have mastered the laws that govern the microcosm, and even though he is naturally [149] on the occult path yet he will still have to find the God within his own being before he can safely venture on the path of occult law.
  • The mystic seeks to work from the emotional to the intuitional, and thence to the Monad, or Spirit. The occultist works from the physical to the mental, and thence to the atma or Spirit. One works along the line of love; the other along the line of will. The mystic fails in the purpose of his being - that of love demonstrated in activity - unless he coordinates the whole through the use of intelligent will. Therefore he has to become the occultist.
  • The occultist similarly fails and becomes only a selfish exponent of power working through intelligence, unless be finds a purpose for that will and knowledge by an animating love which will give to him sufficient motive for all that he attempts.

I have attempted to make clear to you the distinction between these two groups, as the importance of the matter is great when studying meditation. The form used by the two types is entirely different and when seen clairvoyantly is very interesting.

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