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Letters on Occult Meditation - Letter VI - The Use of Form in Meditation
The Occult Form

August 10, 1920

We studied, two days ago, the method whereby the mystic attains union, and outlined very briefly the path whereby he attempts to reach his goal. Today we will outline as briefly the course taken by the occultist, and his type of meditation, contrasting it with that of the mystic, and pointing out later how the two have to merge and their individual elements be fused into one.

The line of form is, for the occultist, the line of least resistance, and incidentally I might here interpolate a thought. The fact being admitted, we may therefore look with some certainty at this time for a rapid development of occult knowledge, and for the appearance of some true occultists. By the coming in of the seventh ray, the Ray of Form or Ritual, the finding of the occult path, and the assimilation of occult knowledge is powerfully facilitated. The occultist is at first occupied more with the form through which the Deity manifests than with the Deity Himself, and it is here that the fundamental difference between the two types is at first apparent. The mystic eliminates or endeavors to transcend mind in his process of finding the Self. The occultist, through his intelligent interest in the forms which veil the Self and by the employment of the principle of mind on both its levels, arrives at the same point. He recognizes the sheaths that veil. He applies himself to the study of the laws that govern the manifested solar system. He concentrates on the objective, and in his earlier years may at times overlook the value of the subjective. He arrives eventually at the central life by the elimination, through conscious knowledge and control, of sheath after sheath. He meditates upon form until the form is lost sight of, and the creator of the form becomes all in all. [152]

He, like the mystic, has three things to do:

  1. He has to learn the law and to apply that law to himself. Rigid self-discipline is his method, and necessarily so, for the dangers threatening the occultist are not those of the mystic. Pride, selfishness, and a wielding of the law from curiosity or desire for power have to be burnt out of him before the secrets of the Path can safely be entrusted to his care.
  2. In meditation he has, through the form built, to concentrate upon the indwelling life. He has to seek the inner burning fire that irradiates all forms that shelter the divine life.
  3. Through the scientific study of the macrocosm, "the kingdom of God without," he has to reach a point where he locates that kingdom likewise within.

Here, therefore, is the merging point of the mystic and the occultist. Here their paths become one. I spoke earlier in this letter of the interest to the clairvoyant in noting the difference in the forms built by the mystic and the occultist in meditation. I might touch on some of the differences for your interest, though until such vision is yours my point may be but words to you.

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