Teaching 1: Schemes for Meditation
Teaching 2: Transition
Teaching 3: Texts for Discursive Meditation
Teaching 4: Affective Meditation on the “Black Lady” and the “Abyss”
Teaching 5: Affective Meditation on the “Two Ways” and the “Standard”
Teaching 6: Affective Meditation on the “Golden Temple” and the “ Veil of Ahehia”
Teaching 7: Affective Meditation on “Resurrection of Hes”
Teaching 8: Affective Passive Meditations
Teaching 9:
Other Affective Passive Meditations
Teaching 10: Stimulating Affective Meditations
Teaching 11: Other Stimulating Affective Meditations
Teaching 12: Other Stimulating Affective Meditations II
Teaching 13: Stimulating Affective Meditations III
Teaching 14: End of Stimulating Affective Meditations
Teaching 15: Preparatory Monologue for Meditation
Teaching 16: Preparatory Imaginative Monologues for Meditation

Teaching 1: Schemes for Meditation

In Cafh, the first vow marks the birth of a new life.
It implies a need for reviewing old concepts structuring a way of feeling thinking and acting.
This special structure of feelings and thoughts, and of its correlated action, would compose the old man, and had been built from premises that gave as the only reality a reality constituted by the physical body and its needs. After the vow, you go on to be a man, but now united with the Divine Mother. Another scale of values starts appearing, and another qualifying adjective shyly is outlined: new. New Man. After the Vow, the soul surrenders the will and uses it in order to address to the Divine. It is then when one is willing to be a soul; so, we need to apply the will by using every human resource in order to address to the Divine and respond to the call of the Divine Love. This loving answer can be updated by the act of meditation. The same means given in order to be men, and that previously were helpful to affirm falsely the preeminence of the physical aspect, of the bodily aspect, converting them many times into ends in themselves, now can be used in their pure condition of means to respond to the divine call. This takes for granted an exercise, the exercise of meditation. You should not forget they are the same means for different ends. Previously all of them were helpful to excite mental and personal values; through the exercise of meditation, and with a new habit, we are leading them to act exclusively upon the soul.
If we use a radio set as a simile, we could say the Divine Mother’s love to be equivalent to Hertzian waves, and mental and sentimental values to a radio set. Efforts made for tuning are equivalent to the exercise of meditation. The state of meditation is equivalent to achieve the exact tuning point. The wonderful symphony of the Divine Love is present everywhere, but in order to tune into it we have just one radio set formed by thoughts and feelings. We should use these thoughts and feelings and, in order to get our long-wished tuning, we move and try continuously the dial. This attitude of quest can be like the exercise of meditation. As soon as you reached the tuning point, the divine symphony gets manifested without any interference; so, why to go on to move the dial? By moving the dial we were playing the radio set in tune and making it fit for getting the Divine.
It is the Superior he who regulates and manages how to develop exercises of meditation of different type. It is recommendable for the Son to inform his Superior, when he talks to him, even the littlest details about every formal or thorough experience occurred during his practice.
Discursive Meditation: Creation of image. Dialogue with this image. Two goals: natural and supernatural. Natural: by discriminating things of daily life for their influence on a worthy method of the New Man, a method of external life adapted to his intimate idiosyncrasy; but all this for the supernatural goal: being gradually fitter for getting the Divine Mother’s Love, so that daily acts may gradually reflect a nearer communion with Her.
Affective Meditation: Divinization of feeling. A whole range of ordinary feelings raised to a higher and transcendent plane by love for the image created.
Invocation: Preparatory step to calm down outer and inner vortices, by focusing the intimate aspiration on the entreaty.
Imaginative Picture: First, in order to facilitate, and taken from pictures of personal life. which perhaps have produced certain sensations.
Sensations: As one describes this picture, so to speak we are releasing emotional undercurrents in the subconscious, eventually leading them to the level of consciousness, which now is alert by virtue of a loving will. You appreciate these sensations, and speculate about them. Later you raise them to the spiritual plane, by achieving a true transmutation of human values into divine values.
Purposes: These purposes should be simple, substantial and, mainly, humble. It is easier for man to die for his own principles than to live according to them. Example: if a feeling of hatred appears because we our irritable, then generalizations like these should be left aside: “I promise not to upset any more”. Instead one should say; “I promise for this whole day to control my mood, by raising my thought to the Divine Mother at the exact moment when something upsets me”; and if I fall, then I should calm down and request serenely from the Divine Mother her forgiveness.
Consequences: Clarification step, and conclusions. Now one does not speculate about certain feeling produced, like in Sensations, but about effects that have taken place. We have understood.
Mystical resume: A true synopsis for engraving essential parts of the meditation fulfilled.
Sensitive Meditation: One should internally re-create, through imaginative efforts of the mind, those sensations that can be perceived by using every one of our physical senses. You leave them aside and this way you develop astral senses. So you widen the range of action and give the consciousness a chance to use and control another vehicle for its experimentation. But remember that this is important but not the higher goal. This higher goal consists of a conscious and loving transmutation of the said sensations, imaginatively created and colored by a predetermined feeling, into certain good for the soul, a spiritual good.
It consists of:
Invocation: Same characteristics as in the step for affective meditations.
Sensations: To avoid any interruption of our attention, it is recommendable previously to establish certain direction from to top downward, according to the place of the different organs of our senses, starting by: eyes, ears, nose, mouth and fingertips.
Entreaty: Now, in this step, you request from the Divine Mother her help so that all these spiritualized sensations remain as a powerful experience in the soul.

Teaching 2: Transition

Things die in this world, and this is a judgment emerged in the understanding of man by means of quite simple observation.
What lacks Beginning, what Is, what is Immortal, is intuition, an irrational glimpse of divine character, achieved by those beings who were able and knew how to promote their inner and essential values.
An ordinary man can just easily see that all those things, which are born and have a beginning in this world, contain the germ of their own destruction. So, one knows that all those things that are born have to die.
But this terrible certainty given by reason to the man, leads the Old Man, who refuses to die or be aware of the death of those things necessary and dear to him, to invent lies and build on them a method of life to defend his own conquests. And since all these conquests perish, because eternity is not his attribute, again he is wrong in his quest for perdurability in quantity. Many loves, knowledge, much money and much power.
Some lies of the Old Man can be very subtle, like those given by a false eternity, i.e., through “survival in my children” or “survival in my work”; in both cases, even on the most idealistic plane, these are extensions of his own personality and, as such, superficial extensions.
But a man who wants to stop being the Old Man, who wants to be New Man, is not wrong.
When the higher part of his soul illuminates internally his being with Divine and Eternal Light, and points him the Path by means of a glimpse, and even when this effulgence dissipates and the lower part of his soul attacks again with its arsenal of lies, the New Man that is Being Born, sustained by the Divine Mother’s Love, sharps his inner look and peeps in expectancy at the transient darkness and meditates on the values of those lies.
Among other things, he reflects about “his death”. And because now he observes from his essential part, the individual sees death as something transcendental and solemn, but does not fear it any more. He “knows” that death is like a gate through which this Path glimpsed by him extends toward another world of chances. And he gets ready for his time to cross it. To get ready for death: this means not to lose a second by fostering attachments to transient things and to one’s mortal “ego”; on the contrary, we should exercise the contemplation of Divine Things, being assisted by new habits which, like that of Meditation, can transmute his human and personal values into divine and unitive values which may convert his life into a loving fulfillment of the plan for the Divine Work.
When it is time for the end pf his present possibilities, he can die as a saint who, after having lived according to the Divine Mother’s Will, willingly enters death to participate continuously in the Great Work.

Teaching 3: Texts for Discursive Meditation

Whatever activity undertaken by man demands certain guide.
If this statement is a simple and strong axiom for everybody, in an individual being who wants to follow the spiritual path, this statement should become a fervent and intimate yearning for being fit and get the help that the Holy Masters are constantly offering from higher supra-physical planes.
The spiritual Being knows that not only his human weakness, but even his own reason, darken the way that he has to cover, and that he can reach the Divine Goal only with the Holy Masters’ guide.
In the particular case of the Sons, they know that the Superior gets that divine help, and that this help reaches the Sons by means of him.
But it is proper to repeat the simile of the radio set. This help, this divine guide can become effective only in that Son that, with loving will, makes efforts to be in tune with it.
This loving yearning of the soul can reduce its power, and even disappear by the influence of negative veils, which become thicker as the Son is practically reluctant to fulfil the spiritual life.
It is then when old habits gain strength again, and the Son feels the cold of helplessness; he cannot deny the invisible presence of the Masters, but sees how the mystical fire becomes lukewarm, a fire those in times of enthusiasm and exaltation was blazing.
All this has been possible because he enabled his own personality to direct the choice, and shining and spectacular external things attracted his attention and made him to turn outward those personal values which he previously had made efforts to transmute into goods of the soul by means of prayer, meditation and spiritual asceticism.
But as Love and help of the Holy Masters are uninterruptedly permeating the whole Creation, the Son can come back from this void, from this darkness, toward the Light of that eternally-present Grace, and meet again, in his own Essence, the Master that has lovingly waited for his return.
It is then when the Son, by glorifying his Holy Vows, renews the stones of his sepulchre of flesh and personality, and fervently goes toward the open Heavens of the true Resurrection. He leaves behind his burden of human attachments as humble offerings to the Holy Mother. Internally he keeps painful voids every time he eradicates one of them, but soon the divine Love and Truth fill up those voids and flood his soul by resuming his loving dialogue with the Master.
And it is this intimate and secret recognition of the Son about the achievement of the Great Work of God in his soul, that illuminates the Path for coming back Home, a Home that is eternal.
The Son should strive for and not to despair, ever lovingly watchful not to give up in his struggle for reaching that glimpsed Great Goal, and as he did in the sorrowful path of little and big renunciations, so he should go on to walk now that he has resurrected to the true life toward this unifying meeting with the Divine Master.

Teaching 4: Affective Meditation on the “Black Lady” and the “Abyss”

A man that disregards the supernatural aspect and reflects about those things that he perceives in human relations, will conclude that everything is lost for him.
For example, he will realize how words, especially those referred to moral or ethical attitudes, and said by men of today, are mere conventional sounds that express partial, superficial and most time false aspects of those attitudes. So, love is pleasure of the flesh, lust and will-to-possess; purity is prudery; freedom is irresponsibility; kindness is weak character, and so on.
In other words, the sense of words has lost its essence as the result of limited, unimportant and selfish thoughts.
By logic, a limited, unimportant and selfish way of living is born of thoughts of this kind. And a limited, unimportant and selfish person is ever concerned about living externally; so, he creates separateness that eventually becomes his enemy and new sources of evil.
A man like that is like a parasite in the garden of God. He wants to possess everything outside him, he shallows everything, and throws up all those things that he is unable to digest, but all those things remain stained, crushed and poisoned by his own rancour because he cannot use them.
The Divine Mother’s Son realizes all this, but knows that She does not forsake her Children. He has heard her sweet and soft call from the depths of his own heart, and started the slow journey assisted by the Holy Masters who guide him through those mazes that the Black Lady builds before him.
He would be unable to go out of those mazes without help from the Holy Masters; but the point is that it is he who must pass through them, and needs all his strength and efforts to win.
So, he holds as a weapon his abhorrence to all those evils that converted him into a parasite in the garden of God. This abhorrence to his own evils marks an initial fundamental change which makes him fit for walking through his way-back Path to his Sacred Tabernacle where the Divine Mother is lovingly expecting him.
But this Path sinks in the dark Abyss of Desolation.
As he follows this spiritual direction, is more and more far away from the motherland of men. This Heavenly Motherland still is remote, hidden and mysterious. He becomes inflamed with love for the Divine Mother and leaves the past behind, abhors everything that previously identified him with the environment of the old motherland, and says the same words of other persons, but their meaning is changed, and he cannot follow them. So, he remains lonely and torn between the death agony of his past personality and the call of a new love leading him to this rebirth point, where he is upset as a naked and defenceless newborn child.
So, as a newborn child, he finds loving hands to care and protect him; he claims for food, and the Holy Masters provide it. And a terrible desolation becomes spiritual future. This desolation transforms the newborn child into a boy that will be the New Man, the tireless Pilgrim toward the Substantial Union with the Divine Mother.

Teaching 5: Affective Meditation on the “Two Ways” and the “Standard”

A man that by the assistance of the Holy Masters has abhorred his previous life and is sunk in the desolated abyss confronts the Way to the Mount peak. So, he cannot continue only abhorring his personality and feeling desolate between a world rejected and a Heaven glimpsed, because the new way in front of him is an imperative invitation to the liberating journey.
This is why he must reform his life and become a new man for the New Way.
Something dies when one reforms something. And when a being wants to reform his own life, he must die to those habits that were the structure of his old personality.
His old habits have converted him into a parasite in the Garden of God. His personal powers had aggressively turned outwards, with a permanent defensive attitude against the environment and, at the same time, like a vampire sucking all potential things to feed his personality.
So, these habits should die; therefore, the individual being has to acquire new habits. But it is relatively easy to change external habits if you replace them with other habits. The true value of new habits only rests on their capacity to promote a true death: an internal death.
But here is the point: internal habits are the most difficult to eradicate: human affections, past pleasures, successes flattering one’s vanity, old ideas and selfish prejudices. But unlike external habits, you cannot replace internal habits with other ones. Every time the individual being gets rid from one of those habits, in his soul remains a void that only can be filled up by the Divine Mother’s Love. But the individual being must become gradually purer so that the Divine Love may fill up his soul, and his personal and illusory ego must gradually die.
Here is the Great Detachment: an intimate, inner and secret Detachment. By means of it, the individual being gets rid from habits that were seemingly his own soul and that gradually and painfully he is leaving behind him like offerings to the Divine Mother.
All this detachment, all this painful and drop-by-drop human bloodshed is not in vain.
The external look of the Old Man stops being his own look. Now he sees like a New Man and glimpses the Standard where he knows that his true name is written down with luminous letters –a name that he lost sight of when veils of illusion covered his spiritual eyes.
Right now the individual being identifies himself with this Sacred Standard. He fixes his new look on it and treads on the Way. He has realized how this Way passes through the world of men. From there he looks at the world with understanding and love; he lives in the world from his new position, but does not belong to it; he is a foreigner who loves all men for the mere fact of knowing that they do exist by the Divine Mother’s Will, that is to say, she loves them for that which they essentially are, but is not attached to their appearance.
He has already made his Unique Choice: living in the world, working in the world, but being detached from the fruits of his own action.
He treads on the mystical way leading to the top perfection, where the Standard with his Spiritual Name is fluttering.
As he divinizes his own life while living and working in the world, he divinizes and transforms it with his exemplary unselfishness regarding external and material things.

Teaching 6: Affective Meditation on the “Golden Temple” and the “Veil of Ahehia”

Usually the present man projects his own being outward, as if he recalled certain fights which, in the beginning of the race, took place against hostile forces of Nature, but also looks for consolation outside himself; he looks for human consolation.
His accumulated privations, afflictions and anguishes press and smother him. He has no internal altar to offer those privations, afflictions and anguishes to Something higher, except to his own personality; so, he offers and externalizes them in order to get compassion, flattery and, through this, consolation.
As joy is described as the prize of God, so pain must be the justice of God. Any internal pain comes from the human refusal to be illuminated by His Divine Light. So, man wastes this teaching by exposing it to the compassion of another man instead of being intimately identified with that teaching in order to discover the message of the Divine.
And as he requests consolation from relative things, his consolation will be relative, or rather, a fleeting palliative. So, he deludes himself more and more, since he does not find absolute, unique and lasting consolation, and then mistakenly replaces it with many consolations which are born and die like any other thing created by man.
Like in other things, he sacrifices divine and absolute quality to human and relative quantity.
The Old Man says, “Pain shared, pain diminished”.
But the Son knows that at the very moment of his first Vow, the Divine Mother made germinate the seed of the truth in him, and it is its germination and enlargement that is pressing against those attachments that harden the soul and produce pain.
If this comes from the Divine Mother, where is the man to soften this pain?
Only in the Silence of his inner seclusion, the Divine Mother can teach him how every inner void leaving an eradicated attachment will be occupied by a new sprout of that divine seed; so, this eradication pain will become a loving and expectant foretaste, a Divine Consolation.
May the Son live his Silence; he has an altar in his own heart to offer to the Divine Mother his pains and sorrows of spiritual growth.
May he make strenuous efforts not to externalize them; may he make strenuous efforts to remain in Silence; may he stop seeking many human consolations as the Old Man did, and he will find in himself a Unique, Pure and Eternal Divine Consolation.
The Old Man lives a continuous yearning for pleasures and for getting them by using material means.
As these material means give him pleasure, so he strives for possessing them and converts them into very ends, and this way he is tied to the object of pleasure through an anguishing attachment. Eventually, his fear of losing it, or the real loss, because these things are perishable, tortures him constantly; so, he tries to delude himself and he is chasing the eternity in his endless quest for pleasure and enjoyment.
In addition to it, as the man internally carries the spark of his immortal essence –which tries to be one with the Unique Fire– inadvertently and unconsciously is in quest for the Absolute, but the Old Man degrades this perfection tendency and tries to calm down those desires of the soul by means of changing and perishable things.
Bitterness and weariness, experienced by man after he tastes a human pleasure, are born of this antagonism between his essential part looking for the Essence, and his human part looking the Essence in what is contingent.
One pleasure is perdurable: when you can feel and glimpse the Divine Presence.
When you feel internally the Divine Presence, you feel it totally around. You feel the Divine Presence in your neighbour, in clouds, stars and flowers, in short, in everything, because the Divine Presence colours internally your look with Divine Love, and this look permeates the surface of every form in quest for the essence, that is, the Divine Presence hidden in forms.
The Son must avoid the delusion of human pleasures, and be faithful to this Love that illuminates him internally.
By means of this loving Fidelity, the Son can renew his efforts, expect patiently, and offer his fleeting attachments and pleasures, one by one, for the sake of this Divine Presence, which he recognizes as the only source of internal Bliss –insensible Bliss, Unique and Divine Bliss.

Teaching 7: Affective Meditation on “Resurrection of Hes”

The Old Man hardly lives, even after he developed entirely his possibilities as a human being.
A human being lives; the Old Man hardly lives. Can you consider it an integral life if he lives disconnected from the Divine Source?
The New Man lives or strives for gaining an integral life with a way of life that aims at being internally in tune with divine and human values.
It is his personality that lives in the Old Man, and as such he is manifest in the world like a separate, selfish and limited entity. He builds two separate worlds –human and divine– by the influence of his acquired habits, both external and internal.
He installs his own person and other men considered alike in the human world, and certain beings apparently human in the divine world, but that he simply calls saints to differentiate them from his own human species.
He admits in these saints, who live in the divine world, self-denial and renunciation regarding power and glory of material things for Love for an abstract and ideal Entity called God, who is like a creator and preserver of this divine world. He admits it, as if this was a task, a compulsory and inherent responsibility in a saint. This is why, in case of personal self-denial and renunciation, he runs away and says, “I am a man; I am not a saint”.
A Son who now recognizes himself as an immortal soul, and longs for a divine glimpse, must die to his own ego.
The Son knows that his personal ego is many obsolete clothes necessary for his experiences in life, which he wore as mistakenly remained attached to them, eventually to believe that those clothes were his own person.
It is an urgent task for the Son to get rid from habits and internal prejudices that insist on this belief. It is the false internal life of these habits that must die.
It is just the Son’s loving obedience that gradually leads to the internal death of these habits, and this death takes place through renunciation.
Self-renunciation must be cherished and loved by the Sons; it leads to this state of internal death, which shall make them fit for a glorious Resurrection to the New Life.
So, dissociation disappears and becomes One and Saint Paul’s words will be fulfilled, “I am not he who lives, but it is He who lives in me”.

Teaching 8: Affective Passive Meditations

Please recall this, the exercise of Affective Meditation leads ordinary feelings to transmute internally into goods of the soul by making them fit for a gradual higher identification with the Image created during the practice of Discursive Meditation.
Such as we have seen so far, the Affective Meditation is active.
Through Affective Meditation, the individual being makes efforts, voluntarily fights, and tries to project the power generated and created by an internal feeling that tries to get sensations through continuous activities, which you wish to convert into an active momentum.
You try to create this inner feeling by means of detailed Imaginative Pictures, with arguments and stories; therefore, with a lot a words producing an inner violent surge, almost like a whirlpool.
Generally, the active form responds, adjusted to certain characteristic of the human being; life is manifest especially in him like a fight against his own environment and weakness, and this takes for granted a life expressed by continuous activities, impulses, and constant application of his will, because of his imperative and inherent need for making uninterrupted decisions.
But sometimes the individual being tires of the active Affective Meditation exercise.
The exercise under the passive form is recommendable if this tiredness or weariness is the result of physical or moral causes. But its practice must be ever guided.
It is here that we must remind how extraordinarily important is for the Son not to be negligent: he must report to his Superior about any difficulty in practicing the exercise of Meditation. Only a Superior, by virtue of his unselfishness and love, can distinguish these events, and what type of meditation is proper for the special time that the soul of the Son undergoes.
In the exercise of Affective passive Meditation, ideas are simple, the Imaginative Picture responds to only one image and nothing more, and Sensations are soft and calm, although steady and well defined, forming the whole with very few words, thanks to the elimination of every useless and vain term. You have to repeat slowly these few words in search of their penetration into your being, so that your receptive state, which is the fruit of your passivity, may stay eventually permeated and relaxed; then you shall maintain the necessary attention to avoid any deviation but, at the same time, certain surrender should be present.

Teaching 9: Other Affective Passive Meditations

Faith is the intimate recognition by the human being of the identity of his essence with the Divine Mother. Faith may influence a man more or less advantageously, but this is dependent upon the thickness of veils surrounding him.
So, to certain extent, it is true that Faith is made, provided you understand that this Faith –eternal but hidden in the very center of the individual being– radiates its Light more and more brilliantly as long as it gets rid from every veil of the illusory personality.
Perseverance feeds on Faith and grows in Faith. As a man increases the influence of Faith, by this stimulus he persists and seeks perfection. It is by this Faith that he renews his inner Strength, which make him fitter for constantly adoring the Divine in the true inner Silence, –a Silence that makes him feel steady and safe in front of evil. By Perseverance he stands more and more the Black Lady’s attacks, and his harmonious and watchful life becomes more and more inalterable Fidelity to the Divine Mother.
The Sons receive permanent help from the Holy Masters, which duly returned by efforts of the Sons, enables and permits to follow the propitiatory path marked by the Regulation and Method of Cafh.
The Teaching, Radius of Stability, Meditation, loving and unselfish advice of the Superior, and many other goods for the soul, are means to achieve this intimate and unitive recognition by strengthening Faith and Perseverance.
So, what human consolation and bliss, what human rapture can be compared with the knowledge that the Divine Mother inhabits in us and that, also, all beings can live more and more in the Divine Presence by using the above-mentioned liberation means?

Teaching 10: Stimulating Affective Meditations

In the frame of active meditations you find the mode called stimulating meditation.
According to this classification, through the exercise and practice of this mode of meditation, the Son aims at his own stimulation by following the example and by thoroughly grasping an imaginative and emotionally powerful picture.
So far you may notice that, in this mode of affective active meditation, the imaginative picture can help creating sensations analogically induced.
On the other hand, in affective stimulating meditations, sensations are the result of a true identification of the soul of the Son with the imaginative picture.
In affective active meditations, the imaginative picture acts like a catalyst and by its only presence produces related reactions in the soul.
In affective stimulating meditations, the Son grasps thoroughly, absorbs, and spreads in the picture; so, he lives it as if he had been transmuted into the very image created by the imagination.
In affective active meditations, the Son sees an enormous stone blocking his way, and compares this stone with his own personality.
In affective stimulating meditations, this stone is the very Son concentrated on the image of the picture, and he becomes a stone and feels like a stone.
When the Black Lady uses some of her tricks, captures the Son and tries to keep him in a sea of doubts, confusion and despondency, stimulating meditations become a powerful and effective means to get rid from this situation.
So, supported by the Vow of Fidelity to the Divine Mother, the Son should strengthen his will to go out of this trap; then, he shall claim for a stimulating and exemplary sensation, by absorbing and being absorbed in the imaginative picture, and he will see how that emotional fire destroys the gross dregs of his soul, and his holy enthusiasm and fervent intentions will last in the spirit, and will help undergo this peculiar situation; eventually, the Divine Mother’s Love will expand his soul and, this way, he will re-conquer the peace and serenity of the individual being who trusts in the Real Love.

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.

Teaching 12: Other Stimulating Affective Meditations II

We should remind that the purpose of the affective stimulating meditation exercise is to produce a true shock in the soul, like that of a drowsy man who shakes the head to clear it at once.
In fact, if differs from exercises of ordinary active meditation more in relation to tone than to form. As you know, according to its active qualification, the individual being looks for an effect with these exercises, and his will strives for it, as much for fixing the attention, all his attention, on the objective in question, in order to be entirely ready for the sensation desired.
In active but stimulating meditations, all this is absolutely relevant, but we should add to it something else. This “something” is: the tone and dramatic quality of the voice, and the fervor of the imaginative picture, built with vivid images reverently described; all this for preparing and expressing intensely those sensations where one uses emotional and exalted analogies.
You may feel that this attitude is hypocritical, forced and superficial. But do not forget that one is trying to have an exercise under control, and that the Son’s sincerity and true offering depend only upon his joyful readiness for going daily or even more often than not to the sacred appointment and being gradually fitter for entering the true state of meditation. And this state does not have any falseness or hypocrisy, because the latter cannot exist in the divine dialogue of the soul with the Divine Mother.
This Teaching and its example of meditation where you are in quest for an effect of Consolation, is an exact example of how the soul can raise sorrow to a category which fosters its own redemption. In fact, through an imaginative picture with dark hues, and through the vision of the Cross and Christ’s bleeding wounds, the Son finds, by identification with that Divine Suffering Being, this Consolation: he knows that, by imitating Him, he will be able to offer silently the sorrows of his daily living on the Mount Calvary, and to be at the same time an example and support for other souls.
Because, may be greater consolation than to find that the human sorrow makes sense and, furthermore, if this sense is identified with the example of Jesus by making us participate in the sacred act of Redeeming the world?

Teaching 13: Stimulating Affective Meditations III

One should clearly bear in mind the difference between pleasure and spiritual bliss.
Pleasure is a thing of the flesh; therefore, it is fleeting and perishable like the flesh. Many men believe that pleasure is a prize of God, and that sorrow is His punishment, but they do not realize that the two are consequences of the satisfaction or deprivation of sensual appetite in his human nature.
So, sorrow is opposite to pleasure, and at a time, pleasure becomes sorrow when you stop experiencing it.
But spiritual bliss is over pleasure and sorrow. Pleasure and sorrow are consequences of our selfishness, while bliss is expansion of the immortal soul that wants to return and fuse with the First Source.
The spiritual bliss is born when the man discovers that all his personal powers, so far exercised to provide his human nature with pleasures or to flee from sorrow, can be used to soar and follow supernatural ways toward other planes of consciousness, where he begins to glimpse his divine identity.
It is then when he begins to see that all those things that he believed to be, his prejudices, habits and attachments, eventually all those things that constitute his present personality are in fact snippets of a disguise behind which his true being is hidden –and here recognizes as the only goal his unity with the Divine Mother and, because he loves Her, tries his identification with every soul with an internal fight to destroy any concept of separateness.
So, the spiritual bliss does not feel the effects of physical pain and of this other pain coming from not satisfying one’s sensual desires, but, on the contrary, many times the pain of the soul, which takes for granted for the individual being to start glimpsing the unity in diversity, and to stand the burden and attacks of appetites of the flesh, can stimulate his soul to gain strength and fly upper and upper, till the place where the boundaries between mine and yours disappear, and only the Divine Mother’s Real Love shines.

Teaching 14: End of Stimulating Affective Meditations

Subject: Resurrection of Hes. Effects: Rapture.
An evening, a daybreak, the sight of a tranquil valley from the peak of a mountain, moonbeams over countless sea waves, the pure smile of a child, in short, the whole beauty of the world penetrating and permeating limited boundaries of the individual being, and liberating his soul who, although fleetingly, gets a wonderful glimpse of his identity with the whole Creation. It is at these moments when the soul seemingly leaves behind the steady surveillance of the will that was chaining it to the individual being, and soars on the wings of the expansive consciousness and fuses with the unique and eternal essence of the Creation hidden behind varied and transient forms of its manifestation.
But all these momentums of cosmic identification produced by stimuli of physical senses in the individual being, even recognizing how great and good is this identification for the soul, should not be mistaken for Spiritual Rapture.
Spiritual Rapture is the Divine Mother’s Grace, who captivates the consciousness of the individual being and makes him glimpse the divine world doing without his senses. This is why when saints and mystics of all times come back from their states of spiritual rapture cannot find words to describe their experience, but they would gladly leave behind their earthly life in order to live this experience again if this is the Divine’s will.
But by the example and teachings of these saints, the man knows that this Divine Grace demands a loving readiness from the individual being, manifested by right intentions to achieve purity of the mind and heart.
The Son knows that he can get the Divine Grace by thinking of and loving only the Divine Mother. But by the experience left by other more advanced beings, also he knows he must walk through an intimate path to reach those holy goals –a path of renunciation, detachment, inner seclusion
and loving offerings. By aiming at it, the Son gets the assistance of the Holy Masters, of Cafh’s Method of Life and its Teachings and Spiritual Gifts, and of Prayer and Meditation Exercises.

Teaching 15: Preparatory Monologue for Meditation

A man that seeks God can become, by his own freewill, a machine automatically moved by the apparent purpose of achieving this end. It is sufficient for him to replace his first love with routine –love that someday will make him realize the sacrament of his first Vow. And routine inexorably occurs when this man starts considering as an end the fulfillment of all demands made by his asceticism, and forgets that all those demands are nothing more than means aiming at making him gradually approach the sacred ideal.
A routine searcher for God, or rather, a pseudo-searcher for God can be detected by his lack of enthusiasm or lack of fervor. He may assume mechanically and punctually all those attitudes that, in his opinion, are helpful in the quest; he may pray on time, or read pious books for so many minutes; and in similar daily situations he may recite certain religious verse, or observe fast and mortification; in short, he may follow all spiritual exercises. But as he forgot for what he makes all this, eventually his main concern is to perform them quite well, but paying attention only to their respective external forms.
Later he may strengthen his will, and his mind may be an almost perfect machine, fit for concentration any time he wishes. But in fact he is unconscious of the highest and transcendental goal, and the fruit of powerful and increased personal values will only feed his selfishness. That is to say, he will be quite far away from God than the initial day when he trod on the Path for the first time.
Not to act from force of habit, or rather, to keep in sight the Divine Mother’s holy presence, the Son must constantly and fervently update, in the intimate Silence of his heart, the sacred promise of his Vow of Fidelity.
A mother buys a toy for his child to cheer him up and not because she likes it. The Son offers the Divine Mother his renunciation, sacrifice and attachments not because he likes this, but simply because his fervent wish is to show her his love and how he takes her constantly in his heart.
Upon this fact, the Son never fears to act mechanically and routinely. He can gradually develop his asceticism by using many spiritual exercises that Cafh is teaching him, and even the variety of these exercises excludes any eventual routine.
For example, consider the exercise of meditation. Seven subjects to develop in discursive, affective and sensitive form, every one with variations (i. e., passive, active and stimulating active) and now also certain preparatory monologues that are greatly fit for all possible states of the soul of the meditator, impede weariness and give the Son a lot of different means to try without boredom those eventual contacts with the Divine Mother.

Teaching 16: Preparatory Imaginative Monologues for Meditation

In the way of life of present men, all things are prepared for living externalized and wasting energies.
Most men do not have or follow any rule of life; on the contrary, they act and exist in an improvised way, compulsively pressed by their need for meeting their anguishing desires.
Advertising on large scale under the motto, “We should create further desires”, public spectacles and collective entertainment are born to gather certain excessive energy that the individual being does not know how to use for higher and transcendental purposes, and as the time passes by, social life has experienced monstrous aberrations, and from simple effects of a poor individual inner life we pass to a demanding need that by lack of satisfaction, creates frustrated and neurotic men.
The misfortune of a neighbor may move them in such a fleeting and superficial way like when they cannot get tickets for a music hall, a low cultural and moral entertainment which is equal to its recommended high-sounding publicity.
Their emotion is superficial when, on the way to cinema, they read in newspapers reports about slaughters, tortures and plunders committed by others and, after a while they roar with laughter at witty remarks of a comedian in vogue.
But even in this external living, in the midst of all these men who jump from a satisfied passion to another desired passion, many persons can be free of this maelstrom. By certain mysterious predestination, they are able to stop his crazy race, to get rid of certain rationalism directed from outside, and at this sacred moment of spiritual introspection, to enjoy a glimpse of other greater horizons. It is in one of these sublime moments that, for instance, a man surrenders to certain creative humbleness and gets the Divine Grace that enables him for his first Vow to transform him into the Son of the Divine Mother and into a part of the Mystical Body of Cafh.
But although he is a Son, the environment and his own habits of life do not stop pressing him. Even the collective subconscious –really a swamp with instinct, aggressiveness, will-to-power and racial possessiveness– finds for its thick vibrations an almost perfect correspondence with similar heavy vibrations of his own personal sub-consciousness. But, despite all this, now he knows the only thing to love, the absolute ideal of Love and perfection: The Divine Mother; also, now Cafh offers him a new Method of Life, which exclusively aims at teaching him how to use his inner powers and to widen the angle of consciousness of his divine identity.
Instead of old ways leading nowhere, now he has a Sacred Goal, a Path, and a Method teaching him how to travel through it...
So, by virtue of his love for the Divine Mother, may the Son love the Regulation and Method of Life by practicing the rules enthusiastically. May he daily renew in the heart his own Vows and convert them into a vivid experience of the soul.
So, his internal virtues, strengthened and sublimated by the Divine Love, will govern his lesser acts, and the power of his example in daily living will undoubtedly attract other souls, confused but also eager for resting and fusing in the loving bosom of the Divine Mother.
All this considerations made by the Son according to his personal individual experiences and reactions against that crazy and superficial characteristic way of living in the valley, offer an inexhaustible collection of subjects for monologues to prepare the exercise of meditation.
If the Son practices the preparatory monologue, and also exercises his reasoning that naturally will make his concepts more acute in relation to the Ideal that supports his faith, then he will get a permanent source of imaginative pictures.


Teaching 1: Schemes for Meditation
Teaching 2: Transition
Teaching 3: Texts for Discursive Meditation
Teaching 4: Affective Meditation on the “Black Lady” and the “Abyss”
Teaching 5: Affective Meditation on the “Two Ways” and the “Standard”
Teaching 6: Affective Meditation on the “Golden Temple” and the “ Veil of Ahehia”
Teaching 7: Affective Meditation on “Resurrection of Hes”
Teaching 8: Affective Passive Meditations
Teaching 9:
Other Affective Passive Meditations
Teaching 10: Stimulating Affective Meditations
Teaching 11: Other Stimulating Affective Meditations
Teaching 12: Other Stimulating Affective Meditations II
Teaching 13: Stimulating Affective Meditations III
Teaching 14: End of Stimulating Affective Meditations
Teaching 15: Preparatory Monologue for Meditation
Teaching 16: Preparatory Imaginative Monologues for Meditation


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