Quotes from the book “Prayer and Meditation” by Jesus the Christ and Kuthumi [Part 2 of 2].
As man draws the perfection of God into his world, he becomes the arbiter of his own destiny – a co-worker in the sublime – and he becomes as God is, self-created and creating.
Throughout the world men extol meditation as a means to self-realization – to nirvana, to the triumph of the individual in his relationship with God. Meditation takes many forms, but when it takes the form of the meditator and brings him into the fiery furnace of God’s love, to the crucible of God’s will, to the fount of illumination that he may drink, to the mantle of service that he may give, and to the expressing of the abundance of nature in his life which he purifies through meditation and frees from desires inordinate, then and only then can the ascended masters and the cosmic hierarchy use the individual to the fullest.
First, one must obtain the sense of one’s self. The ancient Maxim “Man, know thyself” is the key to the spiritualization of the self which must be known ere it can be transformed. Then one must quiet the vibratory conditions and the waves of feeling and thought that lurk everywhere in the atmosphere seeking to disquiet the individual. After one has succeeded in quieting the turmoil of mind and feeling, thoughts about others, about self, about deeds one feels has been performed to one’s hurt, after regrets are stilled and the mind is emptied of its negative content, it is ready then to begin the process of feeding upon the divine ideal.
In order to avoid the awful sin of unrighteousness which can be the worst hindrance to the disciple on the Path, you must learn (1) to accept the character of the Most High God as your own, and (2) to do so without the overpowering sense of pride that lords it over those who have not thus learned to identify with God.
Your meditation must be for one sole purpose – in order that the beauty of the Divine may come into manifestation within you, that the Higher Image may surround you, and that you may literally become that image.
When man hotly pursues the Divine, he is not utterly free to storm the bastions of heaven by the fervor of constant and devoted meditation. No indeed; for with each outreach toward God, the lingering voices of the astral realm, the desires of the flesh, the failings and fears, and the old records, like gray ghosts of fallen effort, return to plague the minds and to test the devotion of the chela.
Unless he first calls forth the proper protection, this state of divine ecstasy can leave him wide open to the assault of negative forces who would like nothing better than to cause him to plummet from his lofty adventure into a certain morbid despair. The soul who beholds the wonder of God as the wonder of his True Self and finds his pleasure in enthroning the qualities of God within the chalice of his character is the truly great divine lover.
Meditation is not intended to be entertainment, albeit we admit it can be; but the chela must be prepared to engage in the constancy of right meditation even when feelings of bliss are not present and when the enclosing forces of negativity seek to oppress the aspirant to divine contact.
