The Six Conditions in Meditation - Part 4: Allowing the Infinite to Express Through the Finite

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The fourth condition of meditation is that it allows the Infinite to express through the finite. The Infinite is the unlimited spiritual source of life—God, the Creative Force or the divine presence from which life proceeds. The finite is the individual human being, living through a physical body, a human mind, a distinct personality and the circumstances of earthly life.

Meditation brings these two dimensions of existence into conscious relationship. It opens the inner self so that the wisdom, love, peace and creative power of the spiritual source may enter our awareness and find expression through our thoughts, words, decisions and actions.

Meditation is therefore more than relaxation, reflection or temporary freedom from worry. It is an inward awakening of the soul: “Meditation, then, is prayer, but is prayer from within the inner self, and partakes not only of the physical inner man but the soul that is aroused by the spirit of man from within.”—281-13

Much of the time, our attention remains on the surface of life. We are occupied with responsibilities, relationships, memories, desires, fears and reactions. These are genuine parts of human experience, but they do not represent the whole person. Beneath the surface personality is the deeper spiritual self—the soul—which remains connected with its divine source.

In meditation, the activity of the surface mind becomes quieter. As thoughts concerning material affairs are temporarily set aside, the deeper spiritual consciousness may begin to awaken: “There are definite conditions that arise from within the inner man when an individual enters into true or deep meditation.… The sources of impulse are aroused by the shutting out of thought pertaining to activities or attributes of the carnal forces of man.”—281-13

The purpose is not to destroy the personality or escape from physical life. Meditation places the personality in its proper relationship with the soul. The finite self becomes receptive to the Infinite. The individual does not disappear but becomes a clearer instrument through which spiritual qualities may be expressed.

This inner relationship is described as entering the presence of the Creative Force within: “Then the individual…enters through it into the very presence of that which is the Creative Force from within itself.”—281-13

The Creative Force is not presented as something existing only in a distant heaven. It is also present within the depths of the individual. Meditation gradually quiets the inner noise that prevents us from recognizing this presence. It allows the soul to become more conscious of the spiritual life already dwelling within it.

For this reason, meditation should be approached with a constructive purpose or ideal. Whatever we hold before the mind becomes a pattern through which our inner energies are directed. If the ideal is love, truth, service, mercy or oneness with God, meditation helps those qualities become more active within us: “If there has been set the mark…such that it takes the form of the ideal the individual is holding as its standard to be raised to…then the individual…enters through it into the very presence of that which is the Creative Force from within itself.”—281-13

The ideal is therefore like an inner doorway. It gives direction to meditation and determines the quality of what we seek to express. Meditation without a constructive ideal may remain unfocused or become centred upon sensations, unusual experiences or personal power. Meditation directed by a spiritual ideal seeks not personal importance but closer alignment with the source of love and life.

An altered state of consciousness, by itself, should not be confused with meditation. An unusual experience may temporarily weaken the normal boundaries of the personality, but it does not necessarily mean that body, mind and spirit have been consciously attuned. Neither does it guarantee that habitual reactions have been overcome or that the individual has become more loving, patient and helpful.

Visions, sensations, psychic impressions or feelings of expansion may occur during meditation, but they are not its final purpose. The real test is found in the fruits of the experience. Does it make us kinder? Does it help us forgive? Does it give us greater patience? Does it awaken a desire to serve? Does it bring greater harmony into our relationships?

The readings repeatedly teach that spiritual truth must become visible through human life: “By the fruits ye shall know them.… If their life and the fruits of their lives bring not forth greater manifestations, and those things that are of the spirit, the fruits of the spirit, then they are none of His.”—262-58

The Infinite expresses through the finite whenever a spiritual quality becomes an earthly action. Infinite love becomes kindness toward another person. Infinite mercy becomes forgiveness. Infinite wisdom becomes a wiser decision. Infinite peace becomes calmness during difficulty. Infinite strength becomes courage and perseverance. Infinite healing becomes a comforting word, a helping hand or a compassionate presence.

These manifestations are described in practical terms: “The fruits of the spirit are manifested in thy thoughts, in thy acts day by day as ye meet thy fellow men in their own conditions where troubles, doubts, fears, distresses arise.”—262-58

Meditation cannot therefore be separated from daily living. Its purpose is not completed when the meditation period ends. What is contacted in silence must be carried into our relationships, responsibilities and decisions. The peace found within must be expressed when we encounter conflict. The love felt in meditation must become patience with difficult people. Guidance received inwardly must become constructive action.

Meditation prepares the individual to become a channel. A channel does not originate the power flowing through it; it provides an open passage through which that power may move. In the same way, the individual does not create divine love but may become a means through which it reaches others: “The manner in which each may know they are in attune, is the ability to feel that consciousness of the sincere desire within to be a blessing, a channel, to someone.”—281-3

This gives us an important way to evaluate our meditation. Attunement is not measured only by how peaceful or uplifted we feel. It is also measured by whether we sincerely desire to become a blessing to someone else. The Infinite expresses through the finite when spiritual awareness becomes helpfulness.

The readings therefore connect meditation with humility and singleness of purpose: “Seek through meditation, singleness of purpose, to be guided in that channel in which each may be a channel of blessing to those who seek.”—281-3

To become a channel does not mean losing our individuality. Each person expresses the spiritual source differently. One may express it through teaching, another through healing, another through listening, creativity, parenthood, friendship, encouragement or quiet service. The same Infinite Spirit may take many finite forms.

What must gradually be surrendered is not individuality but self-centredness. The personal self becomes transparent enough for something greater to shine through it: “Be rather as a channel through which the Father may make His love, His glory, manifest in the earth. Listen to the voice from within. For, He is very nigh unto each of you, if ye will but look within.”—262-58

The instruction to look within does not mean withdrawing permanently from the world. It means entering within to discover the spiritual source and then returning to daily life prepared to express it. Meditation takes us inward so that we may live outwardly with greater love, wisdom and purpose.

This process involves spirit, mind and body working together. Spirit is the source of life. Mind receives the spiritual impulse and gives it form. Physical life then reveals the results: “The spirit is the life, the mental is the builder, and the physical or material results are the effects of the application of the knowledge or understanding toward life, light, or the spirit of any effort.”—262-28

This statement describes how the Infinite becomes finite expression. The spiritual source provides the living ideal. The mind builds attitudes, expectations and patterns around that ideal. The body then expresses those patterns through words and actions. Meditation brings these three levels into conscious cooperation.

If the mind is filled with fear, resentment, pride or selfish desire, those patterns will eventually appear in conduct. If the mind is repeatedly attuned to love, patience, mercy and service, these qualities may gradually become visible in the personality. Meditation is therefore not simply about receiving something from the Infinite. It is also about allowing what is received to be built into our character.

The readings describe this as opening an inner door: “Self must open the door that He may enter in. Self will work at that job of bringing that consciousness, that awareness of His presence in the material and mental affairs of life.”—262-28

The door cannot be forced open from outside. Each person must willingly prepare and open the inner self. This involves setting aside selfish motives, choosing a spiritual ideal, quieting the body and mind, and becoming receptive to the divine presence.

When this door is opened, spiritual consciousness begins to be demonstrated in the material world: “The consciousness of His force, power, activity, in every element of action…[is opened by] those who without thought of self have opened the way for the activity of the Christ Consciousness in the material world.”—262-28

Meditation therefore brings responsibility. If we ask to become aware of the Divine, we must also be willing to express what we receive. Spiritual awareness is not given merely for personal comfort. It is meant to become a source of hope, understanding and assistance for others.

This does not usually require spectacular accomplishments. The Infinite is most often expressed through the small actions of ordinary life. Patience with a family member, honesty in business, encouragement offered to someone who is discouraged, or forgiveness toward someone who has caused hurt may all become manifestations of divine life.

The readings emphasize this daily and practical expression: “The glory of the Father will be made manifest through you that are faithful.… Make known in thy daily walks of life, in the little acts of the lessons that have been builded in thine own experience, through those associations of self in meditation and prayer, that His way may be known among men.”—262-27

The phrase “little acts” is especially meaningful. The Infinite does not need to appear only through dramatic visions or miracles. It may be revealed through simple goodness. A gentle response instead of anger, a moment of understanding instead of criticism, or an act of service performed without seeking recognition may express the Divine more clearly than an extraordinary inner experience.

The spiritual life becomes real when it enters the details of human conduct: “As the Father knoweth thee, so may ye know the Father through the exemplifying of His attributes in the earth. Little by little, line upon line, precept upon precept, here a little, there a little, for the glory of the Father—not the exaltation of thine own self.”—262-27

This expression develops gradually. We should not expect one period of meditation to remove every weakness or permanently transform the personality. Little by little, the mind is renewed. Line upon line, spiritual ideals become established. Each sincere meditation helps create a clearer pathway through which the Infinite may operate.

As the individual continues this practice, self-centredness may gradually decrease: “All may be on fire with the powers that may manifest through them; becoming less and less self-centered, less and less selfish; and more and more at peace and in harmony…through their walks with Him in prayer, in meditation.”—262-38

The power described here is not power over other people. It is the spiritual power to love, serve, heal, encourage and remain peaceful. It is the ability to allow divine qualities to become active in circumstances where the ordinary personality might react with fear, selfishness or anger.

The fourth condition of meditation may therefore be summarized in this way: meditation opens the finite human self to the Infinite spiritual source so that divine life may become conscious within us and practical through us.

The true fulfilment of meditation is not found only in silence, inner light, visions or elevated feelings. It is found when the life contacted within becomes visible without—when love becomes action, wisdom becomes guidance, peace becomes steadiness and spiritual awareness becomes service.

We enter the silence not merely to receive something for ourselves, but to become a clearer channel through which something greater may enter the world.

Meaning of Image

The vast universe and descending light symbolize the unlimited divine source. The meditating person represents the finite human being receiving that light through an awakened mind and heart. The light does not remain within the meditator—it flows outward toward people helping, comforting, and caring for one another.

This shows that meditation is not only an inward experience. Its true purpose is fulfilled when the love, peace, wisdom, and strength received in silence become practical acts of service in everyday life. We become a channel through which divine qualities can enter the world.

The Six Conditions in Meditation - Part 3: Bringing Body, Mind and Spirit into Unity

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The third condition of meditation is bringing body, mind and spirit into attunement. In our earthly experience, we often think of these as separate parts of ourselves. We experience the body through physical sensations and actions, the mind through thoughts and choices, and the spirit through ideals, intuition and our longing for God. Yet these are not intended to function independently. They are three dimensions of one living being.

Meditation helps restore this unity. It quiets the physical body, gives direction to the mind and opens both to their spiritual source. One of the clearest definitions of meditation explains: “What IS Meditation? It is not musing, not daydreaming; but as ye find your bodies made up of the physical, mental and spiritual, it is the attuning of the mental body and the physical body to its spiritual source.”—281-41

True meditation therefore involves more than thinking about spiritual subjects. The whole person participates. The body becomes quiet and receptive, the mind turns toward a spiritual ideal, and the spirit supplies life, direction and purpose. When these dimensions begin to cooperate, meditation becomes an experience of inner unity.

The same reading continues: “It is the attuning of thy physical and mental attributes seeking to know the relationships to the Maker. THAT is true meditation.”—281-41

Physical relaxation and mental calmness are valuable, but they are preparations rather than the final purpose. The deeper purpose is to awaken our conscious relationship with our spiritual source. The body and mind become instruments through which the soul may become more aware of God.

The physical body enables us to act within the material world. Through it, we see, hear, speak, move, work and serve. The body is not necessarily an obstacle to spiritual growth. It is the instrument through which our spiritual ideals may be given practical expression.

The mind acts as the builder. It interprets experience, directs attention, forms attitudes and exercises choice. It stands between spiritual impulse and physical expression. What the mind continually accepts, entertains and chooses eventually appears in some form through the body.

The spirit is the divine life, purpose and creative impulse within. It calls the individual toward truth, love, unity and constructive expression: “The spirit maketh alive, the mind is the builder, the application is the experience in the individual life.”—262-119

This gives each dimension a particular function. Spirit gives life, mind builds, and the physical life provides the field of application. When they cooperate, the spiritual ideal becomes a living experience rather than an abstract belief.

Another passage expresses the same relationship: “The expressions are in the physical, the motivative force is the spirit, the mind is the builder.”—262-83

The spirit supplies the motive or ideal. The mind decides how that motive will be understood and directed. The body reveals the result through words, actions, habits and relationships. Meditation brings these functions into conscious cooperation.

Inner conflict arises when body, mind and spirit move in different directions. The spirit may prompt forgiveness while the mind continues rehearsing resentment. The mind may recognize a higher ideal while the body remains controlled by an old habit. We may pray for peace while continuing to entertain thoughts of fear, criticism or conflict.

Such division weakens us because our energies are moving in competing directions. One part says yes while another says no. We may sincerely desire spiritual growth while continuing to feed the attitudes that prevent it.

Meditation makes these contradictions easier to recognize. In silence, we begin to see where our thoughts, desires and actions do not agree with our ideal. This awareness should not produce self-condemnation. It gives us the opportunity to restore cooperation within ourselves.

Self-examination helps us become united “in desire, in purpose, in aim” with the divine ideal. It is neither self-condemnation nor self-glorification. It is the recognition that the mind builds, the will chooses what will be built, and love is the true goal of the building process (262-106).

Harmony develops when spirit supplies the ideal, mind freely accepts and directs that ideal, and body gives it expression. The three then cease struggling against one another and begin functioning as one life.

The readings describe this threefold nature clearly: “These elements, then, are made up of the physical body, the mental body, the spiritual body, each with their attributes and associations and connections that must all work in unison.”—262-8

The phrase “work in unison” is central to the third condition. Meditation is not meant to develop only one part of ourselves while leaving the others behind. It is not simply a mental exercise, a physical relaxation technique or a search for spiritual experiences. It is the coordination of the whole person.

We are told that this greater wholeness may be entered: “Through meditation, through attuning not just a side of the mind nor a portion of the body but the whole, to that at-oneness with the spiritual forces within.”—281-24

Meditation that remains only intellectual may produce interesting ideas without transformation. Meditation concerned only with bodily sensations may produce relaxation without spiritual direction. Meditation that seeks unusual spiritual experiences while ignoring mental and physical balance may become ungrounded.

True attunement includes the whole person. The posture, breathing and nervous system become calm. The mind becomes clear, focused and receptive. The spiritual ideal provides direction. Each dimension supports the others.

Another passage describes this as: “Its attunement of its whole being, its whole inner self, of a consciousness of that divine force that emanates in Life itself in this material plane.”—281-7

The purpose is not to reject material life but to allow the divine force to become conscious and active within it. Spirituality is incomplete when it remains separated from physical living. It becomes practical when love, patience, truth and mercy are embodied in how we treat other people.

The physical body has a sacred purpose because it provides the place in which spiritual consciousness may be awakened and expressed: “Know that thy body is the temple of the living God. THERE He has promised to meet thee!”—281-41

This image changes how we approach meditation. The body is not something we must escape. It is the inner sanctuary in which we seek conscious contact with the divine presence. Preparing the body for meditation may therefore be understood as preparing a temple.

We can support this preparation by sitting comfortably, relaxing unnecessary tension and allowing the breathing to become balanced. The body should be alert without being strained. A painful or uncomfortable posture that constantly demands attention works against the purpose of meditation.

The body also carries the physical effects of our thoughts and emotions. Fear may tighten the muscles and disturb the breathing. Anger may increase tension. Anxiety may keep the nervous system in a state of constant readiness. When the body becomes quiet, it signals to the mind that it does not need to react to every thought as though it were an immediate threat.

Physical stillness alone does not create spiritual attunement, but it prepares the instrument through which attunement may occur.

Once the body becomes quiet, the mind must be directed. If the body remains still while the mind wanders among worries, fantasies and desires, body, mind and spirit have not yet been brought into unity.

The mind builds according to what it continually holds. It may build upon fear and selfish desire, or it may build upon a spiritual ideal. Meditation gives the mind an opportunity to choose its foundation consciously.

This is why an affirmation can be helpful. An affirmation presents the mind with a clear spiritual ideal and directs its building power toward that ideal. The words are not magical by themselves. Their effectiveness depends upon the purpose, desire and spiritual meaning we bring to them.

As the mind becomes “attuned, clarified, cleansed,” influences of separation may be overcome (281-7). A clear mind does not necessarily contain no thoughts. It is a mind whose thoughts increasingly agree with its spiritual purpose.

Meditation helps the mind become a bridge rather than a barrier. It receives the spiritual ideal and finds ways of expressing it through physical life.

Spirit is the source of life and the highest direction within us: “For the Spirit maketh alive.”—281-27

Yet spirit does not force the mind or body to obey. Human beings possess free will. We must choose whether we will cooperate with the spiritual impulse. The spirit may prompt love, but the mind must choose loving thoughts and the body must express love through action. The spirit may prompt forgiveness, but the mind must release resentment and the body must act accordingly. The spirit may inspire service, but human hands and feet must perform that service.

Meditation strengthens our awareness of this inner prompting. As physical tension and scattered thought become quieter, spiritual guidance may be recognized more clearly. This guidance does not always arrive as a voice, vision or dramatic revelation. It may be experienced as a quiet conviction, a new understanding, a change in attitude or the recognition of something we already know we should do.

The test of spiritual guidance is its fruit. Does it lead toward greater love, patience, kindness, humility and constructive service? An impression that encourages pride, condemnation, fear or self-exaltation should not be accepted simply because it occurred during meditation.

Attunement may be compared to adjusting a musical instrument until it agrees with the correct tone. At-onement carries this meaning further. It describes the bringing of our will, purpose and desire into unity with the Creative Forces: “At-onement…is making self’s will one with the Creative Forces that may become the impelling influence in thought, in mind, that is the builder to every act of a physical, mental or material body.”—262-45 The passage continues: “The will of an entity, an individual, is made one with the Creative influences in the experience.”—262-45

At-onement does not mean losing our individuality. It means that individuality becomes consciously cooperative with its source. A musical instrument does not cease to be distinct when it is properly tuned. It becomes capable of expressing the music more clearly.

In the same way, meditation does not erase personality. It brings personality into harmony with the soul’s deeper purpose.

We should not assume that body, mind and spirit must already be in perfect harmony before meditation can begin. Meditation is one of the means through which this harmony develops.

Some days the body will feel tired. At other times, the mind will be restless or the emotions unsettled. This does not mean meditation has failed. The work is to bring whatever condition is present toward the spiritual centre.

Even an unsatisfactory meditation can reveal where coordination is needed. Physical restlessness may show the need for better preparation. Repetitive thoughts may reveal what continues to occupy the mind. Emotional resistance may identify an area that needs forgiveness, patience or healing.

Attunement is a gradual process. We are not trying to force the whole being into an artificial calm. We are patiently teaching every part of ourselves to cooperate with the spiritual ideal.

Breathing can help connect the physical and mental dimensions of meditation. Breath is a physical activity, but it is also influenced by thought and emotion. When we are afraid or angry, breathing may become shallow or irregular. As the body relaxes, breathing ordinarily becomes quieter and more balanced.

We do not need to force the breathing. We may simply observe it and allow it to settle naturally. Each gentle breath can remind us that life is being received moment by moment.

As the body settles, attention may move from the breath to an affirmation and then from the affirmation into spiritual stillness. The breath calms the physical instrument, the affirmation directs the mind, and silence opens consciousness to spirit. These are not unrelated practices. They are stages in bringing the whole being into unity.

The unity experienced in meditation must eventually appear in daily life. If we meditate upon love but speak harshly afterward, the ideal has not yet become coordinated with mind and body. If we seek peace while continually encouraging conflict, the threefold nature remains divided.

We are advised: “Let the words of thy mouth and the meditation of thy heart coordinate with thy purposes in Him. For in such does the light and the Glory of the Lord shine.”—262-94

This is a powerful description of spiritual integration. The meditation of the heart, the purpose of the mind and the words of the mouth should agree. What we experience inwardly should become visible outwardly.

Another passage declares: “Body, Mind, Soul must be in the Spirit of truth at all times.”—262-113

The deepest evidence of attunement is consistency. Thoughts, speech and conduct increasingly express the same ideal. We become less divided between what we believe, what we say and how we live.

A simple meditation for body, mind and spirit may begin by sitting comfortably and allowing the body to become still. Relax the face, shoulders, hands and abdomen. Let the breathing become natural and balanced. Experience the body as a living instrument rather than an obstacle.

Then turn attention toward the mind. Notice its present condition without judgment. If thoughts are scattered, allow them to settle. If concerns arise, acknowledge them and gently place them aside for the meditation period.

Slowly repeat: “LORD, LET ME—MY MIND, MY BODY, MY SOUL—BE AT-ONE WITH THEE: THAT I—THROUGH THY PROMISES IN HIM, THY SON—MAY KNOW THEE MORE AND MORE.”—262-89

Allow the meaning of the affirmation to move through the whole being. Feel the body becoming receptive, the mind becoming centred and the soul turning toward its source. The affirmation may then be shortened to: “Body, mind and soul, at one with Thee.”

Continue until the words awaken a sense of unity. Then release the words and enter the silence. Do not attempt to manufacture an experience. Remain receptive to whatever peace, guidance or awareness may arise.

Before ending, consider how this inner unity may be expressed through one practical action. What can the body do, under the direction of the mind and spiritual ideal, to bring patience, hope or kindness into another person’s life?

Bringing body, mind and spirit into unity means that the whole person becomes directed toward one spiritual ideal. The body becomes a receptive instrument, the mind becomes the conscious builder, and spirit supplies life, direction and purpose.

The aim is not to escape the physical world. It is to allow spiritual truth to become active within it. Meditation brings us into the inner sanctuary, while daily life gives us the opportunity to express what we have received.

When body, mind and spirit cooperate, we become less divided within ourselves. Our thoughts begin to agree with our ideal, our words agree with our thoughts, and our actions give physical expression to the spirit we seek to serve.

This is attunement. This is at-onement. This is the gradual restoration of the whole self to unity with its spiritual source: “These…represent SELF; self’s body-physical, self’s body-mental, self’s body-spiritual…and they are ONE in thee.”—281-16

Meaning of Image

The seated figure symbolizes the whole person in meditation. The three streams of light represent the three dimensions of our being: the body, relaxed and still with calm, rhythmic breathing; the mind, quieted, focused and released from distraction; and the spirit, open and responsive to its higher or divine source.

As the three streams meet at the centre, they symbolize attunement. Meditation is more than calming the body or quieting our thoughts. It is the conscious alignment of the physical and mental self with the spiritual source of life. The light surrounding the figure represents the peace, clarity and inner strength that arise when body, mind and spirit no longer pull in different directions.

The image’s central message is that meditation gathers body, mind and spirit into one harmonious current, allowing the whole self to become attuned to its spiritual source.