Topics: Spirituality, Meditation, New Age Pages: 9 (3683 words) Published: July 24, 2014
It is often stated on our website that our school puts the greatest emphasis on actual practice and direct experience, instead of simply theoretical knowledge and the development of opinion. In the divine science of theurgy there is much to learn and study, it is true; but in the end, only direct experience can ever serve as the vehicle which carries the aspirant towards God. In order to create the proper conditions required to cause these experiences, spiritual practice (called “askesis”) is required. Ideally, spiritual practices should be learned directly from a teacher who has accepted you as a student. Therefore, we must always strongly encourage our readers to seek tutelage under the guidance of an instructor, even if that guidance is not with us. No general course of instruction or list of techniques, no matter how great or thorough, is ever a replacement for a living teacher who can observe the progress of the student with spiritual eyes and the wisdom of personal experience. Even the basic course of practice to be given in this article is only a cornerstone, rough and unspecific. It is general enough that, for the majority of readers, it should work sufficiently. Each practice given here is foundational, and must be practiced in some form or another in any legitimate spiritual path. None the less there will be some who find it very difficult to pursue and maintain even so simple a routine without the direct guidance of a teacher.

The purpose of this article is not to replace a teacher. The purpose, instead, is to provide the reader with a beginning practice routine that will introduce him to the concept of daily meditation, and familiarize himself with the practices which are essential to any true path. That way, whether the reader should decide to pursue theurgy or some other system, the experience gained from these practices will assist him in producing results wherever he may go. In other words, these practices do not replace a teacher, but are meant instead to simply satisfy the would‐be student and give him a valid means of making progress until a teacher can be obtained.

Preliminaries: The Altar and Meditation Seat
Before beginning the path of spiritual evolution, the earnest seeker should take the time to acquire what might be seen as the only two “preliminaries” to the practice of mysticism: an altar and a seat. The altar, or “bomos,” is the “Place of Power.” It was traditionally also called the Hieron, or “Holy Place,” a term which could be applied to the altar, or to a place where meditation is done (the space surrounding the altar). The alter can be as small or large as one wishes, and as decorated or bare as is preferred. Upon it, the aspiring mystic will place a store of incense, some candles, and representations Copyright © 2010‐2011 The Divine Science | www.thedivinescience.org 2 THE DIVINE SCIENCE – Daily Spiritual Practice 2011

of the divine which synchronize with his understanding of God and the universe. If you are Christian, for example, a picture of Jesus should be put as the centerpiece of the altar, and should have the most prominent position (slightly raised above anything else on the altar, and with its view unobstructed). If you are Hindu, pictures of Shiva, Vishnu, Krishna, etc, according to one’s sect. If Buddhist, then Gautama Buddha. Whatever the religion or theological preference, the main representative of divinity should be centered and raised. If one does not have a preferred name or image for God, then something considered a “formless” representation should be had, such as a lingam, an image of sacred geometry, the sun, etc. Something should be had, so that the mind can properly be trained. Without a depiction of some kind, the lower self will have a hard time following your will towards God. Flanking the primary subject of the altar, one is at liberty to display what he pleases. Traditionally, images of saints and masters from one’s lineage would be upon the altar, in order to...
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