Table of content
- 1 The Idealising River of Life: Your Way to Devotion, Purification and Perfection
- 2 Creative Meditation with Surrender
- 3 Creative Meditation on Ideal Models
- 4 Ideal Models of Power
- 5 Conclusion
The Idealising River of Life: Your Way to Devotion, Purification and Perfection
In the early 1990’s I moved into a flat share, which gave me the opportunity to develop my social relationships. During this period I also practised a forgiveness meditation where I consciously forgave everyone I felt had hurt me.It was a devotional meditation; I held the image of Christ in my heart and he radiated forgiving love to all sentient beings. For hours I could devote myself to this image and the sweet, mild energies the meditation created. I decided to turn the meditation into a 24-hour practice where I would systematically go through my life and send forgiveness to everyone I could think of. I added music and incense to the meditation, and I was fasting. The urge to purify myself of negative energies was strong, in that way Christ consciousness could descend on me. I wanted nothing less than pure perfection.
I directed forgiving love to the situation or person in question until I felt it was thoroughly purified. As the day progressed I thought of all the people I needed to forgive and I committed myself to Christ in my heart so I could become one with his consciousness. I felt lighter and that I had more energy because of all the emotional baggage I had left behind. One time, I remember feeling ecstatic and completely free, relieved of all darkness. I felt that Christ consciousness could descend on me and perfect me. But at the same time a strange sadness came over me: if I transcended everything, how could I now live with ordinary people? I felt empty but also grateful for what I had achieved. After this process, I decided to have breakfast. I sat alone in the kitchen, enjoying my serenity. Then one of my flatmates came in – a talkative Swede who took up a lot of space. He immediately started talking enthusiastically about some project of his and didn’t stop. This quickly irritated me. His chatter disturbed my exalted state. He was oblivious, chattering on, unaware of my reaction. It soon became too much for me and my anger boiled. I wanted to tell him to shut up, but then it came to me: I still had anger in me. It was both a surprise and a relief to realise I still had something to work with. I was not yet purified;the Christ-nature had not yet filled me completely. I laughed, got up, said good morning and went to my room to contemplate this discovery.
This story illustrates the key element of the idealising river: the devotional heart. We can all have peak experiences, but it is our understanding of them that reflects our level of maturity. For some the energy that manifests during a peak experience could be too much and they will collapse; for others the experience will represent a step forward in their spiritual development.
The energy of the idealising river can cause imbalances and create illusions, as the above example illustrates. Strong ideals can easily lead to extremes, and this is especially so for types dominated by this ray. The idealising river combines the sensitive and dynamic rivers and through this it makes us passionate and focused. (This was also discussed in Chapter 3, where we discussed the psychological functions, and in Chapter 7.)
The energy of this river can bring us home to our source via the devotional heart. If we want to maintain an intensive meditation practice in order to overcome restrictions and challenges, we will need this river’s help. It motivates us to strive for the good, the true and the beautiful. This is the heart’s longing; it awakens in us when we realise humanity’s higher spiritual possibilities and we see beyond our personal passions. In its lower expression as the ego’s desire for ambition, this river is related to the solar plexus , and in its higher spiritual striving it is related to the heart chakra.
For some the heart centre’s longing can be very powerful. They are drawn to a meditation aimed at devotion, surrender and dedication. Their passion is focused on a vision. They may want to follow in the footsteps of a saint or to devote themselves to God or some spiritual ideal. The great mystics have all learned much from this river. The call of the heart may not be religious in nature – one can strive to become the perfect leader, a great teacher or an artist. At the same time, there is also the risk that we will feel pain if we do not reach our ideal. In fact, this pain is inevitable because our ideal is most often so great that we cannot achieve it, at least not in one lifetime.
Passion is the psychological function associated with the idealising river. Here the desire, willingness and courage to follow our hearts and reach our goal is the only thing that matters. In meditation, this passion sparks the fire we need to reach the ecstasy of unity. As with the dynamic river, there is often a strong tendency when under the influence of this river to go to extremes. We are prepared to “go all the way”. Our longing is so powerful that we are willing to sacrifice everything – family, friends, status, etc – on the altar of love.
The idealising river raises everything it flows through. When it motivates our meditation, we yearn for transcendence. While the intelligent river provides a higher mental perspective, this river works with the heart, enabling us to feel greatness and love. We want to realise an ideal, whether that is perfect power, love or enlightenment.
Creative Meditation with Surrender
Creative Meditation helps us to develop the qualities of the idealising river.Imagination and visualisation are the primary tools we use in Creative Meditation. When using Creative Meditation, the energy is different according to the river we are working with. For example, with the idealising river the energy will be intense and concentrated, often generating a single image, whereas for the creative river the energy will be lighter and we will pass through many stages with many variations of images being generated.
A central theme of the idealising river is surrender. We forget ourselves as personalities and commit to something greater. We sacrifice our small self so we can become part of a greater Self. The meditation we do with the idealising river is the same as the method we use for the creative river – but the effect will be felt different. We begin by centring ourselves, then ascending the mountain, then focusing our attention on a specific theme. A common practice in many spiritual traditions is to focus on an enlightened master or saint or the Buddha (see Appendix). We visualise the master and feel benevolence radiating from his image. It is necessary to affirm and believe that the master exists in our inner world. In this way we create a link between our image and the real spiritual entity. Our devotion and clear visualisation magnetises the image and forms this link. We establish this connection through the heart centre or face to face in the mind’s eye. We then surrender our small selves, letting go of anything that blocks a perfect union. A prayer or a mantra invoking the master will help, although later we may reach the contemplative stage of a silent union. Our success depends on the purity of our intent and the focus of our concentration. Remembering Christ’s words, “Not my will,but thine,” can assist us. The meditation succeeds when we merge with the master and we receive blessings and directions from him.
The image strengthens over time, becoming more vivid, and eventually the Soul uses it as a way to communicate with us. Through projecting onto the image all the goodness, truth and beauty of the master, our inner image of the master comes to embody the master’s noblest qualities. At a certain point,the image becomes a kind of door that the disciple can open in order to meet the real master. In doing so, we are able to enter into the master’s consciousness and learn about the master’s role in the earth’s evolution. When the disciple can raise his consciousness to the level of the master in this way, the master is ready for him: the disciple knocks on the door, and the master graciously lets him in.
These meetings are more frequent when there is a full moon because of the high frequency energy that the full moon emits. Sometimes we can feel ecstasy and feel like we have had a real encounter with the master. In my experience,however, these energies usually come from our own Soul, which uses these heightened images as a way of communicating with us. It is not always easy to remember that our inner images of a master are not the master himself.Here, as in all things, discrimination is key.
It is common to visualise Jesus or the Buddha because these images are familiar and easy to relate to. At the same time, they can flatter us and give us false messages if the ego projects what it wants to hear onto the image.Again, we must practice discrimination and be wary of revelations that inflate our little self and feed our pride. That said, communing with the image of a master can be deeply trans-formative because, as mentioned, the images contain all the master’s qualities and we experience these. In real encounters with a living master, he or she may communicate a vision – a work of some service – that the disciple is charged with manifesting.
In 1989, I had an experience that set the direction for my future spiritual development.For some time in my meditations I had been visualising Christ and the sun in the heart. During one meditation, Christ appeared surrounded by a golden sun, which was his aura. The love emanating from him was so overwhelming and penetrating that I dissolved into tears and rapture. I felt infinitely loved and appreciated. Although this being was far more evolved than me, I somehow felt I was of equal value, as if I was a brother of Christ. As the figure approached, I felt a powerful love which was painful to the self-hatred I felt at the time. However, a gentle loving-kindness radiated from him and overcame my resistance. A fragrance like the finest rose had subtly found its way into the darkest chambers of my being. His love drew my shadow out from the darkness. The figure stood before me, then passed right through me, which was more than I could bear. Cleansing light and love flooded every pore of my being. I burst into tears, surrendered and gave myself over to it. I was dazed, disintegrated, overwhelmed, sobbing, helpless. I had no idea what I would do. I had never experienced anything like this before.
At the time I could not express the intensity of what had happened. I had been touched and healed by an all-embracing love. It was as if Christ had entered my shadow and given me hope. Love is real: this realisation came as revelation to the part of me that had turned its back on love. But the experience also left me in crisis because I did not know how to integrate this experience.The encounter had happened while I was visiting my parents in my childhood home, but I knew I could not share the experience with them – they would not understand. I felt alone.
Then good karma arrived. It seemed that everything had been prepared and organised because I was swept into a series of events that helped with the birth of this new consciousness. On impulse, I called a couple I knew, who are astrologers and psychotherapists. They had been my astrological counsellors,and I had attended some of their courses, but I couldn’t say I knew them well. When I spoke to them, I tearfully explained that I had met Christ.They were very calm and explained they would pick me up – despite the fact they lived 50km away – and take me to their home. I could not believe it:two people I barely knew would actually do this for me! It was almost too much love to absorb.
I was a sensitive, confused young man, unsure of my identity and used to having to fend for myself. After they had collected me, I broke down in their car. But now “mother and father” were there. They told me quietly and calmly that I’d had a visit from “our friends on the first floor”.
At their house I took some Bach’s flower remedy, which seemed to help. Then they recommended some “love therapy”, which involved a big hug from both of them at the same time. We would call this “holding”. The technique was simple: they lay one on either side of me, making a “body love-sandwich”with me in the middle. I wasn’t used to this, and found it uncomfortable at first, but it turned out to be very effective. I soon calmed down and could speak coherently about what had happened.
My Christ experience took several years to integrate. Looking back, it was clearly one of the most significant experiences of my life.
Purification and service run deep with this meditation. The heart’s desire can lead to states of consciousness where transcendent realities are revealed. We can meet enlightened masters or know the cosmos as a great living being. Glimpses like these awaken the longing to unite with the ultimate being. But the experience soon fades, and we return to the harsh realities of an imperfect life. In the tension between perfection and imperfection the mystic is crucified. The beloved stands across a gulf that we can bridge only in our dreams. Each night the beloved whispers: “Let go of the heavy burdens of the ego so you can be with me each day.” Through a catharsis of the heart you can transcend these limitations and be united. This is sweet music to the ears of the dedicated type, who yearns to sacrifice his life to a noble cause. With this burning zeal the ideal of perfection is born.
No-one will take the way of purification without the promise of a future reward.Traditionally, Buddhism and Christianity offered nirvana or heaven to the disciple who would follow the footsteps of Buddha or Jesus. The ideal was to become a Bodhisattva or a saint who would help others to reach a higher world. This required hard work, daily cleansing, sanctification of the personality,and the disciplining of the ego through service to humanity. Despite the wish to help their neighbours, the disciple’s ultimate motivation was to escape the world, transcend it and live in eternal peace.
Our modern world seems out of step with any notion of spiritual evolution.This is why we need the new spirituality. Sri Aurobindo points out that Spirit-in-Action, or Supermind as he terms it, wants to manifest in this world. Spirit is matter at its highest frequency and matter is Spirit at its lowest frequency.Our task is to help the highest manifest in the lowest. This gives us a new ideal to strive for. Our task is not so much to leave the earth and enter the kingdom of heaven, but to create heaven here on earth. Our awareness maybe anchored in the highest consciousness, but it is useless unless it informs our actions. God, Brahman, whatever we want to call the ultimate cause, is on the way here, and we are the ones God’s been waiting for.
The idealising river creates the goals of the new age, and these change rapidly.The ideal of purification and service remain, but our purification includes the basic unconscious as a spiritual partner. Service means that we will use our creative talents to live a meaningful life for the benefit of all. That brings us to our next form of meditation informed by this river of life: Creative Meditation on Ideal Models.
Creative Meditation on Ideal Models
An ideal model is a realistic picture of what we may be if we fully dedicate ourselves to our spiritual practice. It is a vision of our ideal personality. The work of the Soul and Royal Self is to create a personality that is large, spacious and intelligent enough to hold the highest spiritual expression. The ideal model helps us to create a whole new personality, stage-self, or role. Working with ideal models is typical of the idealising river, which enables the ideal to direct the transformation of our identity.
I have mentioned how the self and Soul co-operate through inspiration. The telepathic transmission of archetypes or ideal models is an example of this co-operation. This is similar to a composer who asks the conductor to perform his masterpiece as he had heard it in his mind. For the conductor to do his best he must first grasp the spirit of the music. Then he must inspire his musicians – our sub personalities – to do their best. The entire orchestra must co-operate if the masterpiece is to be performed as the composer intended.
Ideal models and archetypes present the next step in our spiritual development.They embody the qualities and talents needed for the Soul to grow in our lives and in the world. This is key. The Soul wants power! We’ve seen this with the dynamic river, but here with the idealising river the approach is more practical. The Soul wants power so it can bring love and wisdom into the world within what we can call our kingdom. This kingdom is where we are most creative. Sub-personalities often resist this, perhaps out of laziness, or fear of failure or loss of prestige, or a sense of inadequacy or inferiority. For whatever reason, the sub-personalities will refuse to co-operate. The resistance stems from a feeling of self-sufficiency, a selfishness that doesn’t want to leave its comfort zone. It is as if the sub-personalities are thinking: “We can do good, we can make a difference. We have the power to make the world abetter place. But we don’t want to use this power.” Why? “Because it is too difficult and we are too lazy.”
The world is full of injustice and pain and there are powerful people more interested in increasing their power than in the values of the Soul. We will meet these people when we step into our own power. If we say yes to becoming kings or queens, we must expect struggle, battles and injuries for the sake of the Soul. The Bhagavad Gita shows us this. As Arjuna is about to enter a battle against his old friends, he hesitates. But Krishna – the Soul – says he must proceed because he is fighting for values that are beyond his rational mind,namely the laws of heaven, which should govern earth.
In our troubled world, it is not enough to meditate and send out positive thoughts of peace and justice, hoping this will help. Gandhi, Mandela, Martin Luther King and others could have done this; instead they chose to act. It seems that those in seats of power today either cannot or will not stop the exploitation of the planet’s resources and the oppression of its people. This continues without a thought for the consequences. If we want a world that is good, true and beautiful, it seems we have to fight for it.
The essence of the idealising river is a vision of love and hope for a better world. Bringing together the sensitive (love) river and the dynamic (will)river, the idealising river manifests in activism and extroversion. The idealising river flows in the hearts of all who want to make a difference in the world. The question is: “How do we manifest the power to do this?”First, we must discover our sphere of influence. Where can we develop our creative talents most? That is, we must find our vocation if we do not already have one. The meditations already described can help: Dynamic Meditation, for example, can help us to focus on our identity, and with the help of the intelligent river and both Reflective and Receptive Meditation we can open ourselves to the Soul’s inspiration and the ideal model that embodies our next step.
When we have a good picture of our ideal model we can begin Creative Meditation. The ideal model may change when we begin to meditate on it.But soon we can start a meditation where we visualise ourselves as the ideal model (see Appendix). We draw inspiration from the manifesting river in expressing our ideal model in practice. Here is another example of integral meditation, in which different forms of meditations can be used together to help us reach our goal.
When we have found an ideal model that embodies what we need, we work with it. We keep it in our consciousness and identify with it. We do this until we feel that we are merging with it and are absorbing the qualities it embodies. In practice it is often good to work with the three stages I discuss in Chapter 7, namely using first, second and third person perspectives; we can incorporate this approach in a single meditation or vary it from meditation to meditation. Here we should remember the three basic areas: I, We and the World. Here’s an example from my own practice.
For several years I worked with an ideal model of myself as a yogi. I’ve come to believe this was connected to a previous incarnation because visualising myself in this way seemed somehow natural. The image came to me in meditation, and I immediately recognised the yogi’s name as my own. I saw him sitting under a tree in a sacred place in a perfect lotus position. This image strongly appealed to me, as I am a dedicated type. At first I saw him from outside, in the third person perspective, observing his charisma and charm. I reflected on his name, and wondered about his life story and what had motivated him. Many things came to me and I began to shape this inner i mage, making it as alive as it could be in my consciousness. Soon I began to feel a devotion to Brahman. I only had to think of his name and I felt a blissful love and wanted to surrender to the transcendent being that is the cause of the universe. I had never before experienced this, and I saw that it was connected to the image of the yogi. In other meditations, I saw again him from the outside, how he interacted with people around him. Many insights came from this.
At times I identified with the yogi through the first person perspective, and visualised him in the middle of my head or in the centre of my heart. Sometimes I imagined myself as the yogi sitting by the Ganges, looking out over the ancient river. I listened to Indian ragas and burned incense to create a conducive atmosphere. I absorbed the qualities of the yogi and identified with the role he played. That I taught meditation and spiritual psychology in this life led me to believe that this was something I had always done.
At times I saw myself radiating wisdom and love to all the people in my life, and then beyond through the We and World perspectives. The ideal model became integrated into every part of my life. My yogi is now a living part of me, and I can draw on him whenever I need to. There is so much we can do when we have found an ideal model with which we can work creatively.
It is important not to rush our work with an ideal model. One should meditate on it for at least a month, preferably more, before going further. We need to observe the effects of our meditation, and to study them over time, which means we shouldn’t switch from one meditation style to another too often. I have worked with one meditation for a whole year. In this respect it is a good idea to follow the cycle of the moon, starting at a new moon and ending with the next new moon. There is more about this in the next chapter.
Ideal Models of Power
Integral meditation involves all levels of energy, from the lowest centre to the highest. In the following section I will discuss how we can increase our power by developing an appropriate ideal model on seven different levels.We may need to increase our overall strength, or perhaps to strengthen a specific area. Using ideal models can help with this. In general, the Soul must be grounded at all energy levels before any kind of spiritual breakthrough can take place there. Spirit-in-Action works through our chakras and so we must keep them sufficiently strong and purified.
The Root Centre and Power
This centre is linked to our vitality and strength, and ultimately to our survival.If our body is frail and feeble an atmosphere of weakness can form around us, and we will compensate for this elsewhere. We have to take the body seriously;we need strength and good health if we are to actualise our values in the world. Happily, we all have access to as much strength as we might need because we all carry within us archetypes from earlier times when physical strength was necessary for survival.
A strong, vital body radiates power, authority and mastery in our inner and outer worlds. It gives us the stamina needed for real work. Our own strength and health will be reflected in our surroundings. This does not mean having a muscular body, but a strong etheric body. We exude vitality when we are strong and healthy. The higher vision of the root centre is for us to have a vital body in service of the Soul.
Our body may be in such poor health that we cannot manifest the Soul’s ultimate vision for us. In this case, we must instead create an ideal model of good health and work with this. We generate an image of how a healthy body should look, then we meditate on this and slowly include the physical exercises needed to transform our body into that of our image.
The ideal model here is the physically vital human being. The head centre, or“cave”, is the best place for working with the ideal model in meditation. The body is related to the root centre, but we meditate in the cave because our work is to create a new consciousness using material from the three basic elements: body, feelings and thoughts. The cave is the alchemical workshop where we refine and raise the frequency of our physical and psychological energies.
The Sacral Centre and Power
Here we find the power linked to sex and our ability to create intimate relationships.Sexual potency can help us radiate a powerful presence, because when the sacral centre is healthy we feel happy and sexy. This erotic glow is attractive because it suggests vitality and the strength to cope with life. It is linked to the social world because the sacral centre is involved in our communal life. We do not have to be explicitly sexual; the energy is magnetic enough. Happy, confident people who have a healthy sensual life are always attractive. Also linked to this centre is our inner child; here we learn to play with the world.
If this centre is unbalanced we isolate ourselves, fearing and lacking the strength and confidence for intimacy. Others may suspect we are hiding something. Our inner child does not want to play. We cannot truly express ourselves; without a healthy sacral centre we do not feel safe and relaxed.As we relate to others in a separated way, our power in this centre fades. The higher vision of this centre is for us to trust out interaction with others; its ideal model is the playful human being.
The Solar Plexus Centre and Power
Here power is linked to self-confidence. Standing up for ourselves gives us confidence in our powers. When this centre is healthy we are proud of our accomplishments. We see them as true expressions of our self. We have the courage to trust the world. We are outgoing, spontaneous and enterprising.Our optimism and confidence make us attractive. A healthy and powerful solar plexus makes us resilient, able to withstand the challenges life presents.Life is hard, but we don’t take it personally. We see every challenge as an opportunity to become stronger and better. This gives us power and people will have faith in us.
With a weak solar plexus we flinch from life. We become a victim and want others to second guess our needs. We feel powerless when those who are more powerful violate our boundaries. But we allow them to do so by not being responsible for our lives. We suppress our anger and do not assert ourselves.Unexpressed anger soon becomes hatred and we can quickly find ourselves isolated. We fear humiliation and defeat. We lack the energy to fight and avoid challenges. The higher meaning here is the courage to fight for our vision. But we must be careful. There is a risk we might over-compensate for our powerlessness and go in the opposite direction, provoking battles to prove our worth.
The ideal model here is the hero.
The Heart Centre and Power
Here, power is linked to our self-esteem and the dignity that comes from the good will. We feel our power and know that our being is essentially good, true and beautiful. We do not have to prove or demonstrate this. It is a fact. We are a unique being with an intrinsic value that cannot be replaced. Realising this we can access the power of unity and connection that stems from a heart appreciative of the unique value of others. Here our inner king and queen radiate generosity, magnanimity and nobility. We know that we come from the highest power and are representatives of the One Self. Knowing this, we act accordingly.
If the heart centre is weak, no one will be interested in our visions or want to join us in our cause. We lack what is necessary to inspire them. We are open to manipulation because we do not trust our source. We copy others and follow them, abandoning our own God-given kingdom. We ignore our worth and forgo our birthright. We lack the courage to stand up for ourselves and resist the tide when necessary. We fail to uphold the values we are here to actualise. The higher vision here is the power of love and dignity. The ideal models are the inner king or queen.
The Throat Centre and Power
Here power is linked to our knowledge and our ability to communicate this knowledge. Through this centre we learn how to express who we are and what we know clearly and precisely. Communicating our ideas effectively empowers us. With clear communication we can tell the world who we are, what we believe in, and what we will stand up for. This will help us to relate to others intelligently, which means we can influence the world. We can’t know everything, and what we do know is informed by the knowledge of others, so it is clearly essential that we learn how to communicate and dialogue effectively with others.
When the throat centre is weak we cannot make our case. We are invisible to others, even to ourselves. We don’t know what we believe, so we adopt the opinions of the majority. Our lives are confused and chaotic; our mind lacks order, nothing is clear. Modern education address this by teaching students critical thinking and an ability to express our ideas. We need a healthy throat centre if we are to make our voice heard in the world. When the throat centre is inspired by the Soul, we can communicate values that reach out to the collective. When we speak for the common good we attract great power. The higher vision of this centre is to be a channel for the Soul’s love and wisdom.
The ideal model is the illuminated communicator.
The Brow Centre and Power
Here power meets wisdom and our ability to harmonise the personality with the Soul’s vision. Through this centre we are given a deep insight into the world and a sense of the forces directing evolution. We see everything from a spiritual perspective; everyday reality is informed by Spirit. We grasp complex relationships and understand the inevitable compromises that must take place between ideals and reality. We identify how we might manifest the will of the Soul. This wisdom brings the power to inform the greatest need with the highest good.
When we are weak in the brow centre it means our life is out of balance; it is not whole. We may be too idealistic or too materialistic; either way we are blind to what is essential to our reality. This centre opens relatively late in our development; for many of us this is yet to happen. Nevertheless we need to understand the importance of this centre for the Soul. The higher vision of this centre is the Soul-wise conductor in the world.
The ideal model is the wise woman or man.
The Head Centre and Power
In the head centre power is linked to a perfect and free identity. Here we are beyond personal interest and desires and have entered an eternal transcendent NOW. As we contain all meaning there is nothing we want. Being free of needs gives us the power to commit fully to the needs of the highest good. We are in the world but not of it. In the head centre there unfolds a twelve-petal lotus, releasing a boundless love that includes the whole planet.We are a direct representative of Spirit-in-Action, an incarnation of the divine in flesh. This is the self-sacrificing self, the no-thing containing everything.
Any desire for existence will limit this power. The slightest attachment to life will be threatened by loss. Yet if the energy of the root centre is brought to the head centre our consciousness will expand beyond any ideas of self. We live but without attachment: we are able walk with Jesus to Jerusalem, even if it will mean our own death. This is the ultimate freedom: wanting nothing for oneself,but to be the One Self. Any remnant of self will prevent us from crossing into this austere level; the smallest flicker of ego will keep us at the door.
The ideal model here is the perfect liberated human being.
Table 6 highlights some of the themes we have been discussing.
In exploring the idealising river of life I have focused on the heart’s desire and its longing for purification, perfection and transcendence. Most people can recognise this in the lives of the mystics and saints, yet we must all enter this river, mystic or not. What we aspire to deserves our passion and devotion. We need to free ourselves of old identifications and attachments so we might grow.
Everyone can benefit from Creative Meditation. Dedicated types will be especially attracted to it, but anyone who needs more passion can also make good use of this meditation. Those who are drawn to Awareness Meditation, whose meditations often lack a goal, can also benefit from Creative Meditation because it will introduce the element of purpose and goal. Mental and analytical types, whose meditation can easily become dry and dispassionate, can also benefit from Creative Meditation by introducing vitality.