20201008 prc Interdisciplinary discourse

I've taken some time to settle, having been requested to rise at 04:30. And dispensing with the expectations concerning focus and topic has taken a little while to achieve. And the more distant perspective is now available and I'm responding to the feeling of chill around me. Neither intention nor topic is clear and certain, but rather some level of overview, I think.
^Coming into your heart and mind at these times is always fraught with distraction from the local-mind level. Sets of expectations related to the various possibilities of topic need to be negotiated through and away from, in order to bring anything actually novel. And the unexpected nature of any such discourse is one of the means by which a test can be applied as to whether the content is a product of the local mind or not.
On this occasion the intention is to address the process of moving the attention beyond the local bodymind by means of various coordinate sets. The coordinate set pertaining to the local life is generally well-known at the conscious level and not known at all at the unconscious level for obvious reasons relating to the definition of conscious and unconscious. The introduction of material from beyond those confines and parameter sets, very often has an element of surprise associated with it, exactly because the content is from outside of the set of thoughts accumulated and life often incorporated into the sense of identity.
'I think, therefore I am' is as applicable to the node of Dao-consciousness identity as it is to the local mind. The necessary discerning factor is the sense of the degree to which one has taken the attention away from the known local mind, and allowed it to be taken further or projecting it further into the different levels of identity beyond the familiar, beyond the known, and into the unknown. This is often accompanied by a sense of expansion. And if there is strong or even residual fear concerning safety and survival, then that comprises a factor limiting the reach beyond which the identity cannot be explored, nor any other identity encountered, even if it is merely the NDC fragment associated with the body currently occupied. And so by this we address the essential nature of fear reduction at both the conscious and unconscious levels, within the identity grown within the current life.
So the local personality needs to be persuaded, by one means or another, that the risk of confronting the unknown is worthwhile. The rhetoric associated with the promise of transcendence is sufficient to achieve this for some personalities, but not the majority. This is part of the reason for the comparative scarcity of identities willing to go far away from the track beaten through their life development, and sets of interests and avoidances, social, psychological and spiritual. This is another benefit of isolation, in that social anxiety is thereby relieved, psychological anxiety is progressively relieved through the repetitive approach to the unknown territory able to be encountered within mind explorations. And through the exploration of parameters of experience in not only the current life, but other lifetimes as well, enables interlifetime stress to be reduced by addressing the question of survival. When enough memory demonstrably remote from the parameters of experience within the contemporary life are encountered, then survival anxiety naturally decreases. And so the
local mind is willing to forgo fear, and adopt audacity instead.
This greatly facilitates the willingness to dedicate time in the further explanation of unknown parameters of life and existence. And when that occurs, what is generally encountered are those identities who come into proximity for the purpose of communicating what are sometimes called the eternal verities of spiritual existence, embodiment and return. That they can do so, is exactly and only because the necessary preparation has been achieved to a sufficient level to enable the discourse to begin. And from a parameter set outside of the ordinary life, and usually requiring special conditions to achieve that. And so the class of practices related to the
particular categories of focus required to enable adequate comfort, the focussed attention and sufficient accumulated experience to normally retain awareness of who one is at the local mind level, even though in contact with other levels of identity. And so it is the occupation of the specialist investigator of life beyond the body.
This, again, means that all body-level needs are satisfied, all intellectual and social needs are satisfied and that both the intellect and feeling mind are centred within curiosity. It is helpful, further, if there is a joint agenda, agreed to in general terms across the domains of existence, by which to form a coordinated set of intentions for the explorations being undertaken. And so it is in this case.
The pattern of the contemplative, understanding from being trained into the willingness to arise or to dissociate from contemporary activity, seek a quiet space and attend to the communication-set on offer, bringing unexpected, abstruse or confusing intervention into the life, by which to engage the curiosity necessary to attend to it and resolve it into a pattern of relationship with already acquired frameworks of understanding. Not every personality is willing to do this, for obvious reasons.
And so given this framework, we can expand the attention into realms of discourse unfamiliar or never encountered at any time in the identity's experience set. And it is where we would take it now.
There are categories of engagement unable to be described, because they are outside qualities perceivable by the local bodymind. Therefore the language ceases to have descriptive capacity by which to describe the meaning encountered. This is generally termed ineffability, and although recognisable through the use of that term, it conveys nothing about the content encountered, whereby it can merely point in the direction that some experience of indescribable nature had been encountered. It is not the case at this time, for we merely seek to allude to that conundrum, generally only able to be discussed between mystics, and not between the mystic and those inexperienced in such practice.
This is no different from any other technical discipline, whereby the long training in abstract thought and principle segregate every technical discipline, and thereby limiting interdisciplinary discourse. And so the problems of communication from within every discipline to outside of it are similar. And so this case is no different.
Well, goodness me !!
Well I hope that's clear and sufficient. It's certainly abstract.