Tuesday 1st of February 2011, about 14:10
^The time has come to facilitate the creation of another chapter in the development of the protocol for sharing this information. The creation today of the signalling process whereby AgapeARCHIVEinz is to be a long-term storage medium in the legal sense for the material accumulated to date, is merely one strand of that intention.
1. The majority strand, of course, is through the AgapeSchool.
2. The legal repository within the petercalverttrust is a non-commercial strand.
3. A commercial strand can be the AgapeARCHIVE, for not only this material but also collections from other people, and that is the distinction between those two repositories.
It is for that reason that we have initiated the intention within your awareness for the long-term storage and the archiving of the material, and to the extent that the school and the archive become eventually of some renown, will be what will attract those other individuals who have not the skill-set to archive the material in the ways we have envisaged for that role, but who may thereby find solace as they feel their end of life approaching and may wish to deposit in that long-term storage intention the product of their own spiritual yearnings and communications.
And it is as that repository matures into a more-or-less comprehensive accumulation of that category, that explicit category of material or immaterial output into some form, as specifically derived from that interior communication process with the individuals' higher self or beyond, that the compassionate acquisition and archiving can gain recognition.
For that is the intention, as it is a fecund exemplar of the internal drive towards communication between the lower mind and the higher mind and to whatever extent the communication between the lower mind and beyond the higher mind results in artistic output, and by that we mean explicitly in the realm of textual output, image output, acoustic output, even (olfactory) output affecting the composition of fragrance. And so, explicitly designed to record and compile into an archive, those products addressed to each of the sense-doors of the human bodymind.
And that is to be its mission; and that is the intention for its existence, and the motivation for its actions, so as to form yet another centre of excellence specifically addressing the current imbalance between commercial output and spiritually generated output.
By these means we intend to add future weight to the recognition that it is certainly true that humans exist in a domain generally invisible; that compatriots of embodied minds can influence those bodyminds; and that the qualities of communicative process can represent pinnacles of perfection of each of the expressive arts.
Eventually the fact that that is the case will lend some minor sense of credibility to the distinctions between the lower mind and the higher mind for each person, and the process of communication between the lower mind and the higher mind of each person, if supported by the willingness for that communicative process between the lower and the higher minds.
That will in turn lend some support for the cultural expression of that awareness into a non-religious recognition of the factual nature, the non-reified factual nature of the accessibility of the higher mind; the existence of the higher mind for each individual; the appreciation and understanding of the models associated with the lower mind, the higher mind, the group identity, and its location in agapéic space comprising a suitable areligious expression of the factual nature of the origin and endpoint of humanity.
This is our intention. For far too long the expropriation of that understanding into religiosity has prevented and obscured the identification of these aspects of humanity as being simply factual.
The difficulty of course is related to the generally invisible nature of the appreciation of those things. The misattribution* of the god-idea, the god-label, the association of those things with retribution, guilt, symbolic or literal punishment and the hell-idea, has been sufficient to entrain these aspects into the realm of fantasy, foreign precipitation** engendered in far-place and far-time and hence into the realm of the imaginary and the futile, from the perspective of the modern ethos.
And so we present again our attempt to act in ways contrary to those destructive hypotheses and bring into present time and the post-2000 millennium another statement, derived in identical fashion through mystic communication and capacities, as has driven every expression of spiritual understanding throughout time.
So we have at this moment the opportunity to state these things again, for it must be repeated in order for the primary intentions, the strands of detailed intention and their reach into explicit categories of existence so as to record for posterity those elements of our intention, such as to anchor within the current century at this time the fact of another record of spiritual transaction and the future possibilities contained within that.
Our participant, comprising the accumulated bodyminds of the several individuals now associated more-or-less centrally within this intention, are merely part of our expression into this physical space and time. This is no different from the accumulated information gathered in any other physical place and time, except to the extent that this is a high quality recording. At different physical places and times, different aspects of the identical nature of the prior existence and posthumous existence of the spiritual place and time as abode for every identity, is emphasised in different ways. This opportunity is taken to assert again the background reality supporting this foreground reality in this physical space-time domain. That makes it neither special nor privileged in any absolute sense, merely another in a type.
And so, as in all other times and places, we would support this with attributions of truthfulness, honourable intention and specificity exceeding those of the individual personalities through which this message is conveyed.
P Well, it looks like that is the end of that.
(added 20110207) * For some 2-3 weeks prior to this statement I had been impressed (= felt spiritual pressure to contemplate, be aware of, to question) to consider the idea that the word god as utilised in the Abrahamic religions and more widely, was useless, and should be discontinued as a meaningful label pointing towards any spiritual identity or combination of properties, because it had been awarded too many attributes over time to have any exactness of meaning. And particularly so in the context of this teaching, with its emphasis on higher and lower mind and remoteness and non-identity of the spiritual source of humanity.
Since receiving this 20110201 channelling, all such impressing force lifted from me. I therefore conclude it to have been a necessary preconditioning to enable me to more easily and accurately receive these ideas. They would no doubt be seen as radical by religious traditionalists.
** And now regarding the term 'precipitation': I feel the intention behind its use here indicates the chemical process as yet another model of the means by which information emerges from the non-physical into the physical-domain, in a similar sense to the phenomenon of condensation, in that a simultaneous emergence into a volume of a new state from an existing precondition in which a distributed pattern experiences a change of state (in the chemical sense).
So this usage of the term precipitation utilises the transition from liquid to solid transition, in similar manner to the gaseous to liquid transition of condensation, as a metaphor for the emergence across the spiritual-state to physical-state boundary, hence reinforcing the impression of boundary, prior-state and subsequent-state conditions of essentially similar phenomena merely appearing in different modes in the two domains. In all three cases the transition is from a condition of invisibility into visibility.
Peter Calvert - AgapeSchoolinz