Extracted from Guide document 20120426 Vipassana 13 Keiths questions 2009b.gde
I have designated this retreat specifically as an opportunity for those I consult at such times to answer Keith Hill's 67 questions.
I'm preparing the laptop for retreat by deleting unused software, defragmenting the hard drive & using a USB drive for storage and confirming the external ergonomic keyboard function for transcription. It all seems in order now although I had to run the defrag 6 times !!
P I have arrived here and set up my laptop + ergonomic keyboard + 4GB usb stick for storage of these files. Surprisingly I do not feel hungry yet even though I have had no breakfast nor lunch and spent about 3 hr this morning painting the final coat on the back wall of 43C Sillary. So my body is a bit sore in places (neck) and I will need an early night, I think. The beach is occupied only by a few birds and no-one else seems to be in residence here at Matapaua. The weather is intermittent rain from a moist north-easterly so warmer than I have prepared for. But no doubt that will change.
I forgot to bring eggs and coffee but otherwise I have a lot of food. Recently I watched a tv program of a brain blood flow scan before and after coffee in which the coffee induced a 40% bloodflow reduction in the brain!!! That's a worry! So perhaps I will drink something else as well while I'm here.
Keith Hill texted me today to express his appreciation for my undertaking this retreat for his benefit. His 66 questions will exercise all my capacity, I think, given their scope. But I have already had internal confirmation, after reading them through initially some weeks ago, that they will all be answered. So we will see.
I've brought my art set (ex The Warehouse) so if any imagery arises at least I will have a reasonably comprehensive range of tools by which to portray it.
Power intial reading = 14379.9 - 14222.5 kWh
= 157.4 kWh
Petrol $ = Filled up tank completely in Hamilton
Trip km = end - 156156
Food $ = 18+35+4
Wine $ = 25.00
Batteries - lithium =
1.4 20120427 SOS_Task - teach simplicity of death
P Have slept after breakfast and was woken by sudden chill signal so have risen to write as requested. Rain has returned and it is a grey and dismal day outside. Inside me the sound of tinnitis (energy?) in my ears is loud now. I feel calmer than before but not yet fully rested.
^It will be three more days before we can depart this earth together for an introduction to the skies and beyond. Get (cooking) oil and coffee to sustain you in the ways you prefer. That is all.
P Drove to Kuaotunu for oil, coffee, milk ~$18. A feature of my stay so far has been awareness to an unusual degree of the small fears, anxieties and old injunctions concerning safe navigation, of walking around in hazardous territory like paths and rocks that may be slippery with moisture and slime. I seem to have greater awareness than normal of a deeper layer of early experience in which parents or other caregivers gave such verbal messages or I experienced such things myself. A small amount of presumably Rena shipwreck debris is washed up on the shore - plastic pellets and noodle flavour sachets, and I saw a young black-backed gull attempting to eat the contents of one such sachet.
Tired now, will sleep again.
P Woke just now with a train of thought that led to the idea that the emergency call sign SOS (... _ _ _ ... = save our souls) is fundamentally inappropriate as souls are never in significant danger so do not need 'saving'. It is obvious to me that the thrall of Christianity has been such as to yoke the myth of soul loss to the idea that to save a person is to save their soul, a task self-ascribed to Christianity who invented the myth in the first place!
^Not quite true but sufficient for the argument to have impact.
Then how did the myth arise originally?
^The most ancient cave dwellings show the impact of the experience aquired in trance when the populace knows not of their destination at death. A primitive (= inexperienced) soul does not know where to go and has to be led away at their death. That means that any population (and here invoking the steady state model, for it is not necessary to consider beginnings) has a co-population of lingering spirits. So there have always been those who act as shamans (in care of the local community including the lingering dead remnant) who have been spiritually instructed in procedures of such care. The variability of such a shaman's perceptivity, multiplied by any such percept's dependency upon the belief-set pre-existing within them has led to a range of interpretations of their experience acquired in the process of such interventions intended to lead the dead person to the clear light after their death.
Simplified and condensed versions of such experience have been averaged across time and within language and culture to create a variation of the death myth. And its horrors, for everybody has loved a ghostly tale and its exaggerations. So the myth became replete with tests and tasks interfering with the journey home, when in fact it is for almost everyone a simple task easily accomplished.
So the Christians and others before them merely used material at hand to create a religion-specific form of the myth by which to enhance their own capture rate of the living. When that is systematically taught to the young individual then the task is easy. This is sufficient to account for the success of Christianity as a promulgated religion on the world stage. It does not make their version of the death myth any more true than any other historically promulgated version for they are all wrong because they are all exaggerated. It is only now, since the systematic destruction of religiosity by science, that a fresh start may be made in the straightforward description of what happens to most people at death. That is our task and to be done by the transmission of this teaching.
(research origins of SOS on Google. Presumably it is another example of a Eurocentric practice internationalised by their technology dispersal conveying entrenched attitudes within Euro-Christian culture as used within the British naval communication codes?)
1.5 20120428 Pre-life agreement
P Have slept well and long. My body feels rested again. Yet feeling heavy now with input. I will go to my stool to talk into the dictaphone. (I have corrected my various clocks to agree +/- 1 minute to my cellphone as it is the only nationally corrected time source I have access to here. This computer has not been connected to the internet for some months so its clock was 6 minitues in error.) Transcript follows:
^We come on this occasion in order to begin the developmental and systematic aspects of this teaching, fostered and promulgated as it is by the man Keith Hill. Given that it is at his request that we respond to his questions, we feel that proper acknowledgement should be made to the facilitatory agreement that he has with us and with you.
This agreement is of course a pre-life one. When contemplating the engagement with the earthy realm, there was an opportunity, you both felt, to contribute to a sense of deeper understanding of the human condition. It was undertaken in a spirit of mutual as well as self-exploration, self-development, company inspired social development and community engagement. Company in this sense is to be interpreted as meaning that of a social group mutually engaged in curiosity concerning the dynamics of life and existence. And so that is the basis on which you both associate with each other to the somewhat tenuous degree that you do, each uncertain as to the real intention, yet individually committed to the self-chosen developmental path that you have embarked upon individually as well as collectively, as can now be understood.
There is no necessity, nor does it suit the developed personalities of these two, to engage much more closely than has already happened. The mutual regard is sufficient; the respect of each for the other is sufficient; the opportunity perceived in the other is sufficient, so this is the basis of a comprehensive working relationship to the degree that that may be embarked upon and developed further if required. And if not then no harm is done nor opportunity lost.
We speak in this way at the beginnings of this transition into yet deeper states on the part of this one through whom we currently speak. And we would remark upon our input to the man Keith Hill, for he has come to know us well. The combination of two distinct individuals each embarked upon a transitory impulse towards self development, and we mean transitory in this instance to mean for the duration of one lifetime, is to coordinate together for mutual and group purpose. The group in question is the spectrum of humanity currently incarnate. Those not incarnate are in no need of the things we intend to say. Those who never encounter these words will not miss them. So it is only those who are directed towards this material who will materially benefit. And we mean materially in this instance in its metaphoric sense, not literal.
So we come together on this and future occasions both singly and in associated groups and there will be further opportunities, as we so allude, to the progressive development of discussion groups by which to facilitate the access of others to this accumulating mountain of words. There are sufficient now for that in itself to form a significant barrier to those who would approach it, for there is a necessary understanding and mind-set in place before the approach can be made with any prospect of completion and success.
In this, we propose two objectives. One is that a public discussion group be initiated in Auckland by the man Keith Hill. He understands this, he intends this, he has work to do in other directions for necessary money earning and that need form no barrier to this proposal. In Hamilton the situation is somewhat more tenuous. The opportunity nevertheless exists to make this material more accessible to those who wish to approach it. The proposal is therefore as follows:
5 That there be a coordinated intention to develop a summary of the material.
6 It is beyond most other persons capacity and interest to confront this mountain of words, therefore to enable them to comprehensively scan the principles invoked and discussed, is to ease their entry into the mindset able to be established by coming to know of and then coming to know this material, even in summary form.
We leave it to you both to progressively develop such a summarised form and the beginnings have been made in terms of the publications already available by the man Keith Hill as well as those few publications developed and available through this man. And that is sufficient. There is no intention to proselytise, ever. There is an intention to advertise the availability by which this material can be shared.
We come now to a consideration of those factors which may block and imperil the distribution of this information. Fortunately the factors are few at this stage in the history of this small country. Internationally, they are even less. The fact that the material is available from this country, even though it is not obvious from the website where it is situated, nevertheless there is no international blockage nor factor imperilling the free distribution of this information. And it was for that purpose that these individuals decided to locate themselves far from the centres in the world which would otherwise potentially have acted to minimise its distribution. And so this corner of the world is a safe haven in the ambition and protectiveness associated with developed religiosity (whose members might otherwise seek to limit its distribution).
That said, we may continue in our task for this time period, in this instance comprising this coming week and the subsequent week. We anticipate it will be necessary to come again to this Matapaua location, for at this time of year it is suitably quiet. There are no others present nor anticipated. The isolation and seclusion are optimal. The comfort more than sufficient, the sea and wildlife conducive to these explorations in time and space. That is all for this day.
(Recording duration T00:15:32. Transcript completed 09:15)
P My reactions to this proposal are as follows:
7 Keith has already spoken of establishing a group in Auckland
8 Carolyn is establishing a second group in Hamilton and holding the inaugural meeting this week for some men at her house. She has already established her first, a women's or mixed group which now meets at my house fortnightly. She has become a sufficiently competent channel that I felt urged to and did present her with a certificate of proficiency from AgapeSchoolinz.
9 My production of meditation stools is accompanied with an instruction sheet containing reference to the school. That could be expanded upon to include the publications listed above.
10 Given the mutuality of the plan then it is simplest to extend an invitation to Keith to use AgapeSchoolinz identity in Auckland and use the combined publications including the website as study material.
11 Accessibility to Keith and myself can be electronic rather than physical to minimise costs.
12 He is a professional videographer so can develop any video resources
13 Copious audio is at hand for editing as required
14 An on-line presence is all that is required allowing smartphone or netbook downloads after payment
15 Enquire of Lynda re cost & other accounting services? Invoke dana principles already received?
After a 2 hour sit and an hours sleep I'm ready for food. Sunny outside now after morning rainshowers with the wind turned westerly after the last two days of warm northerly.
Have just done my first circuit through the Glades. Only 3 sheep & no houses even yet. The road has been upgraded in crucial locations but no sign of property sales. I am unfit and must walk more over these hills while I can. I saw pig rootings and one keruru and the usual shags in their colony.
My question is, on what basis to involve Keith in AgapeSchoolinz?
Option 1: Consultant for curriculum development
2: Video materials developer 3: Group leader (Ak)
1.6 20120429 Farsight vision_attributions of H+WtBA
P Have started rereading The Tao of Physics by Capra. It reminds me of the appropriateness of advising others of the change in realm number multiplication factor assigned to the model of agapeic space from x12 to x3 and why.
Cold this morning at 14deg. That will make it hard to distinguish the chill signal, except that is felt internally as well as superficially. And yet that is what I was feeling, as indicated by the following transcript:
07:43 Sunday reading
^The rereading of Capra is the essential first step towards reapproaching the analytical mindset by which to again develop curiosity concerning the deeper domains of description available concerning the specifics of agapeic space, as well as the domain of reality associated with the questions that you have come here to receive answers for.
The domain of those questions is extensive. It will necessitate a boundary-free condition to be adopted within the current mind. That is not yet available and so we have set you the task of attending to the explanatory language offered in that text by which to take your awareness away from the mundane, away from the local, away from the body, its senses and preferences and towards extremities in all parameters. This is achievable by the explicit task of expanding the awareness away from the familiar to the foreign and even the nonsensical, and we use that term in the special sense of being unrelated to the senses.
The mind is in fact free to soar into any realm at any moment, for any duration within any timeframe. That means that all of existence is accessible to the unconstrained mind. The frameworks of thought generated by locality, by embodiment, by emotion, by relationship - all act to constrain the mind and its reach. That is a sufficient reason for the universal requirement to self-isolate in order to bring those unconstrained realms into view. That also is the requirement for the necessity of having mind-expanding literature at hand in order to focus (more distantly) as you did this morning on the night sky, because then one's perception is not confined to within the atmosphere. And it serves to remind, as it did this identity this morning, that there are realms upon realms of distance, phenomena, locations far away, of unimaginable magnitude physically present to the senses, only awaiting the tools by which to bring them close and hence observable. Those tools (e.g., telescope) are not accessible to this individual but the exercise was sufficient to remind this individual of the extent to which the world is bigger than this room, this body, these emotions and thoughts.
The universe is correspondingly larger. The realm of all that is, unimaginably larger again. So we bring, through that reminder, that entire realm back into the central awareness as the vista subject to exploration in our time here.
So become settled into that magnitude of awareness and cease the now reestablished self-confinement into the limits of the present sensory systems of the body and the local awareness of the mind. For that is the challenge, to exceed those known things. That is all.
(Transcript completed 08:21)
P Have sat in meditation for some time then had the following model arrive to my awareness after a chill signal.
I have always had difficulty with the idea of the interpenetration of the physical by the spiritual. This model seems to address that by providing a tangible replica. Transcript follows:
07:45 Model: Air-fog
^This is in relation to the interpenetration and a model for interpenetration of spiritual reality with the physical domain, where the physical domain can be envisaged as particles of water in the form of fog or cloud distributed through air as the underlying medium, in which the spiritual reality constitutes the air, of finer particulate material or a continuous medium in relation to the particulate nature of physical reality, perhaps comprising atoms represented by the particles of water within the fog or cloud.
This provides a tangible and perceptible model, for most people have experienced being in fog or in cloud and so they have a direct percept of the fine particulate nature of the fog particles within the magnitudes finer particulate nature of the air within which the fog particles are suspended.
And so the idea of the universal field, one could construe it as, of the air interpenetrating the mass of the fog or cloud, is a useful model for the way in which the physical reality is distributed through the underlying spiritual reality. More or less dense, perhaps, in terms of the concentration of the fog, representing perhaps variations in density of the physical domain, yet still supported and distributed through the underlying spiritual domain reality.
P Have sat, slept more and walked on the beach. The reactions against this discipline are starting to surface - how to occupy the time?! I guess read more of the set text :-) I am again collecting the stone-age artifacts that literally litter this beach - slivers and remnants of rock deliberately broken to get a cutting edge, presumably to process the sea harvest in other centuries.
Have just reviewed Powerpoint presentation Models of agape v3 on this usb stick. It needs updating before being shown again to accommodate the change in units. Did that - no longer Tafu! Now kAfu!! Now suitable for showing again.
Also reviewed PPP Why meditate: sense-door models. I could usefully extend on this I think. Download these to archive in desktop computer.
P Have eaten then slept a lot more, woke from unlikely dreams then meditated for a while. I asked for cleansing and alignment with my purpose for being here. I feel I'm making little progress in attaining a state required for effective channelling of deep questions, but will persist. I know that at any time I will be accessed and that it is not my will that counts in this process. And then I immediately felt chilled and got the following:
^We come on this occasion to give reassurance that the process is proceeding adequately if not well. The establishment of purpose in this activity has rendered the individual into a state of resistance and unwillingness and these barriers and hurdles need to be overcome before the bulk of the material will be transferred. We antipate one more day is all that is required. The sleeping is a form of resistance and we suggest that it be dispensed with.
P So that is plain.
P I've just finished an extended meditation in which I wound up saying "I give up, do with me as you will." And later, that seemed to enable an opening out of awareness into haric space. And freeing the sense of connection to this physical place, feeling a sense of movement, the capacity to move and the capacity to go where I chose.
So I chose to visit Janet and I'll draw an image I saw of her lying sleeping and simultaneously in her spirit self manifesting alert joyful awareness, sitting up as in a cherubic self (co-occupying some of her body space as if she were sitting on the same bed surface she was lying on). And feeling very loving towards her and seeing her change to a delicate shade of pink on the receipt or perception of that affection. It was lovely.
And then electing to visit Keith, and whereas Janet was far on my right side, Keith seemed a little left and he was on the same level whereas Janet was a little lower. And it seemed appropriate to soothe Keith as I think he felt a little frightened on his perception of a foreign presence on the spiritual level. And there seemed to be structures (around him) or he seemed to comprise structures or to have structure in that space. Which seemed to be constructs perhaps of his belief systems or whatever, I don't know, of a pale grey colour, slightly misty. Interesting. I'll sleep now. It's been a very good meditation.
1.7 20120430 Analysis_attribution errors_ASinz_Q1-4
I've just transcribed last night's meditation and will attempt to draw what I saw, including plan and side elevation views of the spatial relationships. I speculate that Janet was on my right because she has a higher WtBA than I do and K a little less. Chilled now.
^We have some comments we could make if you chose?
P Yes please. (put on dictaphone microphone headset)
^The comments are as follows:
The relationship between the pair Keith Hill and Janet Oliver are complex in the sense that the spatial relationship with you is not simple. The fact that you chose an arbitrary position from which to conveniently view them does not properly say anything about their relationship with each other. And so it is essential to retain the awareness of one's own location and make attributions about any individual only in relation to yourself, not between those others.
In that sense it is completely appropriate to attribute to Janet with respect to you the attribute of higher willingness to bequest agape. It is also appropriate to observe that she was a little lower and hence attribute that she has slightly less hierarchy than you do. It is completely inappropriate for you to thereby make any attributions about her status in those ways in relation to Keith Hill. You adopted a different position to view him in proximity. That viewpoint was appropriate in the sense that he is of slightly less willingness to bequest agape. He is at a considerably higher level in hierarchy and it was your freedom of movement which enabled you to approach him on that level. That says nothing about your hierarchy in relation to his, for they are identical.
So the attributions of these estimates on those scales is fraught with error. Any assumptions are only that and it is a fundamental disappointment to us that this framework of understanding can lead to such easily-made errors of attribution. Nevertheless it is the best that we can do given the circumstances and the lack of any reference points in that space.
Some individuals are much more fixed, we would comment, in their location than you are or for example Janet is or Richard is, for you have become proficient at moving yourselves with freedom in that space, to go high or low, towards the apex of that space or low down. There are many parameters of movement which are not even represented in that simplistic framework and yet you three have practiced them all whether you are aware of that or not. Somebody relatively unpracticed as in the case of Keith Hill or the ordinary individual is essentially located in one place in that space as assigned by their actual values on those scales. This is not a fault. It is an attribute and represents accumulated experience and nothing much else.
The structures you saw around the man Keith Hill are of course of his construction and they are his castle and he has built it and this is one of the first examples that you have encountered of the extent to which an individual can, for a variety of reasons, construct such spaces within which to occupy themselves. It is perfectly true that it is an attribute of Keith at this phase in his experiential learning to believe that although it is possible to adopt a perspective that one is safe, that his is an example of creating that to be the case in a literal sense by those structures. They would be found to be somewhat impenetrable were they to be closely approached. And it is an indication of residual and unprocessed fear on his part that has caused him to construct those things. This information should not be included with the transcript, we should note. It is for your eyes only. There is no point in critiquing, as he may feel it to be, his presence in these parameters. We recommend their deletion from his record as sent to him in due course.
08:06 Monday 30th April 2012.
Completed transcript. Immediately chilled again now.
^With the completion of that transcript we would now move on to some other matters. We have before us a large task. We therefore suggest that the drawings be done this afternoon and this morning be devoted to beginning the approach to the complex task of attending to Keith Hill's questions. We therefore suggest that the material be brought out and previewed by reading through it so as to refresh yourself and us through your eyes the explicit detail of every part of that material. When that is done we will have more to say.
While resting my eyes prior to reading the questions, I had an image of a possible scenario for linked groups in Hamilton & Auckland, connected via Skype or similar so each group can see the other and questions could be fielded at either end by Keith or myself. That because of the expense thereby saved in weekly travel costs. That would justify the big screen!!! But also that anyone else could connect via their smartphone. Consult with Keith. Would 3MB/sec be enough? Would his presumably Apple system communicate effectively? Does he have a display projector or similar? What is the demand? How to ... too many questions. What money is there to support the technology and support staff? Chilled again:
09:20 Regarding an imagined scenario for electronically linked simultaneous groups in Auckland and Hamilton:
^There are many options such as has just been envisaged and imagined and it is a potential solution for the school to provide a broader delivery of the curriculum and allowing a marketable product in a reduced-expense environment. The presentation need not be to university standard, no-one would expect that but it does enable the two primary teaching faculty, if they can be described thus, being Keith Hill and yourself, to communicate effectively and to collect the video footage as an ongoing resource for separate supply. By these means a monetarily viable operation could be developed if it is intelligently run and with proper presentation. The combination of the two is much more viable than either alone, given the mix of skills present between you.
The participants in both centres are entirely capable of contributing according to their experience and a warm and congenial and collegial environment could thereby be created.
I have read, walked and rested but seem to have insufficient energy to happily confront to channelling task within the expected timeframe and have received the comment "the body is getting old (!!)" Please advise on how to maximise its utility in the present and future? Does it need the multivitamin, zinc and fish oil? Is that sufficient? What do I need to do to maintain good energy levels sufficient to the spiritual tasks? And to love and sexual relationship in future?
^We will answer these questions at another time. For now, take dictation: (went to my stool with dictaphone and without reviewing the question again, received the following response:
Keith Hill's questions:
1. ^There are many possible ways in which the physical universe can be regarded. One of them is via a steady-state model with oscillations. Another is to take a fragment of that timeframe and regard the model for one cycle of expansion then contraction. A third is to take an overall view of the multitude of universes, independently, that is, without interaction, proceeding through cycles of expansion then collapse.
We suggest that a field view is the most comprehensive available. In that and within an appropriate timeframe it is possible to view the expansion and contractions occuring in an un-coordinated, even chaotic or 'noisy' (i.e., rapid) manner, each contributing to an ongoing exploration of the range designed (I hesitated over this term but it was a best fit) to be explored. That is, the mechanical, physical optimal arangements by which to provide environments for myriad life-forms.
From this perspective there is no attachment to the outcome of any single lifeform. These are experiments, if you will, conducted from a level in which there is curiosity and goodwill and complete disregard for the birth and death of species, let alone individuals, seeing each as an opportunity-set for the construction of yet more varied lifeforms and the means by which to accumulate the information thus generated.
On a timescale of such as to include multiple expansion and contraction phases of multiple universes, arrayed as if on (the edge of) a field for observation by an observer, then the timescales are merely beyond human comprehension and no numbers are applicable. Suffice to describe it thus; suffice to see it as a large scale experiment; suffice that there is benign goodwill at the outcome, which is not predetermined.
(Space seemed unlimited above, below and all around and everywhere similar in character in this vision. The observer was not observed by me but was known to be there. The individual universes seemed somehow tethered to the edge of the viewing field equidistant in a radial arc from the locus of perception by the observer. I sensed my view was partial but have no way of knowing what lay beyond the limits of my perception although there were no other features visible in that scene.)
That being the case, then from that perspective the attainment of life is a probable and unsupported phenomenon. In that sense the entire field of expectations generated by the human has no meaning other than to the human. And for the purpose of that statement we define the human as the species in its long term development and decline. In just the same way as for the human, innumerable other species experience the phenomenon of the emergence of awareness, sentient awareness in this instance, we should clarify; the progressive development from that to alert intelligence and then the demise of that with the lifecycle of the associated star.
The gathering of information is left not to individuals in the sense that any human understands themselves to be an individual, but to the individuality at the group soul level, for that is what survives. That becomes the repository of the accumulated information which is in its turn and in a way unable to be articulated, transferred to the next higher level to which it has responsibility. And we may not articulate anything at all about either that process or the phenomenon of transfer or the destination of that information. Suffice to say that it happens and it constitutes the meaning for all of the activity of growth, emergence, decay and demise.
So from this extremely long term and broad perspective across all species that have ever existed and will ever exist, to the extent that they develop sentience, consciousness, emergence of a spiritual container for that consciousness and then the retention of that information at a higher level, we would say only this - it is a circular phenomenon. (I thought of the taijitu at this point. That may be the most relevant symbol in existence)
Within the perspective accessible to the human, it is the nature of the expansionary impulse which is the underlying motive for development, emergence and conclusion of every species. (end)
See sketch of field perspective.
2. ^We feel we have addressed options a) to e) in the foregoing responses to Q1. However there are some additional factors which we would pursue as follows:
The first is that there is no such thing as a 'heat death' collapse. What is referred to by that statement is merely the return to the singularity. The second point is that where the number of expansion and contraction cycles reaches a very large number, then the utility of the experiment has expired, for within that range of conditions for which that universe was designed to explore, sufficient data has been captured, therefore the expansion is not re-initiated. This is not to imply that an expansion requires initiation and it may be equally valid to state that the contraction is truncated. Nevertheless on the timescales referred to, these distinctions are of purely academic validity and having no real validity.
3. ^Addressing the dark matter issue: There is no theoretical reason for the dark matter to ever be manifest, precisely because it is unmanifest and deliberately so. It is not necessary for the dark matter to come into manifestation because what is present is enough. It can be considered a mass resoivoir by which to generate proper conditions for the development of that particular universe. The fixed ratio of dark matter to observable matter is one which is purely convenient in order to specify the conditions which are to be explored in that particular universe. In another universe the ratio would be determined differently with a corresponding variation in the conditions achieved in that universe. And naturally it is not feasible to say anything meaningful about the distinctions between one universe and another, for the main focus of this discussion is in fact the current universe of which you are a part and not any other. Even though they are referred to they are not intended to be discussed.
The dark matter can be considered that energy which is not manifest into physical form. Just because it is not in a manifest physical form does not mean that it has no influence on the functioning of the universe in terms of its gravitational forces.
We therefore set the scene for responding to Q4 in terms of the age.
Q4 ^Given that it has no meaning to specify how many expansion and contraction cycles the current universe has proceeded through, there is no point to attempting to signify the age of the universe apart from within the current expansionary phase. In that sense the expansionary phase has been occuring for about forty billion years. The exact number is not of particular relevance. The errors in the estimates to date are because of measurements not yet made. The death of the human species will occur within the lifetime of this particular star, which will occur long before this universe experiences the peak of its expansionary phase. Therefore the timeframe which has meaning for humanity is that of its arising and its destruction by that local star. There is no possibility of escape from that event. It is sufficiently far distant to concern no-one, even to the five hundredth generation from now. Therefore again it has no true meaning.
1.8 20120501 Q5-9
Cold this morning, a southerly and clear. My resistance is strong this morning. I arose, had a big plate full of oats and juice, lay down in spite of the inner voice instructing me not to and slept for another 1.5hr! I have found a baby-changing mattress to rest my knees on when I sit. That felt comfortable but the cold and the white-faced herons hunting insects on the mingi-mingi were distracting.
It is clear that the new stool design is an improvement - as strong and lighter than the Mk4. Only the cover remains to be finalised. Chilled knees now, will sit again.
^Now that we have your attention we may continue to address the questions from the man Keith Hill.
From the perspective of the image projected into this mind whereby the multiple universes are arrayed in space going about their progressive expansion and collapse, we see no need to postulate that there is any shortage of space, which is the implicit and underlying attitude relating to any question regarding whether space must be manufactured. There is no shortage of space!
5. So regarding question 5 concerning a definition of gravity: The experimental conditions for this multiverse are such as to confine a maximum expansion within certain limits. Those limits have been determined within the context of each universe in question. There is a relationship between the expansionary impulse which is the fundamental reason for the singularity to expand, and gravity is there to organise the resultant structure, whatever that structure may be. And so it acts both locally and at astronomical distances. The attraction experienced by one component of matter for another component of matter is a variation on the attraction of matter for itself. Given that the original bulk of the mass was located at a centroid, then the far-flung extremities still in their trajectory are nevertheless experiencing that self-constraining force. And in due course that force will be responsible for the recollection back again into a contractionary phase. The nature of the attractive force is no different from what has already been determined. The range of the attractive force is without limit. And so when the momentum of the expansionary phase balances the attractive force, that will signal the transition from expansionary phase to contractionary phase.
The issue is partly the dark matter and/or energy which remains the focal point at the centre of the universe. Given that that has yet to be identified, although its properties are observable, the apparent local attraction will be seen to be only a small part of the attraction of that central mass. Explicit within this is a lack of understanding of the properties of the remnant central core to the universe. Its temperature is within one degree of absolute zero. Its radiance is therefore undetectable. The penetration of investigative effort through the universe from this small planet around this small star on a radial arm of a galaxy far from the centre of the universe has not yet penetrated far enough in order to begin to observe let alone measure conditions towards the centre of the universe as a whole. It is the limited observational factor which is the issue preventing full appreciation of the dynamics at play.
The attractive forces between matter are already known and they do not differ between elements, molecules, atoms etc., in this region of the universe from any other region of the universe. The factor which brings coherence to the entire dynamic of expansion and contraction of the universe is simply unobserved to date.
6. Our definition of space is the field of existence within which activity can occur.
7. We feel we have addressed Q7 already and by implication Q8. We disagree with Abdullah.
9. On whether the universe is an open or closed system. We regard it as a closed system. It is complete within itself. It requires nothing obtainable externally. The developmental internal forces are entirely adequate to drive all behaviour.
Yesterday I found a yellowhammer sitting on the grass by the house next door. I stepped quietly past it and wondered if it was dying, although its eyes were open observing me. This morning I realised it had probably been stunned by flying into the glass balustrade around their deck. When I checked it was gone, I was pleased to see.
And early this morning while still dark I was woken by what sounded like several kilograms of muscle enthusiastically galloping backwards and forwards across the deck at this house. I presumed it was a possum but did not arise into the cold to check. I guess nowhere in the bush exists such a level playing field ;-)
Have started playing with flour. With no eggs nor butter here I mixed wholemeal flour with sugar, oil and water and pan toasted them into little rocks :-) then mixed them with tuna for dinner. Filling, nutritious and chewy. But not delicious ;-)
Found Islam, a short history by Karen Armstrong and read some. Photographed drawings made so far, will enhance them via computer in due course
Have sat in meditation for some time and felt happy after asking for a blessing on this place to last 500 years. I saw and specified a zone of harmony extending with spherical radius of this house to the road hilltop. And decided to gift a copy of AHLove to this house library in appreciation of my time here over the years as it has been so productive for me here in such optimal conditions.
After I put down the dictaphone was immediately chilled and advised to rest!!
1.9 20120502 Multiverse_solarspace_Q10-13_lila
Have this morning felt I needed to read more of Tao of Physics before continuing with the questions. I am now starting the section on space-time, which is appropriate given the content of Q9.
I feel there is more to extract from the air-fog model than I have thought of so far, particularly in relation to dynamics within it. So sat in meditation for a while, visualising relativities in movement, the creation of local frames of reference etc., effectively projecting it to astronomical scales and felt confused but got an intimation of clarity to be provided later. How is the velocity of light related to that space? Enjoyed a breakfast of fresh apple pureed in juice on oats. I am learning to use a blender at last!
Have read more then slept then eventually sat in meditation again, receiving the following:
^In interpreting the multiverse image, convey the connection between the central observer and the array of cycling universes as a mesh through which the entire individual universe can be observed. The mesh forms no barrier to observation. A thin tracery of white or pale grey lines would be appropriate for the mesh, only slightly visible against the essentially dark background.
Regarding the air-fog image, more detail will be given later.
Regarding the multiverse vision, the angle of view laterally might be as much as 50 - 60 degrees, perhaps as little as 45. Similarly above but that was a featureless place. The array of universes seemed a little distant as if a couple of metres diameter at 20m or more. There were maybe half a dozen universes in view, probably not more than eight. Each universe manifested a similar maximum diameter before collapsing again. The implication is that in the same way as one would locate significant firecrackers somewhat distant from a house for simple reasons of safety, so also in that field of observation, the undetermined behaviour of the universes would be placed at some distance for safety in the experimental setup.
P For a number of days I've been feeling significant turbulence in the dantian and it feels a bit as though that is being stepped up perhaps in order to enable these responses.
I've imaged spiralling out of this place up into the solar space above the earth as if on a long string. But my point of perception being separate from - as if the body - flung in a circle around the lower portion of the earth as it rotates in space. And playing catching up then slowing down and then moving to a distance, watching it being flung around. And then to slow down internally so as to observe that process happening so fast as to the arc of the swung body appear as a disc, as an exercise in changing the rate of perception or the thought rate, or whatever, or the change of experienced time.
^And with that detached perspective, we can move on to the next question, being Q10.
10. There are many components to that question and we address them one by one. The aspect we elect to address first is the concept of the spiritual (domain) 'feeding' the physical domain or manifest universe. This is true. There would be no physical universe if it were not created and supported in the sense that we have indicated in the initial vision of the multiverse and the intention for which that was created. That being the status of the situation we may amplify that by saying that hidden beneath perceptivity in that multiverse vision is an entire detailed structure which is rather too complex to explain in any depth. Suffice it to say that there are nodes within that - and we will be required to use the language contained within the questions otherwise we will depart from any potential for being understood - within that spiritual universe. And we identify for the first time that that is the nature of that vision. That is its manifest content; that is the contrast between that and the universes, which are a deliberate creation.
And we regret the reluctance that this particular individual has towards the language of creation versus chance or randomness. We intend that the meaning-set associated with the term creation is in the experimental sense, not the apocryphal sense, not the god-language sense, not the sense contained within the argument for or against the idea of creation in its religious sense. We are talking about a context within which there is benign interest in learning something. And for the purpose for enabling that learning, a structure, a tool or a machine is first imagined and then fashioned. The capacity of any individual to engage themselves with this perspective, this mind-set, this exercise in curiosity, is what we mean when we use the terms creation and created. We explicitly divorce this discussion from the entire history of the created universe in this language as well as all others, for so many dimensions of that term serve at this point only to confuse, that although we must use the term in its secular sense, if we may term it in that way, or its scientific sense as we could also designate it, within the realm of the language of discussion, being the English language as used in this particular small corner of the world, we elect to nevertheless utilise that term for its simple conceptual set or simplified conceptual set, disestablishing explicitly those other attached conceptual sets as we have just referred to.
And that is the sense in which the physical manifest universe is contained and supported within a domain in which there is manifest intention to explore, to run the experiment, to collect the data and then allow the experiment to either self-terminate or to deliberately end it.
So in that sense the physical universe is closed in physical terms, but not closed in terms of embeddedness within a broader supportive field and realm of existence. Not that there is any significant transfer of anything other than intention and a confinement in location in that realm, for the experimental procedure has been to seed the environment in physical terms and then simply watch it proceed in its cycles of a variety of forms including expansion and contraction and the resulting opportunity-sets that arise within that for the spontaneous formation of life.
And we would expand momentarily on that feature for it is certainly true that as the opportunity locations (are formed), being environmental niches for species to exploit, so they are seeded in the sense that organisms are created and then left to their own devices in any of the myriad environmental niches. In the same way, the pre-human species, its forebears were spiritually created, seeded, if you will, and then left to their own devices. And as they progressively, through the process of emergence, became ready to be occupied by intellect and purpose, then that was done. The extent to which these experiments have been established is beyond the scope of any individual mind to encompass. So it is in that radical sense of limitation in description that we can function at this time, merely to point to the process which is dispersed, occuring over multiple time periods and with repeated injections into the environmental niches that have emerged. So it has been the opportunity to play with the construction, deletion, extension of species as occupants for intellect and purpose that have been specified in the experimental parameters. (See lila - the play of the gods. This perspective has been given before now)
11. Regarding black holes: We have no intention of responding to the myth of the black hole and the varieties of speculation that have arisen in attempting to understand their function and purpose. We regard the phenomenon as entirely natural. It is a long term phenomenon. When it accumulates enough matter it changes state. And that is the extent of our description.
Similarly: 12. We postulate no existence of white holes. 13. We have already addressed in our preceding remarks.
1.10 20120503 Q14-20 KrishnaBG_vision aqua-gold
P Last night I read Capra (Capra, F. 1983 p199) where he quotes Krishna in the Bhagavad Gita "But I am not bound by this vast work of creation. I am and I watch the drama of works." I feel that identifiably describes the perspective in what I was shown on 20120430 of the multiverse experiment.
Texted Keith to advise progress. Washed clothes. Cold and clear this morning from southerly wind. Fingers stiff so typing slowly ;-) at 11 degrees inside.
Will modify drawing according to instructions from yesterday. Done. Turned on heater. Cleaned plug contacts to prevent fire. Chilled again. Will meditate.
10:58 After meditation
Confirmed wall power point was now cold as a consequence of cleaning salt-atmosphere-corroded hence high surface resistance brass plug pins, so can confirm that as a sufficient intervention against exacerbated risk of conflagration. (scraped brass phase and neutral plug pins from dark oxidised condition to clean bright yellow condition) Turned heater off as now more comfortable at 15 degrees. Transcript follows:
P As soon as I sat down for a second half hour of meditation this morning, pulled my woolly hat right down over my eyes, with my eyes shut, a field of bright blue interlaced with a fine pattern of gold threads sprang into my awareness. I think I've not seen that before. It's certainly not what I see when I open my eyes (now). And I presume it's a perception through the ajna. My question is, what is this for? And in the back of my mind I know that this is a simple perceptual tool. The bright blue has gone now. It was very distinctive to begin with, a lovely bright eggshell blue, one might call it. So a question is, what is that perceptual tool best and most appropriately used for?
^And we would respond to that. These perceptions and perceptual tools are given to you for your own illumination and awareness. They are utilised on this occasion specifically for the coming to know of things which have been known at other times through these identical processes. It is a means by which to come to know in a repeated way and thereby conforming to the preferred protocol of repetitive awareness whereby the populace at large, should they wish to become informed of these events, techniques, actions and results, may modify their understanding of their place in the world and the nature of the world and its underlying constituents as well as manifest forms, (and) their own behaviour and beliefs in optimised form rather than falsified form.
So we come this day again into your awareness in order to remind you of these things, to show you occasionally that which enables your own enthusiasm to be sustained. And we note that you actively require this, as in these latter days in your life the focus again has fallen short of the intensified curiosity required in order to seek beyond the mundane and the superficial to underlying forms, factors and knowledge.
So we would that you understand these things and take them deeply into your own being so as to sustain as best you may that opportunity which still confronts you, to be a beacon of light and hope and understanding through the things that we say through you. For that is the promise and the opportunity, to say again those things said before but (now) in this language and this time, for the things themselves do not change, merely their visibility is a variable.
And so we wish to take your attention now to another level in order to acquaint you with activities there. ...
P Experienced an image of myself as a black wavy-haired handsome (white) male as if in a white uniform, self-consciously gorgeous, and the attention of women focussed on me. A 'poncy' character, I think. Self-affected, full of himself, making the most of the opportunities. ... I perceive the invitation to come out again, as if to explore the larger self and its qualities. ... I experienced a spontaneous inner aspect, enthusiastic, bright-eyed, curious as hell, simply dashing for the barrier, whatever it was, and bursting out into some external vista, flying perhaps as if a bird on a wing, gazing with delight on what lay outside. Eager to go far and explore and encounter everything.
^And so we would bring these short adventures to a close, simply as a means to illustrate active subpersonalities with desirable characteristics which can be drawn upon as necessary or desired. The fearless explorer is the most appropriate and valid aspect by which to engage the attention and the willingness to go beyond the mundane, the known and the superficial, as we have remarked before. So on this day is another opportunity to address the questions of the man Keith Hill and we would begin that now.
14. ^To succinctly define a) the nature of the spiritual realm and b) the nature of spirit.
There are many entirely satisfactory descriptions of those aspects contained within the monologues and dialogues already given. We see no need to expand upon those because they are sufficient.
The only thing we are inclined to contribute at this point (is) in respect to part b) of that question - the nature of spirit. The essence is human. Spirit in other essences is non-human. Spirit in its highest aspect is that traditionally associated with gods. We decline to use that term because of its confusing connotations. However it is true that at the highest level there is identity, there is intelligence, there is intention and there is awareness and willingness to act in constructive ways so as to acquire information and knowledge. The human is a product of that intention. Non-human realms and a multitude of such are a product of that intention. The necessity (for e.g., embodied humans) to come to know this is zero. The necessity for human and non-human realms to interact is zero and yet in their individual domains and manifesting curiosity they often do so. Many of them cannot, for they are not sufficiently co-associated in order to manifest awareness of each other. The embodied aspects of other non-human species are often confined to very distant planetary systems in entirely distinct and other universes as well as within this universe. And so there is a representative awareness of the existence of other forms of intelligent life, but to expect any listing of such things is inappropriate because it is ineffectual. Sufficient to acknowledge that there are perfectly valid other centres of intellect and purpose, a very few of which have some knowledge of and capacity to co-associate with the range of the human and vice versa.
Q15. ^The physical realm is indeed interpenetrated by the spiritual and we have, some days past, given a visual metaphor by which to indicate that through an appropriate model.
Q16. ^We would deny that there is a repulsive force acting on the spiritual level. There is no analogue of that set of forces existing in the physical domain, existent in the spiritual domain. The spiritual domain, we would take this opportunity to reaffirm, is based on loving attraction and nothing else. The psycho-spiritual feelings quoted, such as lostness, loneliness, ignorance and despair, is not a sense of spiritual fallenness. The sense of fallenness is a consequence of residual memory of being in another place which, because of the forgetfulness and the awareness of the distinction between the slightly recalled conditions in the domain of spirit in contrast with the psycho-social conditions within disorganised humanity, the projection is made that there is a condition of being fallen. Another aspect of that is that there is a location of humanity in spiritual terms which is different from the location in the clear light, and that is the other factor tending to create that perception of living in a lesser place. And the universal social hierarchy, the awareness of the privileged few living in better conditions than the general mass of humanity, is what contributes to the sense that that other place must be better than this. In fact it is not better. It is simply different.
We accept the descriptions concerning "attraction being a manifestation of love and nurturing and creativity manifesting as growth and the desire to obtain knowledge and to understand."
Q17. ^Our preferences in relation to the identification of what we have called the 'observer' in the multiverse is that that term is perfectly adequate; it is distinct from traditional attributions about god-like nature; it is appropriate in these days of the understanding of the representation of all of reality by appropriate models, as well as the creation of knowledge by the construction of experiments. It being the case that we have zero desire to foster any sense of difference between such an observer and any manifest spiritual identity, embodied or not, each of which being a focus of intellect and purpose, is just as capable of adopting the role of observer and creating original things including experiments by which to acquire knowledge, then we are content that that term is sufficiently neutral as well as being sufficiently enmeshed in the connotation-sets appropriate to these times as to require no change. We therefore recommend its use.
^Q18 a) we would describe as the scientistic view, not the scientific empirical view.
b) We would affirm the non-dualist perspective specifically because the discussion related to the condensation of physical things from its underlying spiritual-source energy is the most appropriate by which to describe that process of coming into appearance. There is a distinction to be made between the zero-point field and the realm of spirit, if one can express it such terms. The zero-point field is not identical to the domain of spirit. There are as-yet unformulated descriptions which will enable a deeper understanding of the distinction between the two.
However, the first distinction is that the zero-point field is a field of electro-spiritual properties manifesting points of condensation into electro-physical properties. The distinction that applies can be described utilising the la-Place transform, as has been done by some others. It is the closest approximation to the process by which one can achieve the transition from the domain of spirit to the domain of the physical, the manifest physical in this instance. By utilising the process of condensation there is an implicit link to the model we have proposed, being condensed water vapour within air. That is, an unmanifest form coming into a visible form by a process of condensation.
We assert that this model is a mental-level model, it is not a literal model. Nevertheless the metaphor which it constitutes is sufficient for most individuals knowing of the physical phenomenon of condensation to thereby gain some understanding even if only a mental-level visual form of the way to which one kind of domain can manifest another kind of domain, even though the two are not intrinsically different. It is a model of emergence of the physical from the spiritual, not the creation of a separate domain, although the qualities of the two domains are different but are linked.
In that sense part c) of Q18 is that we reject the idealist monist view because there is no illusion in the manifestation of the physical out of the spiritual reality. However the idea that the physical realm is a projection and created and sustained is valid. To that sense, the monist perspective is non-dualist and is valid.
Q19/20. Understanding that the nature of the human, given their narrowband perceptual systems, implies that any broader percept must come in a non-sensory form. In the sense that a significant percentage of humanity has no interest in exploring the nature of reality because that is not their life-plan, they have other things to do and would be potentially disturbed and even overwhelmed by a perceptual bandwidth which was broader than what the animal form provides. That is the sense in which the statement by TS Elliot was made that "human beings cannot stand too much reality."
There are, however, the remainder or even majority of the world population who are entirely capable of perceiving outside of the narrowband perceptual systems of the human body and organism. The extent to which they find that enlightening or disturbing is primarily determined by the intellectual perspective of the civilisation they inhabit. Where there is an openness in the society whereby to perceive non-ordinary things and be able to discus them without any sense of threat or limitation, when that pattern holds true, then there is no sense in which the human cannot stand too much reality, but rather that a welcoming perspective can be adopted, although it is often true that the information obtained from the non-ordinary perception, that is, through the auric or spiritual channels of communication, constitutes an intellectual puzzle and the challenge then is to integrate that information, coming as it may do with a fresh perspective in contrast with traditional descriptions of those patterns of perception. And that is the extent to which it may be disturbing.
The avatar or the perceptually gifted individual whose life-purpose it was intended to be to investigate these things and provide contemporary formulations of that spectrum of available information through the non-ordinary perceptual systems, is the category of individual most empowered by the challenge and opportunity of manifestation of such perceptual gifts, as they may elect to view them. And so as in this case and with this man and the colleague Keith Hill, because there was a pre-life intention developed to provide a fresh perspective on these categories of input from the non-organism-based perceptual channels, the development of that, the collection of information, the expression of that in academic and literary forms and the sharing of that through social groups and methods of dissemination, is merely what they are here for. To the extent that that has begun and has run part way through its intended course, then they serve merely as an indication of what is possible.
Not of what is better. And this is an important distinction. Every person has their intention. Every person has their life plan to investigate and bring to fruition so as to live a satisfying life and achieve their objectives. It is not a case to any degree at all that one is better than another! The only distinction to be made is the degree to which an individual may, through whatever means, be uninformed that their life has a purpose, that they have a particular and personal set of intentions related to their life and to feel that they are appropriately occupied in those activities so as to achieve a satisfactory outcome from their life plan. One lifeplan is not necessarily the same as any single other persons. Reality is so complex in all of its dimensions that there are myriad opportunities and one person never investigates them all. Therefore there is quite sufficient room for every individual to so occupy themselves and to take satisfaction from that and receive understanding from that and a sense of completion at the end of their life, if they are able to do so.
The contemporary social world is doing humanity a dis-service to the extent that they mitigate or deny this spiritual purpose of humanity. And within that context it is merely appropriate to identify that because every embodied individual is spirit first, foremost and always, then every individual has as part of its spiritual purpose, that is, its lifeplan, to manifest its intention in those terms. And so to the extent that the modern education system neglects to inform the participants in it that such is the case then they do every individual so affected a dis-service. And so we would hold this out as a preferred protocol by which every individual can receive official empowerment, if we may express it in that way, to identify their purpose and thereby feel empowered and righteously so, in terms of their perfect right to investigate those things, and thereby continue to do so. This is distinct from the social objectives of procreation, we would hasten to add. Although those two things are often linked, they are not invariably so.
P That might be it for today.
Have had a long sit this evening in which I sought to eliminate all exaggeration in my appetites. Also sought to cleanse my organism and attributes with the energy of the eggshell-blue (aqua?) & gold. That colour combination is intrinsically and unashamedly spiritual. I will find a way to incorporate it into the website.
I sought an expression in a layout for the observer and came up with *observer*, where the name is not capitalised; the asterisks can represent the multiverse observed and double as starry pseudo-eyes to match the image already generated of the infinity symbol around a sphere, now used in my ASinz business card. I could make some for Keith in his ASinz role to come. And Janet, Richard and Heidi and Carolyn. Alternatives could be °)observer(° or ()observer() (font=fushia) or (o_observer_o) or *observer* (font colour =aqua) or similar. But I prefer the first, so far, partly in that it minimally differentiates that from any one of us down here.
Lack of capitalisation might be a feature of equality of all involved and feature throughout communications, also as a indicator of minimised egotistical expression on the part of all concerned.
Interestingly, the term 'unashamedly' came spontaneously in relation to the aqua/gold combination. It reveals the extent to which I have been ashamed of or tried to hide and definitely avoided flaunting my spiritual aspirations and beliefs. But I also presume it is a reaction to having lifetimes shortened at other times so is probably a simple consequence of old fear now misplaced (in this life's proper expectations).
1.11 20120504 Fear talking_pctrust archiving
P For reasons which have been unclear to me I have been quite wakeful this night and I've just woken from a dream, in which the scene was of a dance or theatre club in which there had been a clandestine takeover by people without obvious (financial) means of doing so, given the level of finance involved in paying off the prior performers (via a $20,000 payment). And it had clearly been orchestrated so as to provide a pre-rehearsed show by strangers. And I was incensed but it looked like by that point (I had been effectively) relegated to the margins and disenfranchised and powerless to do anything other than watch as an entirely new style was inaugurated in the activities occuring in that place (a new song and dance routine).
I woke out of that and clearly heard the words "watch out for a Maori takeover." And that reminded me of the book on Islam and its development that I've just begun scanning, by Karen Armstrong, I think (Islam: a short history) in which there are endless political processes described as well as battles of various kinds during the establishment phase of that particular religion.
Now I'm aware that the material that has arrived in my awareness constitutes a potentially exploitable and marketable opportunity for anybody who could see the potential in it, and it could be bent to those purposes in the same way as every single religion through time has been. And if there is money in it then people after money will come. And so I am reminded that what is being brought out of the 'ether' here, although I feel it to be significant and would like to share it, that probably means that somebody else would like to take it (from me if they can).
I've already had the intimation or (actually) the direct instruction that the records should be retained within my trust and it seems likely that it is appropriate to consult a lawyer who knows trusts to get some advice about these things. And I think immediately of course of Mardi Priest and her husband Dermott O'Shea who acted for me in my separation and divorce proceedings, given Mardi's knowledge of the Theosophical Society and religion (and his of trust law).
And so the awareness having been spread at this point that there is something theosophical or theological or spiritual happening, just because I see no evidence of other peoples reactions doesn't mean to say they are not having them. Given that beliefs are a touchy territory, even though there has been explicit mention in recent days of the lack of threat or at least the availability of freedom to share this material doesn't mean to say that other people might have completely contrary ideas.
And this has impact on my tentative plans of last night to simply give associate business cards to the various people around me and that a tighter structure may be appropriate. Time to get some advice, I think.
I've been continuing to think of the issues related to secure care of the original records to be vested in the petercalverttrust, the necessary involvement with the other trustees Janet Oliver and Richard Bentley and potentially their children, in terms of devolution of responsibility to the next generation. Also of course my neice Lynda Shaw. But the intuition that I just received (now) was that the best protection is to sew it into the public domain. Now interestingly, the spelling that came and the image that came was of the 'sew' not the 'sow' (form of the allophone). And although I know a little of copyright provisions and intellectual property, I don't immediately know how to sew it as if into the fabric of the public domain. So that's an interesting aspect. And I can see that although the original records could constitute memorobilia, the actual information, if it is sewn in the sense of anchoring it into the public domain, would prevent its annexing by any individual or group who were usurpers, in any sense, of its potential, seizing it for their own purposes.
I've been thinking of the extent to which every commercial enterprise in the field of spirituality and healing and education necessarily protects their products. Well, I think I must recognise now that I have a commercially viable product in this collection of text and associated potentials.
I just thought of the emphasising of the role of querent on the website. And a definition of querent could be: a participant in prospecting for experiential learning - one who takes part in the group with the explicit expectation that through the events of the group they may gain information which is useful to their life, and hence to be present with an attitude of openness to learning (from within themselves and from the other participants around them).
Completed the above transcripts. What an interesting time I'm having!
Have oiled the front door hinges, cleaned and oiled and reset the kitchen sliding door track and rollers so it moves freely, waxed the sticky kitchen drawers, washed my jeans & walked on the beach. Now will sit for the next episode.
P As soon as I shut my eyes for this sit I became aware of seeing the swirling currents of what seemed to be a sand in water suspension, orangey-brown particles in ceaseless motion with the eddies and flow of what appears to be a current. Interestingly, predominantly from left to right. Gently turbulent, one might say. There appears to be a textured background behind it, as if looking through water to a stream bed containing stones or similar. The question is, what lies behind that, and what is this material - the liquid, the suspended particles - what is it? I seem to be stationary in relation to the background texture. I wonder if this is the stream of dhamma, a tributary to the river. Who knows?
^We come at this juncture to amplify this observational opportunity. This is a mere backwater in that metaphor of dhamma. You have previously been in that river and into that sea many years ago in a Vipassana retreat. This represents the consequence of protectionism inherent in the musings of this morning. Such protectionism has always delimited opportunities for the expression of dhamma, to use that term - descriptions of spiritual reality and its relation to humanity, to use an English phrase - and confined the influence to a mere backwater.
What we are offering is international scope. The only important thing is uploading the material to the website for anyone to interpret it how they may.
The metaphor of 'sewing the material into the fabric of universal availability', as it may be deemed, the public domain, can be achieved by a simple duplication of web sites. We suggest that the existing website, on an unknown international server probably in the USA, be merely duplicated by a paid therefore secure subscription on a nationally located server (within NZ). The two need not be synchronised but the material, if duplicated from one to the other or mirrored from one to the other, is a convenient technique for radically decreasing the risk of loss of material.
Given the effort expended thus far and the much greater effort still required to present all of the material to the public gaze, then to expedite the mirror within these shores is to enable that metaphor of 'sewing into the public domain.'
16 It need not be expensive. It need not be local within the home city, in fact it would be better if it were not.
17 Further, if the local mirror is in the name of the trust then that ensures the ownership and the act of depositing it into the trust (creates its) ownership of all of that material.
18 It is for that purpose that you have accumulated the funds into the trust already.
19 Prepare a submission to the trustees and all will be well.
20 There is no need to identify the trust in any way on the public web page - they can be identical. Only the specification of the trust as contributor need be assigned. By that means we enable the material in perpetuity, provided the trust is suitably endowed. (how to ensure endowment?)
21 That should present no difficulty. It already has its own banking references (and) its own secure legal identity.
22 We suggest Richards eldest son Geoff as technical participant and mentor.
This is sufficient for this day. These matters need to be settled in this mind before there can be a proper return to the questions in process. That is all.
1.12 20120505 Q21-22_scale of perception
Slept ~12hr last night so I'm feeling quite peaceful this morning. I woke from long dreams involving HortResearch EDG and the stresses and frustration there but also the personnel and my good relations with them. Lyn was being given new clothes and I felt I should check the obituary pages on my return.
I've wiped the windows but they look no better ;-) Then cleaned the lounge windows properly, which is much better. I can see clearly now ... :-)
Today is to be a quiet day.
Time to transcribe what has come today.
I've just realised that an interpretation of the statement that "the *observer* has no concern for species let alone individuals" is that that is not its function. Which would accommodate the statements garnered from the subjects in Michael Newton's work that those perhaps higher selves or entities beyond that were responsible for the design of species, for example fish. "I'm quite good with fish." (Newton, 1993)
^We would interrupt these speculations, accurate though they are, by endeavouring to continue with the questions.
The next section (is) 2: A proposed model of reality and we would comment in the following way:
The model is a useful presentation of disparate facts, conceptions, interpretations and simplifications. As an attempt to contract all of existence, all that is, into one page, it can never succeed. Without a graphic function to accompany it, it is opaque. Not that a graphic model is necessarily less opaque but can give an indication of trends and tendencies which the metaphor of words on a page cannot. And so we would recommend a consideration of the graphic models from the founder of Theosophy (H. Blavatsky) for they are adequate to that task. Their terminology could be updated, we would observe, as the collocation of meaning and representation in words has changed in the intervening time (~125yr).
Nevertheless there are some strengths. We would comment that the eighth level is of course necessary. However there is a useful distinction here only indicated by the 'oblique' between the Dao and Pure Being, because pure Being belongs with Origin of all that is, and the Dao is something else. It is not that the Dao is absolute transcendent consciousness. Absolute transcendent consciousness is a function and consequence of the Dao. In that sense the Dao is the highest level and all else is subservient, a product or consequence. Undifferentiated consciousness, which is what is meant by the absolute transcendent terms in that clause, is the nature of the Dao. What arises from it are the various levels of manifest consciousness subdivided into the various levels. Conveniently, we might add, not in their own nature differentiated in that way, for there are no actual subdivisions in conciousness, that being the nature of the Dao.
The next level, the seventh, is appropriately including active Dao, active Being, because Being is a consequence of the activity of Dao. One could alternatively include that as active across both components (cells) in that array. With that modification just made of providing a blend between the two cells representing the proper connection of active Dao/active Being manifesting the cosmos, we may continue.
The rest of the conception here is essentially appropriate. The exception is the term emergence, for that is a property linked with the seventh level, the manifestation. In terms of the activity of emergence, the active quality, then it is more appropriately placed at the third level, not the second level.
Q21. These conceptualisations as models have the following advantages: They allow a partitioning in the level of consideration of different levels of existence. That is, they suit the analytical mode of enquiry. The experiential mode of enquiry is suitably buttressed and reinforced by the analytical mode of enquiry but they are better suited to a different class of individual. In other words, there is a distinction between the analytical enquiry mode and experiential enquiry mode which tend to be adopted by persons of different personality. It is not that one is better than the other, for the two are complementary, as are the qualities of individuals, one to another. The extent to which the terminology is shorn of references to history and in particular the terminological associations from past centuries and both the tantric and occult, is a means by which to bring the descriptive terminology into the 21st century and leave behind those experiences and speculations from other times and places. In that sense it is useful, and this is Q21a), as an interpretive guide for contemporary humanity. Its virtues we have just commented on. Its limitations are that it is far too abstract for any person to gain any sense of the complex association-sets present within every cell of that matrix for it to function usefully to any beginner. In that sense it is a high-level ordering tool rather than in any degree adequate for presentation to novices and beginners. The extent to which each cell in that matrix can be construed as containing many subcomponents, by which we mean to imply that to invoke rather than the cell but a matrix, in the sense of multidimensional matrix, for there are multiple layers in fact millions of layers behind that top surface, as it were. So although that particular array model has some utility it represents so much as to be of little value in its own right. There is no way around this. The information coding contained within that multidimensional array is so complex as to take any individual lifetimes to come to appreciate. Which is why most individuals do not approach this class of information until they are at the early mature phase of their development as an individual. Approaches by many are made at earlier stages of their developmental path but their understanding tends to be superficial at those times. So it is typically a multi-lifetime task to approach these topics.
In that sense a useful addition to that model could be an explicit invocation or indication that it is a top-level hierarchical ordering of the complexity of all that is and with explicit description that each cell contains multitudes of subdivisions of information. The alert well-educated individual will rapidly understand this. Not everybody is in that category who has some curiosity about these factors.
Q22. We would suggest that it is not a case that cosmological creation is somehow separate from quantum creation, because the two are in the relationship postulated by Wilber (Wilber, K. ) in that quantum creation is contained within cosmological creation in the sense that quantum creation is a result of the construction of the cosmos. They are a deliberate act from the level of the Dao.
P In the previous recording I sensed that my current intellectual grasp of the section relating to Q21 and beyond was insufficient and after making the various comments in it and noting the various subsequent questions, the range of reality being addressed was beyond my current capacity to easily comprehend or appreciate or see the relationships between. I was advised to finish the Tao of Physics then come back to them. ...
The perception that has just been coming, however, is that there is an extent to which the model almost automatically, through its hierarchical structure, presupposes that spiritual identities are somehow separate from the manifest universe -
^And in an attempt to address this we wish to focus briefly upon the elements of consciousness. And noting that consciousness can be equated to identity, but the - what is referred to in some literature as the realm of the 'elementals' - these are aspects of identity, simple and small in nature but containing love and the Dao in their intrinsic nature. And so some of these function as guiders and nurturers of components of the natural world - plants and trees, although not insects, for they have their own inherent aspect of spiritual nature - whereas the realm of the plant has sentience but no more. And so the love with which an elemental - that is, in traditional terms, the gnome, fairy, elf and suchlike, attends to the needs of nurturance of members of the plant kingdom, dedicated and observant and patient; that is, time not being a function of their awareness, for time pertains to physicality and not spirituality - that they are just as constant in their attention to those aspects of the created world with which they are charged in care, as any other aspect of spirituality from any level.
And so one could view this as the fine structure or local manifestation in pure Dao and with a lifetime of existence that begins and ends. So that is the sense in which such elementals have a lifetime, that is, a coming into existence and a death which is at the end of their manifestation. And yet because it is a feature of spiritual life in the same sense that humanity is a feature of spiritual life, it is appropriate to include their death rate with that of the human death rate, for they are no different in significance.
We would briefly remark on the mythology of elementals. These categories and orders of being have been observed throughout human history. There have been a variety of projections made upon them of aspects of the human nature in terms of their psychological characteristics - tendencies towards greed, hatred, avarice, jealousy and suchlike, in an identical fashion in those projections having been made onto the orders of being identifiable as gods in the different pantheons and civilisations in which these descriptions are still extant. The nature of these creatures is never like that. They have love at their core and expression of that as their purpose. Their focus of attention, sometimes being inconceivable if not observable onto other orders of the manifest universe, has identified them as being of strange and enigmatic purpose but mostly benign to humanity. And that is true. They hold no animosity for any order of created being. Their purpose not being directed towards humanity leads there to be no perceivable quality of interest in humanity even though humans in their perceptivity on that level have somethimes perceived them and told stories of such.
The stories have acquired their own momentum and thereby acquired projections about them into realms of the components of any good story satisfying to the human, necessarily containing elements of human emotion. That is a feature of the story, not the identities featured in the stories.
And so we would have more to say about this level of creation, in the sense of it being a manifestation from the Dao but into a different order of perceptivity than the physical domain, precisely because humans are mostly entranced by the stream of information arriving to their physical senses.
There are orders of varying magnitude in such elementals. And we point to the dance of particles as being the ebb and flow of the waters of dhamma in the vision of recent days. We remarked that the magnification factor applicable to that envisioning was in range 5,000-25,000 and so this is a capacity of the spiritual perception which is not commonly recognised, yet is responsible for some of the more strange and inexplicable perceptions recorded through history. There is no limit to the magnification factor functioning in the spiritual perception. That is the means by which it can range from the perception of the Dao given at the beginning of this retreat time of the multiverse model, down to the extrememly small, and all are applicable in the air-fog model because the range of magnification is what produces, at different magnifications, different perceptions. And so while the dance of Shiva is a sophisticated description of the manifestation into recognisable entities on the spiritual level, the additional factor of description including the range of magnification is useful to bring some possibility of ordering such perceptions into appropriate ranges.
By this means one may perceive everything in the manifest universe from the subatomic to the structures in the universe and also on the level of the Dao, those manifest structures from the minute, to use language different from that associateable directly with the manifest universe, to the cosmic in scale.
Enquiries about the scale of perception can always be responded to. The utility of the magnification factors given of 5k-25k is meaningless unless there is a reference point. And so we give as reference point, the dimensions of the human - not in their physical form but in their auric analogue. And so the structure of that auric analogue can be examined down to the level of the minute, or its constituency in its associated soul group can be represented in the same terms. And so because this is a description aimed at the adult human we take a two metre value as representative. This is naturally approximate and generalised but it has the potential to form a connecting link between the dimensions attributed to spiritual identities without magnification, a zero reference point (with a value of 1), if one may assign that value to it.
And so elementals range in size from typically 0.1 to 200 of such units. Exceptions seeming to be of scale other than that are thereby definable to be not perceptions of elementals.
We choose this factor of the range of perception purely for convenience and as a conceptual-level ordering function for descriptive purposes. It has no purpose other than that.
The next things we wish to say concern the manifestation from the spiritual into the physical. There are many categories of this manifestation. Almost all of them are known. They range in size from the subatomic to the cosmic, that is, the arising of the universe, and speaking only of this particular one.
The arising of the manifestation of the universe for the particular experimental purpose so as to enquire after the product of multiple dimensions of information encoded into structure, is the fundamental reason for the existence of this particular universe, the multitude of physical forms and life-forms, whereby an understanding can be acquired from the return of that information to the level of the Dao, ultimate consciousness.
The collection of that information is via the group soul. That is the point of the process of assigning multiple lifetimes to each created fragment of the group soul. And then collecting that information and then combining it by distilling out repetition and redundancy so that a coherent understanding, averaged across all group souls can be transferred to the Dao. And we decline to nominate any further description of components, of any further description of aggregate forms above the level of the group soul. There are such, but for this delineation of the structure and explicity to avoid the degradation of this description into an opportunity for worship of imagined deity, we will not do that. Not that we are intrinsically against worship, because it has a function of focussing the components of a life towards the positive ideal. That has value to the extent that the positive ideal constitutes loving-nature. Of course the human has the freedom to incorporate other elements or substitute completely other elements into that formulation of the object of worship.
So this is intended to be a description favouring the rational over the adorational. In that it is merely suitable for the times within the civilisation in which it has emerged. The description at other times has favoured other aspects and other elements according to the perceived necessary values for survival in such times.
1.13 20120508 Thanks_commentary_ASinz is soul-affirming
^We wish to say a few things, so we would request the taking of some few moments for the continuation of this series of comments.
23 The first is that the transition into archival status within the computer (of textual material received in phase one of Vip13) has been completed and for that we thank you.
24 The second thing is that the plan under development for expansion of the activities of the agape school is as originally foreseen, so nothing is wrong and the progressive development into a functioning archetypal wisdom school is proceeding apace and
25 we support that.
So invite these others into your fold of involvement with the agape school. They will contribute as they elect and your invitation does not constitute anything other than that and their response is their choice as usual.
So produce the business cards and offer it to them and they can involve themselves to the degree they wish and the feeling of being part of something of value in its development bearing their signature to what ever degree is soul-affirming. Because that is the realm in which this organisation is established and continuing and will have impact, because it affirms the soul.
26 The intention to proliferate the mens group into a weekly group is a good one and we support it.
27 The moving of the other group to the Thursday will deny some individuals the opportunity, and we recommend that they be offered the choice (of either) Tuesday or Thursday and that the appropriate day is elected from their responses. That is all.
10:09 C I stupidly asked a question in my head, "how does the men's group fit into it?" P Yes, that's the question. What's the answer?
C I know, well (a clear ethical dilemma here ;-) - I want to have my toast! Oh!!
P It'll only take a minute! ;-)
C ^The men's group is a branch. "Seeing as you like men, Carolyn, you can organise the men's group!"
C Thanks, guys. That's what I've been doing, working with men and that's what I am to do, work with men. So that's my little part of it. So we're a little branch. And we're not just a branch, OK, sorry, we are a branch. I think we'll get more on that later.
1.14 20120511 Prep phase2_RELAX
^We come on this occasion in order to assuage any guilt or anxiety about the unwillingness or the unfitness to proceed in the specification and achievement of this particular task, being the answering of Keith Hill's questions.
There are no impediments. It takes only time. If it takes longer it does not matter. The timeframe for the effectuality of the received results vastly outweighs the timeframe for the receipt of those materials. So it matters not if there is one day here or there, gained or missed. It is completely unimportant, therefore relax!
The task of accumulation and processing of this material is not trivial. Relax!
There is no necessity to adopt a sense of urgency related to this material. Relax!
The essential condition in order to receive the material is in a condition of relaxation, therefore relax!
It is not your fault that it did not come yesterday or last year. The material at hand is more than sufficient to occupy the minds of most individuals for their entire lifetime in terms of its implications and breadth of frameworks addressed. It has taken half of yours in order to produce what has already been done, so from this point forwards, enjoy the process and feel not burdened by it.
If the body requires maintenance then that is the priority, for an unwell or damaged or unfit body cannot be a quality reception tool, for it constitutes a diverted attention from full relaxation, that essential component. Therefore take two hours to re-centre.
The errors in recording are small. They will be easily sorted if systematically addressed, which is underway. That is all.
P Took the time allotted to crawl under the house to adjust the hot water cylinder Ajax valve to stop the trickle of overflow from the stand-pipe. That will save wasting money. Then went to get a new audio lead so I can have music on retreat when I want it.
1.15 20120512 Phase2 begins
Have arrived at Matapaua again after finishing recording all remaining audiofiles from the Sony voice recorder to the ASinz computer. Have fitted the new stove oven lamp and organised a light noodle meal and recorded a CD to my USB music stick and played it to prove the system works OK.
Now to sit a while then sleep, I think.
1.16 20120513 Walk every day_re-read all+book
Slept well. Have wiped the windows to no avail as condensation on the outside is relentless. 14 degrees inside. Have walked on the beach and paddled in the warm seawater and set the new heater going outside to evaporate volatiles from its paint.
It's a beautiful day here, sunshine and calm sea with no wind. The rabbit ran but the oystercatcher slept on, standing on one leg with its beak buried in its feathers. I have company in the the next house but one, identified by their footprints in the wet sand partly obliterated by the last high tide yet leading there.
Feeling more peaceful again now. Will spend today winding down even further. I got last night that I would be talked with 3 days from then.
Have sat again in which I got the exhortation to immerse myself in the material by thoroughly re-reading it and thereby confronting my ignorance and the need to transcend it. Chilled now with the approach of spirit: ^We need to know you care enough to confront yourself. That constitutes the question to which we can then respond. It must be personal rather than just responding to someone else's questions. Your life has become comfortable by state support. That is only the body's needs. Where is your curiosity? You used to be so curious!!!
Thought of going for a walk but realised all I wanted to do was sleep. So I did. Have slept 2 (1.5hr) cycles then woke with an insistent "now walk! To the top of the hill and back! Everyday!!
So I did, and found it mildly taxing. I have no appetite and find myself wanting to live on my fat for a few days.
Have completed rereading this Guide compilation. Laptop functioning with only 225/256MB RAM utilisation after temporarily disabling antivirus program. At last it is working well again!
1.17 20120514 OOBE_resistance_implicate order
Slept well for ~10hours. Weather closing in with northerly wind & heavy cloud.
Have finished Capra apart from the afterword to the second edition. As an introduction to the essentials of both physics and eastern mysticism in its most abstruse and general concepts it is highly relevant to the visions I've had so far here.
^And we would take you further. Be seated with your recorder.
08:49 duration 8:49min
^The harmonies observable between the worldviews of the mystic and the scientist as promulgated within the scientific literature and the availability of the mystical literature into modern English, is the necessary parallel in order to bring congruence between those opposing worldviews. And yet even the perception that they are opposing worldviews is false, because they, as Capra has had the insight and wisdom to specify, are merely complementary views of the one phenomenon. And we would emphasise the nature of the phenomenon as being one, that is, unitary. That is, predetermined to be a product which is conceptually and preternaturally unitary. And we bring at this moment the concept of the preternatural into this discussion and monologue.
The natural and the preternatural are also natural complements as is contained in that terminology designed some centuries past. The capacity that you share to see into both domains has generated an intrinsic respect for both the physical perceptuality and the spiritual perceptuality, deriving as it does from direct perceptions through the alternate channels. In this we would emphasise that what is perceived through both channels are illusory in the sense that they are constructs of the mind and perceptual systems which cognise them. This we can do nothing about, for we are speaking to an embodied individual of the type homo sapiens sapiens. Therefore the limitations of the organic brain and its associated perceptual systems, its energetic foundational structure and its perceptual systems, if we may phrase it in that way, lead to a certain view of the unitary nature of reality which is essentially a product of the observing organism. Other non-human species, precisely because they contain or comprise other perceptual systems, would not describe reality in the same way.
This is by way of merely emphasising the essential and fundamental appreciation that what is seen is a product of the observer, the see-er, the one who makes these observations and attempts to relate them to their particular worldview and sensory systems. Any one of those aspects being changed necessarily changes the result. This we can do nothing about - it is a product of the design of the organisms responsible.
From outside of the organism then, in the sense that from the perspective of the disembodied state, one is thereby not constrained to the limitation of the physical organism and its perceptual systems, therefore from the perspective of the involved yet disembodied identity, there is greater potential and possible harmony in the descriptions obtainable of existence while within that state (that is, between one disembodied identity and species and another).
The preexistence of the condition of the human in its disembodied state being subject even yet to confirmation or agreement between the bulk of the population, is a necessary precondition for ascribing validity to the perspective obtained while observing only from the disembodied experience. So we come to the distinction between the perspectives obtainable in the two complementary states, embodied or disembodied. The disembodied state contains the greater percentage, one could argue, of the mystical intuitions because, and exactly because the perception is not clouded and made more complex by the input from the human body organic perceptual systems. In that sense the sense of unity between the observations is rather easier to obtain than when in the body. That makes it somewhat more reliable, one could argue, but the accessibility of that from the perspective of the embodied state is rare and ephemeral, speaking of averages in the world of the embodied human and their perceptions. This makes it unlikely that it will ever be granted full legitimacy as a perspective.
We beg to differ. And that is the basis on which we will argue for the suitability of the mystical viewpoint as containing greater intrinsic reliability than that of the embodied state. In this we know or at least predict that there will be few adherents to this perspective, precisely because there are few mystics in the world population compared to or expressed as a percentage of the whole population. That does not invalidate the perspective but it makes its influence unlikely except to the initiated few.
P That seems to be that. Immediately chilled again now.
09:37 original duration ~34min - transferred recording truncated @~10min due to no further significant event.
^We come again now to continue this monologue in the sense that the articles of association and the extent of the agreements are such as to facilitate this understanding and as a promulgation across time and space and population density, if we may phrase it in that way. The international venue being spoken to is a handy reminder that all that we say is not necessary to imbibe, to quaff or to swallow. It is merely presented for evaluation to those participants of humanity who may care to evaluate it. Its worth is not intrinsically greater than any similar series of pronouncements at any other time or any other place. It is a monologue suitable for this time and this place at this period of intelligent discussion amongst intelligent humans on this small planet. It would be irrelevant to any dialogue with other species or even, one could argue, to a condition in which all participants were disembodied, especially when those particpants were naive in their experience of physicality.
So contextualised in that way, we would presume to continue.
The articles which we wish to discuss at this point transcend everything conveyed or construable prior to this point in our monologue series. Therefore some rather unusual conditions will need to be facilitated within this organism in order to make its compliance sufficient in order to ensure its safety and in order to enable the record and recording to continue. Therefore we will take some few moments to disestablish connectedness to the boundaries ordinarily adhered to in common perception within this organism and its history. ...
P I've been advised to lie down in order to facilitate this experience, in that the body can more easily relax into submissiveness and continuity while I'm out of it. I just want it to stay warm. (covered my body with a blanket).
Lying down now I sense that the intention is to achieve an out of body experience and a dialogue transmitted from that perspective through into this recording as articulated through the activated voice. I've no idea how long this will take, but I feel it necessary to leave the recorder going and to assist the process by intending to ascend on the hara level. ... I'm feeling energy surges and activation in the ajna ...
^It's unnecessary to comment further. ... ...
P Experienced repeated inner invitations to "come out now" but seemed not to. I wonder what fear (or laziness?) held me back? (lots of slow quiet breathing recorded but not much else. Session duration ~35min).
Well I don't think that achieved very much. I got to see some light but wound up just thinking.
I've just finished, finally, the complete Tao of Physics, with reminders of David Bohm and the implicate order, and was told to wait before consuming breakfast. I noticed the usual chill and was informed that they are always around me, that they love me and look out for me. So that's nice and I think sufficient for a foundation of security and identity.
Just before getting up a short time ago I had an impulse to get this recorder but did not, and then a short time later received the intuition that what has been identified in these pages as the electrospiritual domain is what David Bohm calls the implicate order. That's probably significant.
15:37 duration ~10min
I've sat again in order to proceed to the next thing, whatever it may be, and while sitting have sought to investigate the source of the conjectured fear and/or laziness in the previous exercise seeking out of body conditions. And I've found an internal infantile self, frightened by noises in the night, perhaps interference from adults or siblings or some such. And reassured it and obtained the expression of its feelings and identified it in those ways and have put it into my heart in the usual manner and absolved it of further responsibility in my care. And then addressed the resistance in the form that I described as laziness, and I think there is a confluence between those two emotions and activities. And I seized that aspect within myself, even though it attempted to elude me, and I brought it up close and it had the appearance of something round(ish), vaguely ellipsoidal or slug-like - not really but in terms of that kind of shape. And slit it open and out came fluttering birds! And I could make no sense of that until I remembered that one of my tasks as a child was to feed the chooks. And I became embittered and resistant about doing that task and either did not or negotiated to be rid of that role. And so I see that as a root of the intransigence, the unwillingness to do as requested.
So that was the resented chore, one of many and presumably a root of the - in Michael terms, the chief negative feature - except it would not be actually the chief feature but a corollary or associate.
And interestingly now I perceive on my left a somewhat snarling identity as if saying "I hope you enjoy your compliance, you fool!" Or words to that effect. And so I would seize that aspect. And so that aspect seemed to be a combination of malevolent low animal cunning, as represented by insolent eyes and refusal - refusal to act, refusal to know, refusal to love, refusal to comply. I identify it as, in Buddhist terms, a defilement and ask that it be taken away and destroyed. And help came from the right as usual. And whereas its natural location was low in relation to my own self, it was taken up high or I projected it and held it, untangled it and held it up to the light. That is merely the latest in a long series of such inner tendencies and subpersonalities, one could describe them as, which I've hunted down and eliminated one by one over these many years since 1990 using these techniques.
There seems to be greater inner clarity to a greater depth than before, as if a layer of contrary impulse has evaporated.
And I hear "we would have our turn if we may?"
^And so we come again into this organism and mind in order to proceed utilising that greater compliance to engage with us in a more open-hearted and less restrictive way so as to gain the benefits of that condition in our search for the capacity to articulate into the human domain what we would have transferred there. And it will be necessary to consolidate this strengthened condition by a half hour's rest and we will come again.
Made mince & celery & chili beans for dinner. What is in the tampon-like pad under packaged meat these days? Just absorption, or worse? But the meal tasted good. And there is more for tomorrow.
I did not heed the inner message I should walk this morning and this afternoon was very wet.
I have been reading Eat When Hungry and attempting to do just that. I gorged myself the last time I was here but don't feel like that now. But I have a stress tic in my eyelid so will sit with that for a while.
1.18 20120515 Q23_OOBE attempt 2-3
This morning I've finished Eat When Hungry by Joanne Fedler with its theme of journey and loss and finding home internally. I guess I've done that also. Straight away chilled:
^We wish on this occasion to cement the gains made in understanding. Take time out to review the questions and reread highlights of the text. We will direct your focus of attention.
Did that then got suggestion to walk to relieve sore seat, went outside and realised I could photograph the hillside rock formation I have been mentally imaging as a figure, from the house deck instead of climbing a hillside to do it.
So I got the camera on tripod, set it up and just as I was about to take the picture against the dark sky, the clouds parted to illuminate just that subject and a fully formed rainbow came present with one end above it! Good synchronicity!!! The stuff legends are made of ;-).
09:53 duration 18:05
Q23 ^The issue in question is the discussion concerning the degree to which emanation of intention from level 6 in the Keith Hill model has anything at all to do with the manifestation of complexity of form, function and life from simpler forms, function and life; resulting in growth, evolution and emergence.
Our perspective on this question, and it is a complex response because it is a complex question:
First, we would say that there are levels of order. Manifestation of growth and development in complexity from the manifest universe is a natural function of the tendencies in-built to that level.
It is not that there is on-going emanation from level 6 in that model to influence the outcomes at level 2 in that model, rather that the initial conditions were defined and then the natural tendencies towards accretion, to clustering, to spontaneous organisation as a consequence of the minimisation of encoded energy within structure - all of these features are an intrinsic pattern in the design such that these categories of systematic ordering will spontaneously, or apparently spontaneously occur, due to the tendencies inbuilt within level 2.
To that extent it is not necessary to postulate ongoing interference, one could view it as, or influence or injection of energy or order or any such factor, because those tendencies are already constructed within the rules of association, one could regard it as. The tendency is to find optimal simplicity of complex nature.
And that is sufficient as an explanation. This information is now well known and it is related to the arising of spontaneous order out of chaos. That is what is being referred to here.
Transferred recording truncated here 10 minutes before end. See following comments.
Q24-26 were answered fully but I mismanaged the recording and captured none of it! Instead I got a long quiet time in audio record while I reviewed all of question 27. Fuck! It is hard to stay sufficiently present so as to manage the recording well yet stay sufficiently out of the way to render the discourse.
Sat until I felt calm again, prepared fruitcake mix, went for a walk on the beach, sat in the sun then mixed the cake. Baking it now. It's much easier to see what's going on in the oven since I fitted the new lamp. Will walk up the hill when it's done and cooling. Then coffee & cake :-) And the sliding kitchen door works easily now which is useful to keep the heat in the living area. Have brought a few cds of music generally in the meditation style including Chinese Buddhist.
Have made, using the Paint program, an approximation to the aqua-gold visual image I saw last week. The gold filigree was more subtle and less regular than in this image, as if it was woven throughout the substance rather a surface pattern. I wonder what it represents or signifies or is made from?
I asked for a redelivery of the uncaptured questions and got a very loving affirmation. All is not lost nor even part of it. Am I not human and fallible?
18:10 OOBE attempt 2 duration ~58min
(Original recording deleted to avoid wasting computer memory space.)
P I've felt directed to come and lie down and on the presumption that this is another opportunity to conduct the exercise which was unsuccessful last night of apparently the intention to exit the body, from which I discovered fear and resistance. And on consulting inner motivation requesting all fear to come present I have felt wrist pain in my right wrist. And what came to mind was being suspended or chained by the wrists during my time in the torture chamber in which I was rendered insane due to the procedures carried out on my body. And having acknowledged that and that it relates to another time and place, the pain has gone. At that time I understand that the soul departed, leaving only a compliant remnant with wide blue vacant eyes - a plaything of the torturer in which he demonstrated to others that compliance and wondered at it. The fact that that pain was in my right hand causes me to wonder if that was an enabling factor in my left-handedness as a child.
I've just heard "turn the recorder on," coming from the right and "we invite your exit now." But I wonder how to do that best? ... ...
19:16 OOBE attempt 3 duration ~61min
Well I don't know what happened in this last recording, I think I just went to sleep? But I've been encouraged to try again so here we go. ... ...
(Truncated transferred recording after about 25 mins after capturing all events of significance.)
Listened to complete recording of first session - heard only quiet breathing apart from initial voiced thoughts. I believe I slept throughout most of the time. Or at least I could not differentiate from the mere recording whether I was sleeping or doing anything else, and I remembered nothing at the recording end so presume I merely slept.
1.19 20120516 Q24-27
08:55 duration ~38:16
^We come on this occasion in order to respond to Q24.
24. It is true that there are many orders of organisation amongst humans as well as lower order organisms. The orders of organisation have their prime purpose to be that of discerning capacity for life, in relation to the environmental niche concerned. The environmental niches are a product of the multiplexed tendencies to create order out of chaos. Within the random dispersal of order and disorder in the physical domain there are environmental niches existent for shorter or longer periods and located in different places around this earth.
Where such an environmental niche is identified from the level where responsibility is taken for seeding such niches with appropriate organisms, then such an organism is created or modified from pre-existing stock and distributed in a sufficient way to enable a breeding population and then left to their own devices. Those that survive do - those that do not don't, and there is no particular concern over either outcome. It is the relationship between the characteristics of the niche and the characteristics of the surviving organism that matter and are recorded. In that sense there is no necessity for communication between orders of organism.
The exceptions of course are those - and, given that this communication is with a sentient human, then - those other species that form long term association with the human. Obviously ants do not, sea slugs do not, nor do most wild species. Therefore there is little necessity for capacity to communicate (to be) explicitly built into such combinations of species. The exception would be the capacity to read body language between related orders of species - the ungulates, for example. Predator and prey, in general, and on some occasions the subtle level of communication commonly called mind-reading and telepathy between companion animals and humans or between one human and another. And it is tempting to assign telepathy to the quality of communication between a disembodied person and an embodied person, but such is not the case. In that case there is subtle communication using the auric channel and of course it is only the individual human who is aware and alert through that channel-set who manifests those qualities of perception, as in this case.
Regarding the question - are the solar bodies and the sun consciousness beings. The answer is no. These are simple attributions on the part of the evolving human to attempt to explain the apparent behaviour. The attribution of intention in the fostering of beneficent life is a product of the design in the creation and filling of environmental niches, but no more than that. (Interestingly, at this moment in the monologue I sensed input from the left at my level - presumably the personal higher self - containing contrary belief, but I rejected it).
25. It is true that at the level designated in the model called level 5 relating to spiritual organisation and the levels of that, there are orders of being higher than the group soul. It is our specific intention to not give any detail whatsoever about such orders of organisation. Yes, they exist. No, we will not describe them.
The point of this is to avoid the - and as we have said in other places - avoid the worship of imagined deity. There is no validity in this, let alone value. It is much more appropriate that each individual come to understand the relationship between themselves in their current incarnation in relation to the higher mind, being the set of prior personalities constructing the higher mind and come into relationship and communicative capacity with that level, and then understand that they are part of a larger set of individuals, most of whom they will never know. And that does not matter. What is being constructed is a repository of their experience both personal and group in order to convey to higher levels again, which they will never know, in order to produce the outcome of this experiment. The search after purpose is best focussed towards the engagement on the concious level with the life purpose, rather than the subsuming of that into ignorance and only subconscious awareness.
If that life purpose is consciously engaged with, discovered, even if only at the conclusion of the life, then there will be a sense of the life having been worth living, or enduring, as the case may be, or celebrating, as in many instances.
The attribution of god-like status to the higher self is simply silly and a more useful product is to come to a detailed appreciation through ongoing communication as in this case. That does not mean that any individual is necessarily going to focus on that because there are so many other intentions for a given life. And it is only that this is the particular life purpose in this particular individual which has revealed this to be the case. It is worth generalising, nevertheless, which is the purpose for which we have accumulated this mountain of words. As will be recalled, the other aspect is that this is an opportunity to provide a reliable reminder to those who forget, because they asked for the reminder.
In terms of the orders of organisation on the spiritual level at a level different from the human and in a lower range rather than a higher range on the scale of agape, we would point to discussion concerning the realm of the elementals, occuring at a range on that agape scale of approximately 15-25. So they can be construed to be adjacent in nature and perceptible under approriate conditions, otherwise not. And with their own purposes, not focussed towards the human but (towards) their own concerns.
26. ^Relating to the postulated realm of thought at level 4. Thought is primarily a level of inner functioning or inner communication between aspects of the mind; occasionally between one mind and another. The qualities of thought are the point of discussion in this particular section.
It is not that thought occupies a particular level. Thought is a tool for conveying understanding, information, appreciation, dynamics, explanation, analysis. It is a tool for communication more than anything else, between aspects of an individual, including between the higher and lower mind. The function of thought is, perhaps most importantly, both within the higher mind and within the lower mind and between the two. Secondarily in relation to survival in the physical domain, that is, communication within the lower mind processing information from beyond that mind and brain in order to form effective social organisation, social structure, social networks, procreative bonds and dominance relationships, all of which affect survival.
The alert individual utilises a variety of abstractions in order to convey information and store information effectively within themselves, as well as to communicate that effectively with others. None of this presupposes that there is anything abstract or concrete in thought as a device, but it is better regarded as a medium by which to process information.
It is appropriate to designate in the model a level which directly addresses thought because of its information processing capacity. The consequence of thought can be emotional, it can be survival, it can be supernal in the sense that where an individual effectively communicates to those aspects of identity higher than itself or other identities higher than itself in the spiritual domain and disembodied aspects, to that extent it gains access to a richer context within which to exist and survive. Its contribution to society and culture can have particular relevance when there is sufficient fluidity and depth of communication between all levels in that particular identity or any particular identity. Most individuals do not achieve that level of fluidity and capacity. That does not matter in most instances, given that the predilection for social relations is so important to survival and procreation.
The significance of thought and a designated level for that capacity in the given model is sufficient although it is to be understood as representative but not fully descriptive. It is a pointer to the significance of information flows throughout all orders of existence and created being. That is the sense in which it is representative rather than distributed across the entire set of levels.
27. In recent days we have provided a (multiverse) model which is intended to provide a context within which Q27 can be answered in a systematic way. That favours sub-point 5) as that is an approximate description of the model given. And so given that knowledge is necessarily preexistent and intention utilises knowledge to create the experimental conditions and a range of different conditions are elected and then a particular collection of alternate values are explored within a small number of particular parameter values, then what was envisaged (recently) was the outcome of that, a set of universes, constructed across a range of parameter values and then set into motion in order to explore the consequences of the range of parameter values.
The number of universes can be specified as relatively small, in the range 5-10. The exact number is unimportant. The exploration is of the opportunities for the creation of environmental niches, with a curiosity as to the outcome.
Other orders of (spiritual) being were and are given the opportunity to exercise their creativity in the formation of life forms to fulfil the opportunity-sets contrived and admissable within the environmental niches which can be exploited. And because there is no certainty as to which can and which cannot be exploited, and there being only a probability of survival as a result of a match between the organism and its niche, there is the opportunity for both initial seeding of environmental niches with organisms, reseeding when it is determined from the experiment what parameters of organismal capacities are required in order to exploit a given range of environmental niches, and then the provision for recognition of the development of sentience and intelligence by the creation of a container for that intelligence to gather information about the circumstances in which it survives and thrives, the conditions under which it does so and under which it does not and then the retrieval of that information in an ongoing way.
The orders of organisation may not be spoken about in detail. We have specified at other times and places and ways what is permitted to be discussed and what is not permitted to be discussed and the confinement of the explanation to be primarily within this particular universe. And because this is a communication with homo sapiens sapiens that it be confined to this particular planet and the orders of identity coming in association with that particular species. There are others, as we have said. They will not be described. The optimal outcome is for the experience of multiple lives to be accumulated into the group soul level and with the understanding that that is the repository for the information. What happens after that is not described.
We have specified that the species will come to an end with the final phases of existence of the local star. If one considers life to be only physical, then that can appear to be a condition causing desperation to escape. On the other hand, if it is understood that the identity is spiritual first, foremost and always, then naturally one escapes. All that remains is the cessation of procreation of a particular animal species. The generated identities have already gone. Therefore there is no appropriate sense of loss but rather, celebration at a successful conclusion to a successful species.
Have walked to Opito this afternoon, getting only slightly wet on the way back. I saw three youngish women walking on that beach with dogs and a pram so presume that a few people actually live there. Contractors were cleaning the road drains and catchpits along Matapaua and Blackjack roads. Just as well as it has rained heavily causing washouts. My legs know the distance now and object ;-) Have slept one cycle to recover.
1.20 20120517 Q28-52 + personal
a 09:37 duration 84 mins
28. We would respond to that question in the following ways: The intuition that consciousness arises is an accurate one in the sense that consciousness is passive in its condition of mere alertness or sentience.
The arising of conciousness is a manifestation on multiple levels. The idea that consciousness is an attribute of some thing is incorrect - it is an attribute of some process. The process in its most fundamental level is the Dao. It is a process of Dao. It is subject to diffusion into other levels of manifestation. Because the *observer* has intellect and purpose, demonstrates that the Dao can manifest that. The penetration of the Dao is universal, that is, everywhere and everywhen. Therefore the manifestation of consciousness is everywhere and everywhen.
It is focussed, if one can imagine that process, into a node of function. That function can be on a variety of levels. That function is in every manifest being as well as unmanifest being, and we use manifest in the sense of 'rendered into the domain of the physical' in this instance. And so a variety of manifest beings, in this instance species, have intellect and purpose in varying degree. The awareness of an ant is an example of a node of consciousness. In that sense it can be and is a specific function of the organic brain. So it is a distributed function. It is to be viewed as a product of the process of processing sense data in the same way as it is a function of the processing of non-physical sense data. And we use that specific example in order to make the distinction between the manifestation of consciousness at the level of the human brain, that is, the function of mind associated with the organic brain, and the simultaneous but separate function of consciousness in the unmanifest but spiritual higher mind comprising identity, intellect, purpose, observational capacity, focussed awareness and an array of categories of action which relate more specifically to purpose.
And so there needs to be a new definition or distinction between the spiritual, that is, the manifestation of Dao as consciousness and the manifestation of mind as consciousness where it is a product of a functioning information processing unit in the sense of an organic nerve-centre, primitive or advanced, such as may be thought of as a distinction between the ant and the human brain.
We propose that the term intellect be subdivided in the term bio-intellect to differentiate it from Dao-intellect and this has the capacity to bring more clarity to the domain of consciousness which is being referred to. It is the nature of the Dao to have consciousness. It is an intrinsic and fundamental attribute of the Dao that it has consciousness. That distributed unmanifest consciousness on the level of the Dao can be determined and focussed into a node of intellect and purpose. That is the function of Dao-consciousness, to generate a node and then utilise the function.
In a similar way the manifest Dao in physical form generates a node of bio-consciousness in order to generate bio-intellect and purpose. So again the distinction Dao-intellect in contrast with bio-intellect is another means by which to somewhat more accurately define, delimit and differentiate between the realm of consciousness being referred to. And the difficulty with the god-centred worldview is that there has been insufficient differentiation between the categories of intellect in question.
So we hope that these further-differentiated terms will allow every incarnate person to acquire a somewhat greater understanding of the breadth of manifested consciousness as well as the breadth of unmanifested consciousness comprising the domain of Dao.
Addressing specifically, then, Q28:
The definition of consciousness we have just provided as being dual, differentiated by domain. Consciousness comes from or is a node of consciousness as well as function on two levels, manifest and unmanifest.
Therefore Q29: We agree that consciousness derives from the Dao. It is a manifestation of the Dao and also it is unmanifest in Dao. So consciousness is universal.
Q30 It is both a function and a manifestation of Dao and it is a fundamental aspect of Dao. Nevertheless it is not that consciousness is Dao. And this is a subtle and important distinction, referred to in the Upanishads and Bhagavad Gita, that consciousness is identical with Brahman and that human consciousness participates in Brahman. And in this context it is valid to assume that Brahman is another word for Dao. To that degree, consciousness is a fundamental substrate of the cosmos, that is, the manifest universe; and it is a function generated within the manifest universe, the physical universe. If one presupposes that consciousness is a product of a physical information processing centre, for example a brain, then it is just as valid to identify bio-consciousness as it to identify Dao-consciousness. The function is the same, to process information. The name must be differentiated to avoid confusion.
30b) Is consciousness eternal?
With the now-delineated definition of consciousness as bio-consciousness and Dao-consciousness, it is possible to disentangle the question of - is consciousness eternal?
In the sense that consciousness is a function of Dao, it will come and go. It is a variable and can be thought of as having a lifespan. In its unmanifest form it is eternal, because Dao is eternal. It is a confusion to even apply the term eternal to the Dao, precisely because the word eternal implies viewing the question from the perspective of the time-bound realm. A flexibility of perspective is essential in order to make the distinctions clear. From the perspective of Dao-consciousness, eternality does not apply because there is no time. From the perspective of the manifest universe in which time exists, then the Dao-consciousness is appropriately considered to be eternal, in contrast to bio-consciousness which is not (eternal), because it is a product of the functioning brain, whatever kind of brain it is.
We come at once in order to respond to the questions at hand so as to facilitate a rapid exit from this location to the other, being the home for this individual in this incarnation, being Sillary Street. There will be a situation arise there requiring your attention within the next 3 days so we intend to complete responses to the questions on this day.
31. Yes of course this is the case. The fact that few are in evidence to the human does not imply, given the limited range of observation by the human, that there are no other species and in particular non-terrestrial embodied conscious beings, in evidence within the universe. There are, however, significant records of encounters with such non-terrestrial beings and they are validated by this comment, although subject to the usual exaggeration, exaggerated fear responses, imputed negative or destructive intention and willingness to invade the personal space and being-level integrity of the human. In some instances this is the case in just exactly the same way as this particular identity has registered the willingness of some so-called non-terrestrial beings have manifested willingness to invade the body-space integrity of this individual.
There are many categories of confusion, misinformation, misinterpretation of experience, attribution to false or unreliable levels of experience and general confusion about these factors currently under discussion in this range of questions 31-52. However we will endeavour to bring clarity to these distinctions to the best that we are able at this time.
32. Yes it is true that the existence within a carbon-based biology naturally tends to engender the expectation that other embodied beings are of similar nature and of course that is a falsely confined perspective. There are other bases for embodiment and while we would decline to specify such things, we will merely affirm that there are bases for embodiment which are not a construction from organic carbon.
33. It is false to make the interpretation that the human is either the highest level of consciousness or the most complex organism or the most complex mind in existence.
It is also false to equate level of consciousness with biological complexity. There is a tendency to manifest more complex consciousness with more complex biology but it is not necessarily the case. And so we would bring your awareness to the distinction between complexity of organism and complexity of associated mind. Where the bio-consciousness is a signifier in general terms of organismal complexity, it says nothing about the associated Dao-consciousness. And so the question can be extended upon by recognising that in the same way as there are a variety of Dao-consciousness with organismic bio-consciousness, that is also true in those non-terrestrial species whereby the bio-consciousness is associated with but not conditional upon a high level of Dao-consciousness. We cannot say more than this without discussing detail of other non-terrestrial species, which is not our brief to do.
34. We have already addressed this question earlier in this question-set. We affirm that stars, like planets, like groupings of matter brought by gravity into association one particle with another, are no more than that in consciousness terms. It is not to say that they could not be, but they are not. The function of the agglomeration of matter is explicitly to provide environmental niches for the development of species in order to acquire information in the ways we have already outlined. There is therefore no requirement in that scenario for the agglomerations to have independent life or consciousness to any degree. The belief that there is so is a misattribution of the sense of global agglomeration of life-forms and the associated Dao-consciousness. It is a perception that all around any particular perceiver there exists a network or co-associated set of Dao-consciousness that is wrongly attributed to, in this instance and in most such instances, the body of matter providing the environmental niches in order to develop bio-consciousness. It is the mis-attribution of that which has generated the belief, and false belief, we assert, that the matter agglomeration comprising and giving rise to the environmental niches as containing that consciousness. We therefore assert that stars are not conscious beings. Therefore Q35 is nullified.
36. We have already answered that.
37. Although there is little benefit in responding to this question, we assert that the ratio of embodied beings to disembodied beings is small.
38. In general yes but not invariably.
39. Referring to the KH model and level 5 as a spiritual realm in which embodied beings exist:
The model is just a model. It has no reality in itself. Therefore it is inappropriate to specify that level 5 on that model is in any sense a level on which disembodied beings exist. The domain of the disembodied is extensive. We have earlier referred to a model of the astral domain, being a partial location for the existence of disembodied life. The extent to which it is partial is inappropriate to pronounce upon except to say that it is miniscule in relation to the non-astral domain, that is, the clear light domain whereby ordinary individuals cast from the Dao have their being. In that sense level 5 can be equated with not only the astral domain and the associated model representing that which we have already given, but also the entire realm of the clear light, of which no information may be given.
We apologise to the extent that it is thereby not possible to respond to Q39 in the manner which the question requests.
40. Its nature is the Dao. The extent to which nodes of consciousness have already been addressed in previous explanation provides sufficient explanation to enable the concept of a node in Dao to comprise a non-terrestrial disembodied conscious being. The fact that such a node can be mobile, it can possess individual will and identity, is a simple reflection of such identity comprising a node of the Dao. Unfortunately, this is a circular argument. Nevertheless it is the nature of the Dao to manifest nodes; that it naturally enable the accretion of a variety of faculties and then to enable that to occupy a realm of its choosing for a purpose of its choosing. That is the sense in which an individual cast from the Dao - and we identify at this moment that that term 'cast from the Dao' is able to be expressed notionally as the natural spontaneous development of a node of the same substance, being the Dao. The term substance of course is false; the nature of the Dao is without substance (in its conventional sense) and yet from the perspective to which we speak, being the embodied mind manifesting bio-consciousness and an inevitable perspective in almost all instances of immersion within the time-bound realm, it is merely appropriate to identify that the idea or the phenomenon of a node of the Dao self-assembling itself spontaneously, is a feature and construct of Dao-nature. (water vapour-fog model applies here, not air-fog model)
There are no limits to the extent to which this is possible. There are no limits to the theoretical magnitude of such a self-assembly. There are no limits to the variety of self-chosen purpose which such a manifestation of Dao can self-determine. That applies just as much within the Dao-consciousness manifest in association with the individual embodied conscious being, identifiable as homo sapiens sapiens or any other similarly identifiable species. Of course there are normal ranges which implies that there are abnormal ranges as well.
40. We have partially addressed that in the remarks we have just made, being the question "what is the nature of the realm that different orders of consciousness can exist there?" In relation to Dao-consciousness we have addressed that there are no limits to the self-assembly and self-organisation of that. In the domain to which the question addresses - non-terrestrial disembodied conscious beings - that (i.e., that there are no limits) is certainly the case.
41. By implication from what we have already said, it (41) becomes null.
42. Given that human beings are not the only self-conscious beings on this planet, then it is completely appropriate to imagine that there are a range of such loci, being nodes in Dao-consciousness. They have appropriate levels of organisation to the organism with which they are associated. Given that it would be inappropriate for an ant to be endowed with a human-level Dao-consciousness simply because of the ineffectuality of the processing functions within the ant brain, so it would be inappropriate to have the typical Dao-consciousness associated with an ant to be associated with a human organism and its information processing capacities of the human brain. Therefore it is reasonable to conclude and we affirm, that manifestations of Dao-consciousness occur in a range of orders of complexity and range of functions appropriate to the organism with which they are intended to and self-elect to associate. That has a bearing on Q43.
43. The group or hive minds of flocks, in this instance of avian species, or nests of social insects such as ants, resides in the same place as every other realm of Dao-consciousness, that is, in the Dao, that is, in the unmanifest associated and interpenetrating with the organisms as they exist in the physical domain. Given that the Earth has no mind and the meaning of the fourth dimension is unclear, it is sufficient to make the distinctions already made because it is not in the third dimension, it is not at the quantum level, but it is as we have said, on the level of the Dao, which is in this instance expressible as a location attributed to be in agapeic space and at its appropriate level.
And so in the same way as humans have a range of occupancy in the agapeic space agape axis, notionally from 25-35, and elementals have a range on that axis from 15-25, so we find it convenient to allocate that those such species can be assigned a place on that scale to be between 10 and 15. And so that is the purpose of that scale, in order to provide a linear representation of level and complexity in increasing orders of magnitude as assigned by the units on that scale.
This is a metaphor. It is not the reality. We repeatedly assert that, but it is a convenient model by which to assign some numbers to the manifestation of the range of order of complexity and functionality associated with the different kinds and species of conscious beings. Given that it is designed to incorporate everything from zero to the ultimate of manifested Dao-consciousness, then that agape scale frequency range is sufficient to provide an aligned and progressive assignment in numeric form to a diverse and complex reality. In that sense it is simplistic, but it has utility to allow a sense of understanding to be obtained when discussing these diverse features of existence in Dao-consciousness as well as bio-consciousness.
We have already spoken of the extent to which there is a sense in which Dao-consciousness can be assigned a limited duration of existence. From the perspective of Dao-consciousness, the existence of a node - and this is the difficulty of speaking within a realm in which time is so prevalent - there is a potential assigning of existence within Dao-consciousness. And there is a potential assigning of non-existence. A duration has no meaning from that perspective. Therefore emergence is a useful concept except to the degree that it intrinsically contains time. Therefore there is a more fundamental notation, if one can think of it in such terms, as simple existence or non-existence. One can therefore imagine that a node exists and thereby can associate with a biological organism of some kind for the duration of the lifetime of that organism, be it an individual or a social cluster, and thinking of the hive mind in that context.
Given that it is not true that with cessation of association with the bio-consciousness that the Dao-consciousness ceases to exist, then this merely highlights the necessary shift in perspective necessarily adopted when considering the contrasts between bio-consciousness and Dao-consciousness. An agile and alert mind can function simultaneously in the representation of both perspectives in its own awareness. Therefore we assert that it is possible to simultaneously understand the function of association of Dao-consciousness with a bio-consciousness and also the non-association of Dao-consciousness with bio-consciousness in the context of termination or death of that bio-consciousness.
The Dao-consciousness continues to exist. It is thereby unaffected by the death of the bio-consciousness. It may associate with another developing bio-consciousness as a matter of the expression of its will. In its self-interest to do so, then as deemed to be appropriate, it will. And thereby is able to be addressed the confusion between the death of the bio-consciousness - the absence after existence of the bio-conciousness - with the non-absense of the Dao-consciousness that has elected to associate with that bio-consciousness for a certain timeframe, being the life of that bio-consciousness.
This is true no matter what the magnitude of bio-consciousness or complexity of bio-consciousness, which implies the species of bio-conscousness, which is being considered here.
44. Given that whales and dolphins (cetaceans) are consciousness beings in bio-consciousness terms, we can assert that they have been deemed appropriate and available as Dao-consciousness beings to associate with. The usual expression of that is in the language of ensoulment, so yes, they are ensouled. Few other species are, and not usually to the degree that one would find that identifiable. And not for the duration of a life, as we have referred to elsewhere, but commonly only temporarily and for particular purpose and communicative purpose in particular.
45. As with our response to Q44, dogs are an expression or developed bio-consciousness. They are occasional associates with higher levels of Dao-consciousness. And that is sufficient to explain the occasional unusual purposive behaviour experienced in that species. They have their own level, as we have stated, on the agape scale and therefore they have an ongoing existence in Dao-consciousness. When an individual has the capacity to move with freedom up and down the agape scale then such identities can be met and interacted with or perceived, and their characteristics noted in terms of their energy-signature. There are examples on record within the agapeschool meditational records of interactions between the meditators present in group process and interaction between canines and those meditators in terms of the accessed mutual awareness. Such examples are rare and it is for that reason that we have found it appropriate to instruct that those sessions were recorded so as to create those records available for public scrutiny.
The predisposing factor to contact and association is the mobility of those meditators on that agapeic scale to perceive into the domain of Dao-consciousness or the astral level, using traditional terminology, and thereby encounter, by their movement up and down that scale, different orders of being who through their own capacity for movement have elected to come to the level occupied by those meditators, or to come part-way towards and thereby attract the attention of those meditators and hence come into communicative possibility by association in similarity of level, temporary though that may be.
In the same way, that mobility has enabled some of those meditators to experience orders of being rather different, that is, normally occupying ranges other than the human spectrum of 25-35. And by that means encounter species such as canines, elementals, as well as higher orders of being whose task it has been to interact in order to convey this transmission of understanding.
46. There will be found on record two instances of association with trees. This represents a very far excursion from the domain of the human into an order of experience within the realm of the agape scale occupied by the order of being commonly called a tree. The realm of assignment, that is, the range of agape frequency appropriate to the range of species identified by the English term plant, we nominate as between 5 and 10 on the agape scale.
47. We have already answered this several times.
48. We have made designations or attributions of frequency range occupancy of a few species into ranges on the agape scale. We have identified them as being 5-10 for the variety of plants and the appropriate degree of Dao-consciousness manifest in such species; 10-15 for the general range of mammals; 15-25 for the range of elementals; 25-35 being the typical range for humans. Above 35; we assert that we ourselves are situated at a location able to be assigned as 42 on that scale. Given that we decline, because we may not in this transmission, assign orders of being other than that and in particular higher than the level of 42, we will say no more concerning that.
Now turning to terrestrial disembodied conscious beings:
49. We have on many occasions generated the co-association temporarily between disembodied human beings and the cohort of meditators within many of the meditation groups forming the basis of this transmission of spiritual wisdom. Such examples can be found there, demonstrating that there are many disembodied human beings. We concretise that description now by saying that they are the Dao-conscious remnant, accumulated information record, personality characteristics and memory associated with a deceased human body. In addition to such deceased human beings in their Dao-consciousness form, there are a variety of conglomerations of such identities, clusters, such as have been encountered and on record. Not all such clusters have been encountered for the specific reason that the most negatively-biased such clusters constitute a condition of danger to the ordinary loving alive human. Part of the reason that they were not encountered was because they inhabit ranges of agapeic space in which the human is not ordinarily an occupant. To describe such ranges would require an extension to the simplified and simplistic model already given concerning agapeic space. We decline to do that, for it is sufficient.
50. We have already addressed the distinction between the bio-consciousness and the Dao-consciousness of animals. The Dao-consciousness continues - the bio-consciousness does not.
51. This has already been answered.
52. We have already addressed that earlier.
Personal questions we will address at this time: 1. Gurdjieff was a rare soul, to use that term, in the sense that he was a manifested associate, that is, a bodily-level associate of a determined individual manifestation of Dao-consciousness with a similar role, self-chosen, as (are) the individuals associated with this transmission, primarily this identity and the identity given the name Keith Hill. There are a very small number of individuals who make it part of their lifeplan to contribute to the esoteric understanding within humanity at large. Some of the individuals associated with the Michael group were in that category, as with this individual and Keith Hill. So the co-association across time, not face to face, but through the accumulated record and the manifest intention expressible outside of time by the Dao-consciousness associated with the individuals concerned, has been to find references to and promulgate a particular set of understandings comprising a modern expression within the English language of the esoteric understanding assigned into or introduced into a variety of different languages and time-periods and cultures.
So it has been found merely convenient to generate an association and a sense of continuity within these records of statements called teachings. In that sense there is nothing necessarily particular or special. It is just that in the same way as this transmission is a particular summation of the intention of two particular individuals, so also that was the case with the Micheal teaching and also with Gurdjieff.
In the formulation of an esoteric teaching it is always the case that the frameworks of understanding and the terminological associations with those frameworks of understanding are utilised in the expression of further developments or statements associated with the bringing present into a culture of a particular esoteric teaching. And so of course it was the case that there was an overlap in terminology because that was the means, the method by which sense could be made of the transmitted understanding of information.
Given that we ourselves were the basis of the historical record of statements made from the, or on record through, the Michael group, it is natural that the formulation of that teaching was within the terms as well as a development of the Gurdjieff framework.
1b) In the sense that an ongoing - or an intention expressed by an identity outside of time, finds appropriate components of Dao-consciousness whose intention it is to manifest in association with a bio-consciousness with a developed lifeplan to bring into manifestation an esoteric teaching, then from a perspective of being outside of time, then it is simple to form an association with a series of individuals distributed through time and through space in order to achieve that particular outcome. We have done this and the present series of monologues and dialogues is a continuing manifestation of that intention.
It will not be the end of it. There is always more to be transferred in a particular transmission. In that sense there is an intention to co-associate with individuals manifesting at future times within the history of this small planet. This is not the end. That therefore addresses 1b) and 1c).
2. Gurdjieff of course has elected to reincarnate. His is a mature soul and he has found an association with a developed bio-consciousness and is located on this planet. We decline to say where. He is continuing, however, to promulgate his understanding within that social setting that he now occupies.
3. Abdullah has not yet reincarnated. He has much to process from his last incarnation. There are expected to be a series of ongoing incarnations for him in which he will probably elect to continue his manifestation of understanding of esoteric discipline and reality.
4. It is correct that the Buddha was at his final incarnation. It is therefore appropriate to expect him not to appear in association with a bio-consciousness on this planet. We cannot access his intention and function.
5. There is essentially no relation between the Buddha and Gurdjieff in terms of their manifest bio-consciousness. In terms of their Dao-consciousness they both have the characteristics of Dao-consciousness, which is intellect and purpose and that purpose to some degree overlapped in terms of attempting to bring esoteric understanding into the realm of the asleep human being, that is, a bio-consciousness which has forgotten its derivation in terms of its association with a Dao-consciousness or spirit.
6. We feel we have already answered that by implication within the framework of responses to the recent questions. Clearly, it is one of a developed intention to fulfil a lifeplan which has potential impact on the understanding of extended humanity to its esoteric origins.
(transcript completed and spell-checked at 18:33. Maybe enough for one day!)
1.21 20120518 Q53-60_video project_Q61-67
Cold and clear with a moderate sou'wester this morning. Whitecaps on the water shining in the morning sun yet to get here in the valley. 13 degrees inside.
The call from Paula yesterday about more police visiting my house because someone had given them that address as their home address has raised my hackles and caused a response of imagined conversations with them disruptive to my equanimity. I imagined a variety or scenarios including it to be caused at root a reaction strategy by dark powers against this transmission, but it is much more likely to be to give access to the aerial installer for Anja to get SkyTV of some such. I will sit for a while to get over it.
More people were on the beach yesterday with leaf-blowers or similar, presumably seiving the sand for Rena debris. What an expensive disaster recovery exercise!
Last night tried to take night-sky pictures. I think it severely taxed my camera's self-focus feature.
Such a long day of typing yesterday. I was glad to get into bed, and slept well. Am now up to section 5: On Human Embodiment.
The simple food I am eating here suits my digestion, rather than last time when I felt the need to gorge myself over imagined risk of hunger or some such.
I did not walk yesterday what with rain and typing. I hope to complete the last 15 questions today. But they are deep and may well require extensive responses and that is fine by me!
8:44 duration 88mins + at 11:10 duration 66mins
I've just finished my coffee and was reading through the questions in Section 5 on human embodiment and as soon as I had finished reading them I got chilled and heard "we will speak now." So it looks like it is all go. I'll sit for a while to centre ... but it looks like we're straight into it:
^These deep questions are deserving of extensive responses. We will therefore take the whole day to progress through them in the designated sequence. Not that the designated sequence is necessarily optimal interms of a coherent description, nevertheless the structure of the questions is sufficiently detailed in order to come into harmony one with the other and enable a considered effective complete response. Where that is not the case we will extend upon the questions as we believe appropriate according to the implications of the questions.
53. Of course this is a question posed from the perspective of an embodied individual in its mid to late period in its particular incarnation, a product of an extensive education system and reflective attitude on the variety of influential sources, by which we mean books, encountered by that individual Keith Hill.
We would comment that as individuals go in their term of embodiment, the man Keith Hill has made good use of his time. And that to engage in the reflective discourse and curiosity that he has in fact done is one of the more profitable options for the consummation of a life. You will note that consummation can take several forms and the sexual consummation of a marriage is of course another form of consummation which occupies the minds of many individuals. That this individual has not fallen for that in vitation is to his benefit rather than his detriment. Neverthless the shaping of a life is precisely the consequence of decisions such as that made at one time or another during the life.
The embodiment of an individual spiritform isusually as a consequence of a favourable prediction, that is, a calculation of probabilities for a match between the intentions of the Dao-consciousness, if we can use that term, to extricate itself from a variety of self-limitations perceived by it to be a barrier to its full flowering as an independent, independently mobile, well informed and mature individual product of emergence from the Dao. Such a perspective is natural while occupying the domain of pure Dao-conscoiusness. From that perspective, the opportunity seen from embodiment is to meet and interact with old friends, to engage in various forms of mishief and amusement as well as serious purpose. The creativity inherent in the coming into a physical life begins before its inception of co-association and coalescence with the body of a human embryo. And we will speak to the occupation of non-human embryos a little later.
The co-association thus formed is the outcome of that sensed opportunity set by which to develop new sub-identity - a lifetime personality, engage with those others with whom it has made arrangements to meet and to interact and to work out karma together or perhaps even to make karma together, although that is not usually an objective and thus come into rich association with a rich opportunity sets in this domain, to meet others of not like kind. For that is the principle opportunity, to meet here with others of even radically different construct, perceptual sets, attitudes and invocations of arrogance or grandeur or even slimy obsequience or downright evil nature, which the ordinary loving individual has no opportunity to interact with in their ordinary location in Dao-consciousness. That is exactly because Dao-consciousness is differentiated by level. The level being referred to in this instance is that of hierarchy. Hierarchy is earned. As we have stated previously, it is a product and sum of loving acts performed with the duration of existence of a node of Dao-consciousness. Therefore an individual who is naive in their experiential development as an item of Dao-consciousness may come into the realm of the human, to use just that example and there are many others, and make decisions for which they are ill-prepared to endure the consequences. Given that at such an early stage of their development they have little familiarity with the set of controls associated with occupation of a human animal body and are therefore very likely to be over-ridden in their decisions and ineffective in their control of the rampant human animal emotion-set.
That human emotion-set has been the product of a very long period of competitive socialising with not only its peers but also its enemy, in the sense that humans have been prey for several species. And so the normal mammalian reactions give rise to in many instances, opportunities for provocation and response in avarice, power or anger such as to generate considerable karma. By that we mean to react in such a way that others are radically disempowered or confined or killed, leading to a train of consequences, often including retribution at the level of individual or relative or clan. So these trains of reaction-sets are the potent generator of subsequent activity necessary to restore and eliminate karma and karmic indebtedness in this instance from the record of experience gained during an incarnation.
There is much to be learned as a product of all of this activity and we would point to the generation of awareness of the contrast between reaction-sets based on anger, provocation, jealousy and all the strong human emotions, in contrast with intrinsic loving nature of a spiritual identity and the Dao-consciousness that that comprises. On many instances the node of Dao-consciousness, commonly called the spirit of the associated individual, has been appalled at the outcome of what has been a naive wish to engage with the domain of humanity and usually retires to reflect at length in order to discover and repair their understanding of motivation and consequence acquired in the accumulation of one human life experience.
We realise that these things that we say in describing the product of a naive Dao-conscousness node in its early-phase occupational experience of the human life form is different only in minor terminological parameters. These things have been decribed in many cultures over very long time periods and we neither intend nor provide any radical departure from that because other descriptions are not wrong.
So the distinction to be obtained progressively over time and multiple incarnations within the human life form is that there are parameters of control. There are means by which to progressively come to understand the modification of a life form in terms of the sets of reactions which can be inhibited in contrast to those which cannot. And so speaking of the typical experience of an embodied individual through their seqence of lives, the masterful Dao-consciousness node, if we can express it in that way and to avoid contamination by tradtional terminological parametersets, that node of spiritual awareness understands thoroughly the characteristics of the body that they have grown in association with because they have influenced its development in specific ways throughout its term of personality development. And then with the accumulated wisdom, has chosen sets of associates to mix with and sets of associates to avoid. The knowing that such a mature spiritual identity exhibits is reflected into the life experience acquired during that incarnation such as to influence its experience towards the positive and away from the challenging. What it actually does, of course, is to lift the horizon of regard from the mundane, superficial and inconsequential to opportunities for benign or constructive influence into the society in which it inhabits, thereby enabling a breadth of perspective and depth of understanding that leads it to be regarded by its brethren as containing wisdom and maturity.
These are the opportunities created by undergoing human embodiment. It is for the enrichment of the soul, to use that traditional terminology.
54. From the perspective of an embodied individual such as these questions were generated by it is extremely difficult to imagine in any full and complete way the range of opportunities which are in fact available to an element or node of Dao-consciousness, as we now prefer to express it as, to select a range of opportunities by which to come to spiritual maturity. The opportunity sets are very rich. It is primarily the elimination of karma which draws any particular spiritual identity to come back to this particular planet in order to extinguish karma with those with whom it has generated such debts. There are many other opprotunities and we will not describe them. Suffice it to say that this human animal species has a variety of opportunities which are mostly mirrored in other species in other planetary systems or galactic systems and occasionally that is chosen as an alternative to coming back to this particular planet.
There are many, many such galactic and planetary systems from which to choose. Some identities elect to specialise; some do not. The opportunity-sets are suffiently rich as to make this planet one of many and it is simple convenience as much as anything else which engages a Dao-consciousness node to occupy itself in the generation and extinction of karma on this planet as on any of the many other opportunites. In that sense there is nothing particularly special about this palnet. It has a particular variety of environmental niches, it has a carbon-based life form set, it has a relatively benign environment in many instances. Its inevitable bias from the perspective of the question towards the expectation that such a Dao-consciousness node will occupy a land animal species such as the human rahter than a member of its watery environment cousin. But all of these are mere opportunities for particular experience. While it is not generally true that such a conscous node will switch species because the parameter-sets are in some instances rather wildly different from one species to another and the challenges of coming to acquire some factors of control into the organism of one species is sufficiently challenging such that it is only the particularly courageous individual who attempts to learn to control multiple species. That is suffient reason for the prior selection of one particular species of created life form to occupy and to disregard the rest.
In that sense Q54b) 'is there some particular benefit or challenge provided by this planet?'
No. It is not reasonable to expect that is the case. We have enumerated the benefits in part and other than that it is a simple choice by a consciousness node in the way that we have described.
55. The age at which the process of human embodiment on this planet, when that first began was not long after the development of the human. And we speak of the human in terms of homo sapiens sapiens at this moment because that is the implicit framework contained within that question. The development of homo sapiens sapiens is relatively recent but much older than the specified 200,000 years. We will leave it to the archeologists to define time-frames. We have no interest in making unsupportable statements in conflict with developed theory in archeological biology. So we will frame it in developmental terms rather than terms related to the number of rotations of this particular planet as specified in the historical record of years.
The age at which homo sapiens sapiens became suitable for occupancy as a human life form or as a life form was the point at which a suffient breeding population was established such as to have a level of confidence as to its continuance as a viable species. naturally that took a considerable time period from its evolution as a distinct line of species development. When, after obsedrvation that the decision was made that it was a suitable container for a parisitising ensoulment process to continue into the forseeable future, which at that stage and from that level comprised of the order of ten million years, the decision was made that a process of ensoulment or embodiment could begin preceisely because the prognosis of the species was such as to allow not only the development of history i nembodiment, karma generation in embodiment but also karma resolution in the embodiment such that any particular element or node of Dao-consciousness could have some confidence that the opportunity for specialising in that particular species would be sufficient and adequate to its chosen task, that is, coming to maturity and no longer necessitating embodiment of an organic species by which to acquire the necessary experience and resolution of karma to enable it to move to the next level of spiritual development and therefore no longer needing to re-occupy that chosen life form. And so this is the prime decision, based on that projection of viability of the species.
Other species have been considered. Other species have been thus occupied and we will speak of that shortly but at the moment we seek only to extablish the perspective from which a decision is made concerning the developmental role in prospect through association with a particular organic species.
So we have already given an approximate time range through which the human is currently in process. It is in appropriate to be dogmatic in any assertion about such things, merely to specifiy a range of utility such that spontaneously developed nodes of Dao-consciousness can comfortably envelop themselves in humanity in a manner such as to achieve their purposes.
56. Considering first the contextualising question seeking expansion of the statement concerning visitation of this planet Earth. Contained within the response to the previous question is a perspective requiring observation of the planet over an extensive time period. The range of that extension is of no consequence. Recalling that the overarching scenario of an observer developing an experiment provides the true time domain of observation because prior to the beginning of that experiment set there was benign awareness and intention by a node of intellect and purpose. Therefore any specification of a time period of observation of this particular planet is essentially menaingless apart from a specification that it has always been under observation from before its beginning. that observation will continue until after its extinction and absorption by the local star. To assign a number related to the annual rotations of the planet is absurd. The perspective is much larger than that. It is very difficult for the ordinary human, were it embodied or not, to have full comprehension of that simple fact. This is the purview of this transmission. We recognise the difficulty in coming to a true appreciation of these simple things yet that is a strand of our purpose in illuminating this small corner of creation with our intended discourse. So explicitly:
56a) We do not agree with the dating. It is based on partial evidence and is incorrect.
56b) The assumption that bodies were ensouled before the specified 200,000 BCE date? It is certainly true that that was the case.
What species did they use for embodiment? Several - homo sapiens sapiens; denisova hominans; homo floriensis; homo sapiens neandertalenis and some others. But not homo erectus itself nor homo habilis as they were the precursors to the development of a sufficient positive projection of survival of the near-human species.
56d) Yes, to some extent but the utility of those species as opportunities for intellect and purpose to migrate and to complete karmic cycles here was trialled, but there was a conclusion that it would be appropriate to access a different time period rather than the time period when the great apes were the prime occupants of the environmental niches available at that time. It was foreseen that there would be metabolic and intelligence adjustments suitably made to that species in such a way as to enrich the generation of sub-species rather than to explicitly establish within the confines of opportunity forseeable within that species or those species such as to make available the opporunity sets within this earth with those great ape species. Bearing in mind that adjustments have been made in terms of biological imperatives at the DNA level it is possible to say that suiable species have been bred from the available stock. In that sense evolution has been directed and/or hastened it could be viewed as although that is an invalid interpretation because outside of time any time is accessible. Neverthless there was an intervention so as to inclrease the probability of a viable proto-human species such that the outcome would be suitable as an inhabitable species for association with by Dao-consciousness nodes.
It is pure self interest in which this has been done. That activity as a deliberate intervention in what could be thought of as evolution ha been purposeive throughout the cosmos and even more brouadly that that, througout all cosmos in the sense of the multiverse, that is, the multiple individual universes subject to experimental investigation so as to enable the occupation of multiple environmental niches by its variety of species. So there is nothing radical about what we have been proposing, certainly nothing improper according to human morality and certainly constructive in terms of the intention for which the multiverse was created.
57. We have already remarked on the utility being taken of the great ape evolutionary line in terms of the revolution in terms of a specific or a series of specific interventions at the genetic level so as to obtain a richer opportunity-set for spiritual purpose, that is, Dao-consciousness purpose. In those terms we affirm that there is an evolutionary line extending backwards in time from homo sapiens sapiens to the great apes. We decline to specify the exact form of that but it will be found eventually that there is a traceable history and this is already evident from the DNA record.
58. Kremer's position is that he declines to be awed by his predecessors and has sought a simple summation and synthesis of speculative record into what has been seen by traditionalists as a novel and sometimes reprehensible invention. Nevertheless he is closer than many others in coming to a synthesis of history which accurately reflects the opprotunities which have been made and taken in order to generate the preferred hypothesis, which is that in this planet will come to be a species suited for occupancy, co-association through the process of coalescence with an animal species which is suitable for exploration and exploitation by the originating identities, being nodes of Dao-consciousness. In that sense we support Kremer's position and note that historically his viewpoint will be seen as partial but essentially accurate.
59. Bearing in mind our just-made statements concerning the issue of bi-location of awareness, that is, that the interpretation of that information on bi-location has been made that it describes the linking between the awareness generated by the human brain, that is, the bio-consciousness, with the awareness within the node of Dao-consciousness and the co-association of the higher mind with that lower mind. That bi-located awareness is the means by which the node of Dao-consciousness can influence the bio-consciousness and to some degree affect its choice-making.
We would comment at length on this matter as we have also done so previously because it is a fruitful oucome whereby an individual is made confidently aware of and alert to the arrival of impressions from the higher mind into the lower mind, the fostering of decisions to be offered up to the higher mind by the lower mind in such a way as to optimaise the life experience towards conformance with the life plan. Given that the lower mind generally knows nothing of the life plan until it makes enquiry, then it is clear that for the lower mind to know of the existence of a life plan, that its experience is optimally shaped by the lifeplan in terms of the outcome of the life and the way it feels about that life at its end, then, - and the positive associations of that in particular are referred to although not invariably as regret over a life outcme is a constructive outcome from the perspective of a probable future life occupancy - then we point to the benefit of continual awareness and consulting of the higher mid as an optimal path to the result in terms of the development of the life in accordance with the life plan.
In the realm of traditional religion this is assigned as an injunction to pray. The activity of prayer is insufficient. The corollary of that is that it is the activity of listening to the product occasioned by that prayer, which can be easily missed. There is nothing wrong with prayer, it can be part of the moment by moment invocation of guidance from the higher mind. What is equially required, however, is to invoke that activity of stillness in order to create a suitable environment by which to observe at the conscious level the responses which are a natural product of the questioninhg process, be it through prayer or any other technique.
The dialogue in present process at this moment is a product of a practiced information exchange between higher and lower mind. Every person has the potential to develop such easy collocation of intent and purpose and easy, fluid, rich communicative tradition within the context of a given life to be acquired as a result of effective techniques for the framing of the seeking of information and intervention from the higher mind and effective techniques for the perception and assessment and interpretation of the dialogue on offer from the higher mind to the lower mind. These are the primary tools of communication between those two locations in consciousness. The contamination with the master-slave relationship type as promulgated in some religious traditions or the contamination and the deconstruction of the arrogant independence so naturally developed by the human personality, often makes such optimal inter-conscious communication as we have been describing essentially impossible. The problem is not the consciousness at the higher mind level, the problem is the character developed within the developed personality at the lower mind level, the product of the human brain.
In that sense there are optimal conditioning techniques through socialisation within family. These are heritable in the sense that the conditions assigned as optimal by a parent, actively or passively in their modelling outcomes to progeny, or the societal level encouragement through education or its absense combine together to produce a range of individuals, many of which have optional and profitable life paths for the outworking of karma. So there is a very important distinction to be made between the idealist position whereby every individual life is structured towards its most productive result in terms of optimal communication between the higher mind and lower mind and the idealist in th eoptimal development in the human passion as an alternative in the idealist model wnhereby no account at all is taken of the human level communicative possibilities and instead full focus is placed on the competitive nature of the human adn full allowance is made for the outcome produced by that of survival at all costs of any particular individual over others, taking power over others in one-pointed acquisitive alertness towards their beest outcome in social or perhaps financial terms. In other less civilised conditions, of course, this sheer human-level arrogance for dominance and survival is exactly what is required in order to ensure those things.
All of these are opportunities and rich opportunities for the outworking of specific karmic patterns by Dao-consciousness nodes. By this we specifically negate idealism as an optimal mode of behaviour and attitude set within the human population. What is available is a range of occupancy opportunities for evolving Dao-consciousness nodes, to use that terminology. There is nothing wrong with the fact that only in a few places on this planet are there what could be universally agreed to be optimal conditions for idylic lifestyle and optimal development according to higher mind principles of what should be optimal spiritual humanity.
The determination provided by the steady-state model of spiritual development presupposes dynamic convergence of any particular destination of a node of Dao-consciousness between its optimal karmic assignment into a match between that and the opportunity-sets of a given life. There is a necessity for an ongoing wide range of opportunity-sets into the unforseeable future, in other words, beyond what can be foreseen under any terms within which the human mind can conceive of, of such a wide dynamic range of opportunity-sets for the full range of human strong emotions as well as the spiritual refined emotions. The existence of the two complementary idealisms of the spiritual idealism as well as the competitive humanity idealism are both required in perpetuity and the ten million year timeframe or as expressible in that timeframe.
Therefore nothing is wrong with society at any level. Nothing is wrong with the identities occuring in their diverse range as developed personalities within humanity. All comprises rich opportunity-sets for any particular Dao-consciousness node to exploit, and they do so, from the most sublime to the most horrific.
In that sense this transmission is an explicit reminder of the amoral mode of description. And it is completely appropriate that there are all levels of reaction to this because they are exactly part of the opportunity-sets for any particular developed personality to find there its optimum consequence - to align itself with the organised responses for optimal education, nutrition, alignment for optimal power and finance, optimal civic organisation as well as optimal criminal organisation.
We recognise that there will be such a variety of reaction against these statements as to necessitate a benign resolve to ignore it. That is not inappropriate as all is choice. The spectrum of opportunity has partly been created at the spiritual level as to engage every possible reaction-set.
And with that we rest our case.
60. In a similar vein to our response to the last question the term parisitisation has been provocatively used as a means of detaching any particular individual from their fond beliefs about benign association and development of a human personality. It is true that it is benign. It is not true that it is necessarily supportive of the continued existence of that particular personality. In that sense the lifecycle of a parasite in organic terms is sometimes to sustain the life of its host and many parasites do this, and sometimes to end the life of its host and we think of the varroa mite on honeybees. Athough it is counterintuitive that the ending of a life by a parasite can ever be considered optimal, the validity of the choice-making process requires that some parasites do precisely that. And it is no different with the co-association and coalescence with the node of Dao-consciousness with the embryonic human such as to develop a life of consistent mutual intention to acquire a fruitful outcome to the life, for a fruitful outcome can often be exactly a premature death and we will give an example to support this point.
Suppose that there is intended for a life to include an opportunity to redeem karma. Suppose that that optimally envisages the characterisation of one individual in a social group as desperately needed food in order to survive as a set of isolated individuals in a worst-case scenario of survival or death prior to any available intervention in the form of rescuers. Such a situation has occured in relatively recent history on two or three occasions whereby an aircraft has crashed or a ship has sunk and the survivors in small number are rendered into desperate conditions by the circumstances in which they find themselves, without sufficient food and in which either consciously and deliberately in willingness to dominate to survive by obtaining food through the body of one of the co-survivors, or in loving submissiveness to the needs of others, either one of the survivors is killed involuntarily on their part, or volunteers as a compassionate submission to the needs of others in their bodily survival in full understanding that the term of their life can be voluntarily concluded. And by that we include the options of suicide as well as submission for killing to its co-survivors, that is, a form of ritual slaughter.
Both of those situations can be the opportunity for particularly poignant karmic outcome. The desparate taking of a life driven by the animal need for sustenance is one scenario. The voluntary gifting of a no-longer required body at a time when such a gift can constitute the survival of the life of others is an opportunity rich in connotations for love.
It is completely appropriate that even these desperate conditions can exist. It is part of the spectrum of human association. In that sense the parasite on the human, that is, the node of Dao-consciousness can, as an opportunity to express its love for other elements co-embodied to continue their association with their animal host by giving up its own.
From the perspective of the lower mind, that choice is almost incomprehensible. From the perspective of the higher mind it can be very simple. By these means we bring an opportunity to assess a different perspective on embodiment and purpose. Given that such a scenario may very well be constructed by a set of individuals known to each other on the soul level, and using that language, then some potent karma can be resolved in that scenario between those various individuals.
The giving of a life in contrast to taking of a life is one of the prime determinants of karma, which means indebtedness on the soul level. The compensation of the giving of a life is a radical act of love and usually elicits respect. It may also elicit many other emotions in the embodied human, hence its poignancy, but we offer that as an opportunity to thereby bring context to the viewpoint of parasitisation of the human.
Section 6, on coalescence. And we will take a break.
11:10 Video illustrative model
I'm perceiving what seems to be an illustration of the way in which the attention can be preferentially focussed from the range of full attentiveness into the physical domain and then tranferring through to full attentiveness to agapeic space. So that's the transition from physical space to agape space and then back again and that partial dual attentiveness is possible in the sense that retaining some awareness of physical space and some awareness of agapeic space, one can be alert to input from both domains. And that there exists the possibility of a video rendition of this by the blending of superimposed sets of axes or coordinates to effectively illustrate the effect of that transition as the attentiveness is moved from one coordinate set to the other.
So the properties of space observed or the features of each space become more or less evident, fading in and out of translucency or focus from the full solidity of physical space with zero presence of agapeic space features and then the slow transition to the converse where the physical space is unmanifest and the focus is purely in the agapeic space. And what a teaching tool it could be if formulated in those terms. To find the parameters by which to shift the attentiveness from one domain to the other and back again and optimally perhaps to maintain full attentiveness in both, without that being to any degree a conundrum, in the sense that attentiveness can be expanded to encompass both, not divided it into one or the other.
^And so we would come to reinforce the presence of that phenomenon as a teaching tool, as a means by which to inculcate into others of those curious few who manifest the objective of dual simultaneous awareness for its optimal qualities of, one could construct it as being, the sum or the doubling of information-sets. We will return to this video project at another time.
For now the necessary attention is a focus onto the finalisation of the questions from Keith Hill, numbers 61-67.
There are some errors of expectancy in the construction of these questions which we will attempt to address in processing them one by one. And so on coalescence:
61. We question the premise of Q61 in the sense that any 'gluing' of the spirit into the body is required. We deny the necessity for any gluing process, any gluing mechanism or any such result.
The co-association of the spiritual identity into the embryonic physical identity, even though it scarcely contains any component of identity by the time a spiritual identity seeks to co-associate with it, is merely one of choice. There are no particular levers to pull or constructed components to manipulate, there is only an intention to co-associate. Bearing in mind that the relevant components of the physical construct are mostly space, and also bearing mind that the spiritual identity does not occupy space, the dimensions of association are not physical.
The blending into phase, if one can use those concepts, is an insertion of the point of attention rather than a metabolic construct, that is, a biological construct which is a physical construct. Rather, it is, to utilise the air-fog metaphor, the emergence into coincidence in space-time with incidence in spiritual intention.
A unit or node of Dao-conscousness has only to focus its intention and then to sustain that intention for there to be effective coordination between the two constructs, if we can use that term. In the same sense as in that air-fog model, two adjacent particles of fog can co-associate and merge into the sum of the masses of the two particles of water, whereby there is a blend between the ionic boundaries of one droplet into the ionic boundaries of the other droplet to form a slightly enlarged ionic boundary comprising both sets of individual molecules, is an appropriate model by which to envisage the coming into association of, and using that metaphor again, the droplet of organic matter with the droplet of spiritual matter merging their 'molecules' so as to intersperse one with the other.
This is all that is required. That is why it is called a merging, co-association and coalescence. One coalesces into the other whereby the vast amounts of space in the construct of one is slightly filled with the components of the vapour, one could imagine it as, those invisible constituents of agapeic space coming to occupy the physical space necessarily associated within the boundaries of the physical form. Not that it is constrained into those boundaries for the energetic form is larger than the physical form ever becomes.
We remind the reader of these words of the model experienced by this individual, of the spiritual identity comprising an essentially invisible sphere with a quite small kernal at its centre, with the coalescence being modelled as the kernal becoming lodged into the energetic structure, that is, the aura of the physical form at the location of the dantian.
That kernal is not a physical form and so it can merge through into and associated with, as if dissolved into the physical, in the same sense that a chemical solution occurs whereby the same physical space that one element or component occupies becomes slightly filled with the constituents, and in a chemical solution being the ions or molecules of the other substance such that they co-associate in the same space, more or less diffused in equal concentration distribution throughout that space for a well-mixed solution.
In a similar manner the coalescence of a spiritual body, if we can use that metaphor, can coexist in the same physical space as its biological construct. So there can be a non-uniform distribution of the so-called 'particles' of the spiritual structure as modelled in that globular form with a kernal, to coexist within and around the biological construct of the human body or any other.
So it makes no sense to envisage the necessity for a binding, in the sense (of) the locking-in by association of elements of structure of the physical body or its energetic counterpart, the aura, with the Dao-consciousness or any concomitant of that feature. When there is intention to merge then merging happens. When there is intention to dissociate then merging is terminated. There is complete freedom to come in and out of association between the two aspects of the combined identity. In that sense it is not reasonable to suggest that the spirit's energetic connection with the body is sustained by attaching itself via the nodes of chakras or acupuncture points, being minor features of the chakra system. And for this we will need to digress into a more extended description of the function and purpose and construction of the chakra system and what that consists of.
Again utilising the air-fog model, there is a mode in which the structure of unmanifest Dao-consciousness can be converted into, at least conceptually, manifest Dao-consciousness. And then converted into the implicate order or electro-spiritual substance, in contrast with electro-physical substance, being physical components, that is, particles and expressions of physical matter from which the body is composed, that is, the physical body of the alive organism - the chemical constituents of that, in their orderly and fluid structures and components, the gases, the liquids, the minerals and ultimately the flesh and bones of that physical structure normally called the body of a human. And so we assert at this time that a means of rendering that physical structure into its appropriate form and function and diversity of function is to recognise the necessary interaction between the components of what we term electrospiritual with the electrophysical. Now Bohm (Bohm, 1980) has named a subtle component of reality, being the implicate order. We identify the identicality of that with the auric level. In that sense the aura is a structure in the implicate order. It is a necessity that it be associated with a grown physical structure of the flesh and bones reality of the body of a human being and by implication, any alive organism on this planet; that the materiality have a co-associated component of implicate order because that is the means by which the structure and function is determined. And so it is the implicate order which fashions the structured nature and the varied functions of that structured nature in association with the DNA of the developed physical form.
We recognise that this will be contentious, but it is a useful model. We do not insist on its truthfulness but it is a useful model by which to consider the relationship between the electrospiritual as a guide and map for the developed structure of the electrophysical substance as a blueprinting process by which the physical structure comes into existence in order to fulfil its lifecycle.
The aura is the representation within perception, and human perception in this instance, of the model for structural creation of the human form. In the sense that the implicate order is distributed throughout physicality by virtue of the intention of the *observer* in developing the experiment-sets by which this universe exists, then the implicate order comprises those elements of intention. Therefore they are directly responsible, acting under that guidance, for the substructures as well as the manifestation of the components of the physical universe into environmental niches for life.
It is too complex to describe the detailed function of that transference or arising of physicality, apart from the observation that the manifest universe is a product of that intention and that the medium through which that intention is transferred is the electrospiritual component of existence.
The order part of the phrase implicate order is a recognition of that structured intention. The implicate part of that phrase implicate order is a recognition of implication as source and the implication of consequence in the sense of involvement.
It is more fundamental in one sense to describe that component of existence as electrospiritual in the sense that the intention assigned to that is an overlay or superposition of the intention to manifest. And so in the context of this question about the spirit's energetic connection to the body, we assert that the presupposition from which the question arises is false.
62. There are many aspects which define not only a physical body but a developed social identity. There is great variance possible in the development of a physical body as well as a social identity developed as a product of co-association between the spiritual form and the physical embryo and the continuance of that through ordinary growth to maturity of the physical form as well as the social identity. The willingness that this individual shows to consider all of these things in nuanced radical form is very helpful to these discussions.
From our just prior description concerning the process of coalescence and the electrospiritual component of directing the structure of the electrophysical form it may perhaps be more easily appreciated that an intention developed by the Dao-consciousness to manifest a physical form conveying features of some consequence of a prior identity is a matter of intention and can be applied very early in the phase of embryonic deveopment. The mutability through essential similarity of nature and a consequence of the implicate order being mutable as a consequence of direct intention by the node in Dao-consciousness, is the means by which specific characteristics, qualities, malformations, or whatever is intended by the Dao-consciousness to impose upon the structure of the physical form.
Now this is not to say that there are not genetic-level implications, consequences, malformations and impositions from the level of pure genetics. They are separate sources of form and ill-form and one should not be confused with the other. Reality is this complex. Therefore, if there is perceived to be convenient qualities initiated and sustained in the physical form so as to direct a particular life purpose to fruitful outcome in the lifeplan, then it can be a consequence of the deliberate malformation or influence of the node of Dao-consciousness, the intending spiritual association made a feature of the coalescence between the two. On the other hand, genetics may intervene and a body may be partly grown in the womb in a marginally viable or non-viable state. And so if it is developed in that manner in a way inappropriate to the lifeplan of the intending spiritual occupant of that body, then there can be a cancellation of the intention to co-associate and the embro can be left to its own outcome, which can be birth in a condition of malformation and non-viability, it can be spontaneously aborted, it can be terminated by a deliberate act from the spiritual level, although that is rare, or it can be simply passed over and it have no spirit designated to associate with it, whereupon it quickly dies at birth or soon after. So these various possibilities are all in existence.
The intention of one spirit to feature characteristics of a prior experience in incarnation can be for specific purpose. It can be to feature identifiability by association with the product of another life, that being a dead body or the personality characteristics which inhabited that now-dead body so as to be recognisable in a subsequent one. Or it may be quite unrelated to that. There is that much flexibility in the process. So it is not possible to assign strictly determinant cause and effect due to the multiplicity of causal relations in force here.
63. The implications and presuppositions behind this question are that in order for effective personality and awareness to form in bio-consciousness there is a necessary input from Dao-consciousness, and this is true. It is a prerequisite of the bio-consciousness to be suffiently developed in order to manifest recognisable identity by parents or other observers. That takes two years to manifest. Personality is very largely a product of body language and verbal capacity. The structure of the mind which is growing in the formation of the brain is that the brain is a prerequisite for the formation of the local personality. The brain for the first couple of years in particular is in a condition of such rapid development in terms of interconnection-sets between synapses that there is determined in that process the characteristics of individuality in the local consciousness, the lower mind. Where the brain is insuffiently developed in order to manifest that then little personality is observable. By about the two-year age the structure of the brain is sufficient to have allowed its functioning to develop an observable mind and through the outward display of behaviour in verbal and non-verbal form, that these factors have been the basis for the attribution that the observable product of personality is postulated as being a merging between the Dao-consciousness and its product the higher mind, with the emerging manifestation of the lower mind through verbal and non-verbal behaviour.
It is a false association and false attribution. Typically the Dao-consciousness is available for manifestation but is not accessed and the biological development and brain function development into personality is what becomes evident through those behavioural modes.
The Dao-consciousness associated and merged with a particular embryonic human being is usually sensed only obliquely and occasionally, because the attention of in particular the mother but any other observing individual is so focussed upon the physical manifestation of this new life form that it requires the detached alert introspective attentiveness to agapeic space to notice the spiritual co-associate to the physical identity. When that observational mode is adopted then the qualities of the individuality co-associated with the physical form can be assessed and this is the basis of assessments of identity, assessments of personality, of spiritual nature, of spiritual identity by which a few people can notice who it is that has come present with this new young human being.
64. We have already addressed this.
65. We have already addressed that.
66. We have already addressed that.
67. On emergence:
The resolution of the apparent contrast between the descriptions of consciousness is dependent upon the recognition of the diverse sources of their emergence.
On the one hand there is the Dao-consciousness who develops an intention to co-associate with a particular physical form and a higher mind is evidence of that. The emergence of a bio-consciousness as a product of a development of a physical brain resulting in a lower mind, is what is referred to by Tielhard de Chardin in his description of the emergence of consciousness from the physical organism. So it is simultaneously true that consciousness descends into a body and becomes incarnated into it, and it is similarly true that consciousness develops as a product of the growth into complexity of function, purpose, intellect and intention of the physical brain.
In that sense an artificial contest is set up by this question and the result is true on two levels, the higher mind and the lower mind, both centres of intellect and purpose by the time of maturity of the physical organism. And much younger than that, because the animal brain and developed mind and personality are subject to the animal passions as well as the developed sensitivity of complex human intention in social and intellectual terms.
That completes our discourse as stimulated by the questions we in turn stimulated into the mind of the individual Keith Hill. It will not be the last question set. It will not be the last response and we look forward to the involvement again with these two in order to facilitate their life plans in order to create afresh into the English language and the modern Western culture as developed in this remote corner of the inhabited world, such as to constructively influence in due course the highest levels of consideration of mind, conduct, theoretical understanding of purpose and function of the human species at the highest levels existing in the world. We have no doubt that in due course some notice will be given to that at such levels. We nominate that it is not pre-determined that that be the case. It is a consequence of whatever quality may be perceived in this stream of interaction and breadth of faculty and reason and opportunity and function associated with the human organism, such that a respiritualisation will become possible within the domain of the human, as an effective antidote to the scientistic perspective.
That is a natural consequence of the rise of science and reason over emotion and confusion and imagined deity and progenerated fealty to such imagined deity for political human purpose.
We note that there are many good things about every religious system that has been proposed in human history. Sometimes there are less than ideal consequences of that, to which we have to some degree alluded at different times in our ongoing discourse. It is not our purpose to denigrate such things but rather to acknowledge them as the outworking of particular strands of co-existence of mutually supportive incentives and intentions developed by embodied human beings, such that some few individuals come to benefit and the general mass of humanity does not. There is nothing wrong with this, as we have previously asserted, because they are merely strands to the emergence of complex human relationship, complex opportunities for decision-making by individuals and the opportunities thereby to generate karma and resolve karma so as to educate the node of Dao-consciousness, as we are contemporarily electing to refer to such things.
The description of what has in traditional terms been identified as a spiritual aspect to the human is explicitly to reveal the fundamental level at which humans and non-humans, animal species of all kinds, the manifestation of nodes of Dao-consciousness into association with any such species of life, to create a life-form sooner or later self-conscious and sooner or later in command of its environmental niche, become opportunities for the enrichment of the information collected by the elevated levels of Dao-conscousness, and manifest Dao-consciousness is what we intend (to mean here).
The unmanifest is universal and universally present. The manifest Dao-consciousness signifies that consciousness itself is universal and universally distributed. The particular segmentation of conscousness in the arising of nodes of Dao-consciousness and whatever developed intention they may manifest is also universal.
The association of such nodes of Dao-consciousness with organic species such as the human is the means by which this discourse is produced into the world of the human.
We bless its presence, which means we direct and assert its positive nature into an expanded awareness of the function and purpose of humanity. (end)
P Well goodness me!
1.22 20120519 Post Vip13 sensitivity
02:50 (back in Hamilton from Matapaua)
P Early Saturday morning about three o'clock. I've been awake since one am. I came to bed after having a 3/4hr conversation with Carolyn Longden, who was very buzzy and claiming to have been drinking too much tea and therefore was in an energized and over-stimulated state.
However when I came to bed I noticed how much internal jangliness I felt and it seemed to be manifest in the lower chakras. Nevertheless I managed to get to sleep with a little difficulty but when I woke at one o'clock that jangliness was still very evident and uncomfortable and I seemed to find the word 'disharmony' best describing it.
I went through a very extensive seeking of the causes of that disharmony. However before I went to sleep at something of the order of ten-thirty I recalled Janet's request which she made during our brief telephone call this evening when I rang to let her know that I was back home from Matapaua. And she asked me to take a look at her, meaning spiritually, because she had picked up an identity (in spirit) and had not been able to dislodge it. Well I easily connected to an image of her lying curled up asleep and attached to her was this rather ugly character, who gave the impression of "who the fuck is this goody two-shoes who has come into visibility?" with that kind of evident disharmonious attitude to it.
So empowered by Janet's request I in turn issued a request to our spiritual carers to dislodge and treat that identity appropriately. And in just a few moments it was whisked away and disappeared and then the image of Janet was only of her own self, from which shortly afterwards slowly emerged a manifestation of her spiritual self again, which had not been evident at all while the other character was present. And so I left her in a state of much greater harmony and presume that her exhaustion that she spoke of at the beginning of the week may well have been a consequence of the de-energised condition that normally follows such an attachment, sucking energy out on the auric level. So I hope she is rendered into a better state to quickly recover and I would like it to be during this night, into a re-energised condition which will properly suppport her for the remaining seven days until her return back to her home next Friday.
However the disharmony was still evident and I went to sleep with that unidentified and unresolved and the magnitude of that disharmony that I felt was such as to create distinct discomfort at being back in Hamilton after the very harmonious environment at Matapaua, adjacent to the sea and with no emotional humans around to disturb that condition of harmony. So the sudden transition from there to here made the condition of disharmony of this place very obvious and it was very persistent.
So I duly issued requests for cleansing of all the major institutions like the hospital and university and eventually the entire Hamilton city. However that was not enough. I requested all the families containing children with their notorious emotionality be cleansed, that the river were cleansed, and the land, this land having been fought over and the scene of intertribal and intercultural conflict. And after some time I saw an image of a flood of white fluid-like material, flowing from the land down into the watercourses, the gullies then off down the Waikato in a cascade of cleansing energy. And the disharmony was still significant so I thought of Rotorua and the cleansing of that into its lake, and then the Auckland region, Auckland city to the edge of its actual population boundaries, being roughly south of the Bombay hills to Warkworth and beyond, which is the region of significant population density. Because it seemed that paying that kind of attention to the Waikato was insufficient and I thought that perhaps I'm sensing disharmony influence from Auckland. And that seemed to make a significant difference and it felt as though there was a kind of sigh of relaxation at the manifesttation of a condition of much greater harmony through this region of this country.
And its not that I feel fully harmonious internally but much more so. And when I elect to focus on the body and its pulses that is evident, and when I elect to focus on the the auric chakras then the lower chakras - and I was noticing it particularly in the base, that is, the first and third chakras. And it all seems much calmer and yet not fully calm and I presume that that is simply a consequence of the concentration of people that surrounds me.
I left a message on Carolyn's answerphone suggesting she request a cleansing because when checking my various acquaintances and friends, I saw her as having a grey-green - most of her upper body was covered in what looked like grey-green snot, which I presume was contaminating energy in her aura. So I left a message for her suggesting that she invoke a cleansing so that she could recover from whatever she had encountered by way of emotional conditions in recent times. And I assume it was partly associated with her trip to Auckland today and the recovery of her business database information, with the emotional turmoil that entailed.
As a result of this nearly two hour process I hope both I and all others resident in this small country can sleep more easily and find a harmonious morning on waking.
1.23 20120524 prcjlogrb Summary and codicil
20120524 ~T20:30 prcjlogrb med group ... P I think I'm getting some words:
^We have the opportunity to give a summary and codicil to the recent exercise in responding to a set of questions stimulated and prepared through the man Keith Hill. The content of those was deliberately chosen to echo the most profound of historical teachings concerning ultimate reality. We have taken this opportunity to express again in fresh terms, while giving links to traditional terminology, to enable a map to be constructed between the traditional teachings predominantly of the country of India but more widely than that, in far distant times and different languages, and now in English.
It has been our strategy to do this so as to refresh understanding, without the necessity for learning other languages, from the perspective of the inhabitants of the world of English on this small planet. Given the global reach of that language it is particularly appropriate, and so the plan has hatched.
We invite the examination by all present of the framework of understanding, the models and metaphors that now comprise this expansive transmission.
The opportunity is always available to consult the past. The past grows dim with time. Language changes can even be lost to present understanding. So no matter what treasures have been conveyed they can be rendered null and void simply through the passage of time and transitions within culture and landscape.
So it has been the combined outcome, whereby those individuals undeveloped in their sensitivity to spiritual direction may have available to them, internationally and without boundaries, a refreshed understanding of the nature and purpose of human life at its deepest levels. Not just cultural, not just from one sexual perspective or another, dependent upon one's expressed gender, but in universal terms so as to bring again into the world of form what it has forgotten.
And each young soul who comes to this realm or any other realm containing detachment from spiritual understanding, detachment from memory of identity, disconnection from knowing who one is at the core of identity, that such an individual has available to them, at their request and now our response, an available and refreshed, detailed description of their purpose for life.
We commend it to you. It is of our design.
P That came from a long way away!
Peter Calvert - AgapeSchoolinz