20180406 prc Riverton retreat 1_3

11:05
^Coming as we do from a domain unaffected by inclement weather, our capacity to communicate is neither affected nor diminished. And the only concern although a small on
e
is
that
the weather grows so violent as to preclude intelligible recording, as experience
d
on one occasion. Nevertheless we feel sati
s
fied that intelligibility is adequate, although articulation will need to be clear, we feel.
So continuing on our topic from yesterday’s provision, we see the confusion in the world and would that it be reduced. We have zero expectations of effectiveness, yet that does not forestall our attempt, nor diminish our expectations of eventual capacity to coordinate with others to achieve a refreshed perspective
in
the matter of not only physical existence but spiritual existence and origins.
We predicate that on our own intervention in these circumstances, as has every spiritual teacher through history. The difficulty is not with the intrinsic situation of intervention into the world, and by that we mean the physical domain and social life of humans. But the challenge is to be adequately persuasive in the face of the unstable attending of any particular embodied human and thereby falter or even fail in our self-assigned task.
The assignation is called-for in the literal sense that humanity as a whole, although not necessarily any particular individual, seeks for a reminder so that they may, when embodied and having forgotten, recall that yes, they came f
ro
m somewhere else and that they will return at the end of their life. And if not immediately, then eventually, as has been alluded to on various occasions and in various ways.
So we come to proceed with the task, yet the sound of the rain is distracting to this mind. And we think there is no remedy now. The sometimes available hearing protectors which have been used on other occasions effectively are not present. And so we will truncate this communication until this weather pattern
ha
s passed.
P
Mm. Bugger! But it is quite noisy!!
14:54
After some of the storm has passed.
^And we would continue by saying the following:
The cessation of awareness of spirituality is something that is of concern only at the societ
al
levels of those enthusiasts of various kinds, who either experience or seek to experience through the exercise of their curiosity, some indication as to what is entailed.
The
individual
for whom such sensations, inner
knowings
p
erceptions naturally arise and especially where they are supported as a commonly discussed topic within a family, they have no difficulty in general, tracking and mapping and understanding the variety of perceptual inputs other than the traditional six sense-doors.
However, on encountering other individuals who vehemently disbelieve, deny and ridicule, or merely misunderstand their faculty and capacities, they may retreat and ingest doubt.
Other individuals
whose climate of opinion
while they grow
is such as to seek the destruction of all misbelief, as they see it, in such faculties, may join in with some enthusiasm in the mocking and relegate all such capacities to the realm of imagination.
Yet others may have the good fortune to grow up in that family climate of denial of the spiritual and yet be themselves sensitive and thereby be compelled in their own self-interest, to investigate their capacities in relation to others. And it is that latter group we would seek to support by saying the following:
The realm of the unconscious mind is commonly understood to be a feature of every person’s mental cartography. Traditionally, the variety of spiritual practices are designed to extend into the known what is currently unknown within the subconscious mind. Where there is success in practice and a supportive
network of associates by which to compare perceptions and feelings, and there is access to historical discussion of what may be experienced when seeking to extend knowledge into that unknown territory, then to the extent pursued, a rewarding adventure can progress.
Many and perhaps most individuals simply do not intend through the criteria of their life plan, to do more than survive and learn within the physical domain and usually to procreate, and that is considered enough in order to extract what they intend to from their experience
of
this domain. But those individuals whose confusion and curiosity is in sufficient balance to
p
ropel them towards greater understanding, comprise a subset most likely to find potential in the exploration of their own mind and contrast that with what is on record in their culture or beyond it. And so the East looks West and the West looks East and both look backwards through time and find there the diversity of opinion
that
they need such as to take them out of their comfort zone.
As has already been alluded to, however, traditional descriptions of all kinds are contaminated with the concept of the Divine. And it is our particular pleasure to address this.
The combination of the factors of idealisation, perfectionism, self doubt and low self worth on the part of many, magnified historical attributions and the existence of real contributors to the well-being of mankind, combine in such a way as to form an almost impenetrable mine-field containing hooks of confusion and inadequately described attributions of all kinds.
We would seek on this occasion to offer some fresh understanding potentially able to bring some order and simplicity to this field of understanding.
And so we seek to outline a model of human functioning, patterns of relationship and destination, which will seem familiar to some and outlandish to others. Nevertheless, let us begin.
In attempting to describe the fundamentals of reality, we would first bifurcate reality into the two primary conditions comprising physical space and spiritual space. Physical
space
being so well known, we need not describe it further. So it is spiritual space that requires the most attention and the dynamics of interchange between the two.
The first essential understanding is the co-penetration of those two domains. There have been attempts to identify the structure of the one in relation to the other and, for the purposes of this discussion, that will be ignored.
Our thesis then is that spontaneous arising of identity occurs within spiritual space, and we would refer the reader to earlier texts
(see
The Matapaua Conversations
and
The Kosmic Web
which contain details of that topic.
So out of consciousness come
s
awareness of self-identity. Then encountering of similar others, which forms community. The interchange of information at the level of community creates awareness of opportunity and explicitly, opportunity to extend knowledge. And by doing so, to extend the individual in a variety of desirable manners. And so the bold ones seek association through the veil of perceptual density into the domain of the physical in order to co-associate with one creature or another, so as to find opportunity and seek information there and so extend themselves in a variety of faculties and capacities and accumulate experience from which they may learn.
And so in this particular corner of the universe, they have the capacity to find and co-associate with the species that calls itself human.
It is neither particularly special nor particularly blessed, to use that traditional and controversial term. It is, rather, just another of a few species, comparatively intelligent and self aware and comprising opportunity. There are others and we will not discuss them.
And so presenting this scenario in this way, there will already be absent, in the awareness of some readers, any reference to traditional hierarchical relationship between man and God. And that is simply because that traditional
categorisation of hierarchy is unsupportable and unhelpful. We are perfectly well aware that there is a climate of opinion in a variety o
f
categories of association amongst humanity by which this description has already defeated its own purpose by declining to describe those hierarchical categories. It is simply not our agenda to support those things, as in our terms, those distinctions are already reified beyond recovery.
And so in our terms, an individual and spirit co-associates with an individual in body and chooses to remain in association until the body dies.
They then return their point of focus to the realm of spiritual space, which they occupied all along. And in essence, the journey into and out of physicality is as simple as that.
That it is often not so easy and often fraught from the perspective of the grown identity within the human is of little consequence. Because as soon as they lose association with the physical form in a permanent way, the individual spiritual identity regains their prior understanding. And those who do so before their bodily demise make the transition with less difficulty and much greater acceptance.
So as
a
description of the arc of penetration through the veil and back into the realm of spiritual space, there is much that could be added and yet at this point we decline to do so, because much has already been said. The primary point we wish to emphasise is that concerns relating to the concept of divinity, heartfelt longing and fear, are simply inappropriate. These events happen and they are best understood in the simplest possible way and certainly without generating fear and guilt, confusion and reluctance and all of the other parameters, mental, physical and emotional which get in the way.
P
Mm. I think we’re done for now.