Still at Riverton. I was just looking at the
school website and found a reference to complement the Meetups Invercargill spiritual meditation site I've established and felt suddenly chilled, so here we are again.
^Refreshed (as you are) by food, drink, rest and play, we come again to attend to the preferences which you evince. The Invercargill meditation school will conduct itself according to the following principles:
It is open access, not a private group. It is to meet in a particular place yet to be determined. At a time yet to be determined and in the spirit of service, will meet at such a place and time suited to the most potential participants. They are not members except in the most general sense. They are primarily meditators in training. It is to be conducted in an identical fashion to the Gore group and the Hamilton group before that. There is an expectation that those who come will act not as chelas, disciples, subordinates or anything other than equals, because they are.
Acquiring the skill of enhanced perceptiveness by the process of meditating is no different from acquiring any other skill. The only distinction is in the degree to which the individual accepts and accesses their own spiritual sense-set, if we may call it that, conventionally termed the opening of the third eye and the heart. We explicitly include the crown chakra, embody understanding and acceptance of incarnation into multiple bodies, thereby to enhance by adding to the information acquired at the higher self level. None of this should be in the slightest contentious. Every individual attracted to the group will already understand these things, with very few exceptions. It can be easy and fun and occasionally profound.
Well that felt a bit like a specification sheet
I wonder what other business there is? And I get that the computer will be accessible tomorrow, whereupon I can return to Gore, and perhaps before Janet goes to Queenstown.
^There is other business and we would continue.
The purview of the lower South Island is only partially attended to in terms of the responsibility nominally taken for attending to its spiritual clearance of lingering spirits. They are generally to be found around cemeteries because people keep dying and their bodies are placed there. Unsure where to go next the spirit lingers.
f it knows where to go next, there is no difficulty in doing so.
The aspect of land clearance, in that sense, is complemented by identification of the presence of significant spiritual identities, being the elementals who have elected
for various geographic features of land and water, rivers and streams, mountains or clouds. The presence of deva or elemental of cloud and, by implication, weather, is not well known. Nevertheless in those airy reaches of the sky, there is a population of elementals and occasionally it is possible to interact. The elementals of land and water are much better known, although scarcely locally recognised, let alone their location plotted on any map. We would prefer that were done. Partly, so as to bring alive the tradition of respectful acknowledgement and the love expressed by their attention, but also to more publicly acknowledge their existence in an open manner.
The policy of sole focus on materialism, upon consumption, upon entertainment generally created far away, means that opportunity for going where elementals are across the landscape and openly acknowledg
them while enjoying their interaction, has become a vanishingly small enterprise. We would resurrect it. Because to ignore that population of entities and identities whose task they have taken on out of love for the myriad creatures that populate the landscape, is to see only a small fraction of life. We would change that.
Part of the issue is the historical reification, whereby such identities are made strange or even malevolent, when essentially without exception, such is not the case. Occasionally an individual in their subconsc
ous wish for
education, forms a pattern of interaction with such an identity and benefits from that. That it is regarded as being particularly special and especially spooky, which introduces the notion of fear, is to be directly addressed by open acknowle
gement of their nature and the effect of countering the historical attitudes. We suggest the following:
That the group itself is the place for the invitation to be circulated, as on record. That is much better focussed than any public-domain advertising, and will reach in due time into the community of interest so as to initiate the collection of that experience. And it is to be promulgated with the expectation that every example be accompanied by records of date and time and detail of experience of interaction, so as to accumulate an appropriate database allowing at best a large number of interaction events to be on record, each replication of which consolidates the probability that this is not a mere personal imagining but a replicable event based on the actual presence of the elemental.
So with these standards in place for reporting and recording, the beginnings of a map can be constructed. We are not
Every smartphone has the capacity to access that information, should it be loaded with the appropriate compass software. Given the free availability of such software, there is little impediment and it is not beyond the capacity of any intelligent person to make the appropriate observations and place them on record.
It necessarily requires access to a map of scale better than 1:50 000. 1:1000 would be adequate. 1:20 000 is scarcely acceptable. Neverthe
ss, with appropriate attention, these records may be collected. The actual placing of marks on a map held in software is a second step.