20080903 prc choosing the embryo & life

3/09/2008 prc choosing the embryo & life


20080902 Choosing the embryo & life ^We come at this time in order to provide some additional information for the book containing the art just in preparation, the Argonauts book. It is to be extended by several chapters, so be not in undue haste assuming its completion or completed state. The incident of the last evening (attending WaiUni Noetic Sciences meeting) was a precognition by others that there is material of interest to them available through you, so expect there to some interest in an ongoing way expressed concerning the material we have delivered to date. The material for the Argonauts book can be enhanced and increased by what is to come in an extended session this morning, and this is a preamble and not to be included, for on occasions the preamble is not edited out by you when we intend that, so we give an indication that that is the case on this occasion so there is no misunderstanding. The intent of the Argonauts book is to be an easy and encouraging read by any person who wishes to exercise their curiosity concerning their inner nature, for the inner self is just as fascinating as the outer world, yet, and quite normally, the outer world is perceived to be so entrancing by the multiple senses as to constitute a rich resource by which to acquire all levels of information. However, the sleep and near-sleep states are capable of introducing into the ordinary awake consciousness enough titbits of alluring or disturbing phenomena as to occupy some of the attention during the awake state. When that is combined with an environment in which significant others express interest in those conditions rather than disinterest or dismissive comment concerning the significance or intrinsic worth of those states, then the degree of attention which an individual is willing to apply to the material emerging from those states is naturally amplified. (stopped here for some minutes to obtain a large increase in my depth of centring) The deep mind has many elements to it. We have enumerated some to date. There are others, and we begin an extensive description of those now. The first aspect we choose to discuss is the centralised willingness to manifest into the physical domain. Although we have mentioned this superficially in the past, there are other aspects which we wish to clarify at this time. Those other aspects are as follows: First, there is the capacity to intrude oneself from the spiritual domain into the physical domain. This capacity itself has several parts, the first of which is the identification as an individual. Second, the identification as that individual to be mobile. Third, the extent to which the mobility is expressible is a variable. Fourth, the domain into which that expression can occur is intangible or impenetrable. The intangibility is not perceived while solely in that domain, it is simply an attribute of that place. The impenetrability is simply the extent to which there are limits beyond which it is not possible to be mobile in that domain. And fifthly, the capacity to transcend those limits, given the acquisition of appropriate extra components to the self. The awareness of the impenetrability is interpretable as a lack of capacity within oneself, and when that lack of capacity is a source of discontent, then that constitutes a motivation to acquire whatever attributes are required in order to render that impenetrability null and void so as to restrict the bounded nature of one’s existence. In these ways the embryonic identity which experiences that impenetrability and limitations on movement becomes aware of a developmental path by which those characteristics can be overcome. That leads to desire to enhance the capacities of the self so as to render one capable of transcending those finite territories experienced in that domain of existence. That renders attractive the possibility to acquire an accelerated path in order to achieve that condition of enhanced mobility. That accelerated path is the practice of embodiment, so as to bring diverse experience and a solid foundation by which to come to know the attributes of love. That accelerated path is only for the brave. There are others, not brave, who choose other options. That is partly responsible for the qualities of the human individual to often manifest apparent bravery, in this instance defined as a willingness to endure diverse experience for which one is unprepared. Given that definition, there are many aspects of human behaviour which are interpretable as manifesting or containing a condition of bravery. We mention this so as to make perceivable that aspect, being a positively assigned aspect which manifests within the human in almost everyone. That condition of willingness to go into uncharted territory is one of the unacknowledged root causes of the willingness of the most extreme examples of bravery within the human domain, for which there is appropriate adulation of that recipient so endowed. It is perfectly true that it brings one into proximity with unassailable difficulty in many instances. The extent to which the attention is focussed and all resources known and unknown drawn upon so as to overcome the obstacles presenting themselves is, in its turn, a further manifestation of determination. The willingness to determine for oneself an intended outcome which in many instances requires extraordinary focus and a process of utilising all available resources known and unknown, which implies a willingness to first acquire resources presently unknown, is the outward manifestation of that inner drive to extend oneself beyond known boundaries. The extent to which that impulse manifests in the life is itself the outworking of a spiritual-level impulse to escape beyond known boundaries. That is interpreted to be the urge for self-actualisation, as described in conventional psychology. We bring the attention of the reader to its precursor, which is that drive on the spiritual level to actualise oneself beyond the known and beyond the feared. This is one way in which the extent of fear originates in the spiritual identity, and that very determination to overcome all elements of fear is itself a potent driver for behaviour in the physical domain. We extend the discussion freely across to boundaries of expression of the personal nature, because by this it is possible to track back from the commonly known aspects and categories by the entity observable in the physical domain, and see there precursors in the domain of the precursors, from the condition of looking back into that, from the incarnate human. This is always difficult to imagine, given that in most instances the individual is within body while considering these things from the human domain. It is for that purpose that we explore these things explicitly, so as to bring greater clarity to the nature of existence while discarnate, the point being that characteristics are carried across into incarnation which are pre-existent outside of it. With that we terminate this short discussion on this morning and take the opportunity to move on to another. Interposed between the domain of light and the domain of darkness lies the domain of humanity. This generally is in the realm of grey light or relative darkness, not full darkness and not full light. This domain of the ‘dead’, by which we refer to the discarnate alive human in their spiritual aspect alone, is associated with but separate from the domain of the alive but embodied human, and we would speak to some of the distinctions between those two domains at this time, for it is a perennial issue as to how to observe or express or to understand the domain of the unembodied form, in contrast with the domain of the embodied form. There are many ways to express this answer, and on this occasion we choose, as is of course necessary, to utilise some novel metaphors. Beginning first from the perspective of the unembodied spiritual identity at its ordinary location in spiritual reality, the projection of the self into the domain of physicality represents a number of problems and barriers to be overcome. The first is the creation of a suitable space in which to occupy. That problem is solved by the utilisation of a penetrable space in association with an embryonic human form. That constitutes a condition of outreach into physicality in a way which can be utilised for the purpose of mutual growth. As viewed from the condition of this spiritual identity in unembodied form prior to penetration into the physical domain as an embodiment into an accessible component of physical space, we define that as an intrusion of intention. The intention is mapped using a variety of parameters. The readability of that parametric map is complete, but statistically nuanced, in that it contains as part of its parameter set some conditions of probability. These constitute choice-points of that dually-developed individual at some point in its development, which is experienced by that dual identity as being at a particular age in manifested time within the physical domain. When one is not in that space but viewing it as a matrix of intention and undetermined probability parameter sets, then it is possible to look into that space with a sense of predictive knowing. The capacity to read those sets of parameters is a learned one. This is the reason why when a spiritual identity is contemplating extending itself by utilising the physical domain for its development, it needs help from more experienced individuals, who have learned the acquired skills of reading those maps of developmental possibility that are perceivable in the physical domain, that it becomes possible for the advisory assistants to be able to read for the enquiring spirit what might be in store for it in that lifetime. And by contrasting one with another, to find an optimal match, in most instances but not all, between the intention on the part of the spiritual identity to depart into physicality, so as to make a choice between one option and another of those developmental possibilities, in this instance comprising human embryonic forms. Those are not the only sites for potential human development viewable or occupiable by the intrepid adventurer seeking to extend their capacities. There are some other domains equally accessible, but unable to be described further at this time because the words used to describe those aspects do not exist in a meaningful way within the human-derived lexicon. They are, however, just another set of opportunities into different species in different environments, and we do not confine that to environments found on this watery world, although there are some that are within this watery world, and we emphasise that aspect, for it is of course within some few of those species occupying the water rather than the domain of the atmosphere of this planet. And so by this we specifically affirm a correlation to the teaching attributable to the identity Michael and recorded in the Michael texts reported by Chelsea Quinn Yarbro. So that set of information should be construed as being complementary to this set of information, and a sense of understanding of the parameters of existence being referred to is enhanced by viewing both sets of data. And we make that explicit because it has been implicit thus far. Extending the discussion further, then, is a task for another day, not this, and we would that the material transferred so far be considered, transcribed and pondered on this day. P Well my goodness me! [1918 words]


Peter Calvert - AgapeSchoolinz

Friday, 17 February 2017 (1)