20110315 prc apparent attack

15/03/2011 prc apparent attack



^We would comment upon the events of the day.

The articulation of self-belief and the standards of behaviour that one has committed to is an act containing potential impact undeniable to others, discernible to others through their own self-belief as a complementary attack to the perceived attack.

The issue is one of containing the belief that one is being attacked. The self-belief derived from certainty of self-knowledge, personal standards of behaviour, preferences for the creation of confusion rather than clarity and reaction without explanation, is such as to commit oneself to an alienated life. The willingness to construct an alienated life is a necessary component of the shaman role. The sense of applying inexplicable standards to communicative and social events is partly responsible for the generation of the perception in others that there is a force at work within the individual which brooks no interference.

The unwillingness to give way to ordinary patterns of playful rejection as confined to social roles and sibling rivalry and competitive behaviour learned early, is another distinction which renders the shaman role inexplicable to many others. The tragedy on this occasion is the individual targeted is a fellow shaman, reluctant though she is. For it is a tragedy that alienation has occurred within this pairing. The role of the shaman is to hold standards to which the rest of the community may choose to aspire to or not. In this instance the standard is of direct engagement, not indirect engagement through learned roles. The capacity you share is to relate on that basis, secure in joint bonded condition against the vagaries of community behaviour. The challenge is when for any reason the community behaviour and standards are adopted by the individual, in this case the individual shaman.

We have concerns about this event. It is shaped largely, as already identified, by the transition in regard from aspirant for closeness into condition of closeness with the resulting relaxation of the anxiety which accompanies the aspiration for closeness. This is an issue of good behaviour versus naked personality. It is an issue of mask versus inner truth.

The mask role of the lover is to be dispensed with and these events are significant signs of the abandonment of the mask role of the lover. The prickly personality that emerges from behind the mask role is not wrong. It is precisely that determination to uphold personally adopted standards that results in a required choice in others whether to tolerate or reject.

This will be a turning point in the relationship of this pair, for the comfort of association has been dependent upon the existence of the mask role of lover. Whether the test can be withstood is up to the individual concerned, in this instance the loved companion and soul mate Janet. It is her tolerance which is being tested here, her willingness to recognise the distinction between the core identity and its values and the mask and its activities generated for the specific purpose of enticing the loved object closer.

It is an echo as identified by her of the transition which also occurred between this man and his now ex-wife Patsy. That did not go well. But its transition into eventual complete alienation was a highly predictable outcome, even if not preferred. The transition in this instance is an unforegone conclusion to more than a decade of association willed and support by us and through us for the purpose of the projection of this model-set into the community.

The result is dependent upon the security and loving recognition of both similarity and difference safely contained within patterns of relating with a loved other. Much more talking is necessary. Do not withhold it.


We have more to say about the issues in question this day. The shaman role is an uncompromising role. It is the lack of compromise which is the foundation of community standard. It is a contrast between the promulgation of loving behaviour and critical behaviour and willingness to set a community standard and uphold that personal standard through personal behaviour. The lapse on this occasion is not an aspect of failure to uphold that personal standard but failure to promulgate it in a manner optimally designed to convey its significance.

The issue of course is anger. The generation of anger is a human-level response not a spiritual response. It has impact at the human level but its inevitable response as created in others is rejection and fear. Only to the extent that there is willingness to convey explanation of the anger is the acceptability of the anger comprehensible of the acceptability increase by understanding of the bases of the anger displayed. So it is insufficient and unskilful to portray anger from the level of the organism as a means to embody and inspire respect.

This event reveals the distance yet remaining between the condition aspired to and the condition actually present in terms of personality transformation. That is all.

[838 words]


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Peter Calvert - AgapeSchoolinz

Friday, 17 February 2017 (1)