P ^In this day and in this way it is possible to bring another chapter in the Argonauts book and so we proceed forthwith.
The rendition into the domain of humanity of some guideposts, some indicators to the direction of an alert identity's intelligent self-scrutiny, is to enable their consideration of their life for the purposes of optimising it. There is no other point because one is already here, one is already committed to the life. One has only to seek to find the manner of obtaining best satisfaction from it. Ironically, best satisfaction does not preclude stress not travail, because that is the nature of the realm, an opportunity to confront those issues requiring connection and completion as obstacles in one's pattern of personality progression.
So the obstacles can be encountered in diverse ways, naturally. In that sense it is seldom necessary to do other than pass through one's life in whatever manner one elects because during such passage the issues that one has previously elected to address will naturally come forward for attention. An example:
A young person grows up into a modern community, is educated according to the ideals laid down by the political and legal and educational community and in that process is enculturated and inculcated into any of many patterns of aspiration. Choosing one, a person sets off into their life, developing relationships between themselves and others in the normal variety including friends, opponents, employers and death. An adventuresome spirit will court death in a variety of ways by undertaking more or less risky activities. Bearing in mind that simply walking down the street can constitute a risky activity there is never any shortage of potential ways to court death.
The survival in the long term of an individual is not so much that they have won over death but they have persuaded themselves and others to postpone their transition back to their natural home in relation to the degree of benefit they are achieving from their further exploration of their life. When that balance shifts enough then they are necessarily ready for that transition because they have ceased deriving benefit from their life in this domain. That is the case for the ordinary person. The situation for some other people is to have deliberately contrived a specific encounter with the opportunity for dying for some specific purpose. Be it by disease or accident or even interpersonal entanglement gone horribly wrong, as it may be viewed by an ordinary observer, the opportunity exists for them to exit at a predetermined time and in a predetermined way. The exact detail of the exit may be chosen in any moment but the general trajectory is what is being referred to at this time, not the detail of the departure, for there are many ways of instantaneously choosing a manner of exit from the life. There are choice-points built into a typical life with associated conditionals in the decision-making path. For example:
If A and not B then C
If A and B then C is delayed
In this instance of course C is the death transition; A and B are some events or relationship outcomes that can be elected.
And so if the marriage has become unendurable for whatever complex of reasons then sometimes a decision can be made to elect that as exit point, and one or the other party in a relationship called marriage decides to exit by suicide.
Another option of course is that in that situation one or the other party can continue their life at the expense of the other's, and that is a recipe for murder.
Occasionally it is in the form of:
If A and B then C
and using the marriage example, if murder is committed then suicide is the obligatory option for the remaining party. This Romeo and Juliet scenario has been well addressed in literary history so we do not wish to address that further ourselves.
They of course are the extreme examples. There are many lesser examples whereby a relationship is pursued until there is a desired recognition by either or both parties that the outcome is unsatisfactory in some way and in some degree. This way and degree of reaching a point of decision is usually the stimulus for understanding about an internal characteristic of the individual who then makes the decision. An example:
If one party in the relationship persists in persecution beyond the willingness of the other to tolerate that and accommodate that in their definition of loving affection, then when the recognition occurs that persecution in fact is not part of the definition of loving regard then the offended party can remove themselves without further ado. And in that process there is a teaching about the nature of love, for there are some definitions of love taught which include persecution as being an established and even necessary component of its description and actualisation into practice.
There are many such misinterpretations or biased or distorted definitions of what comprises love within the experience of a young human. Many individuals propagate to their progeny one or a number of such distortions as defining the nature of love. We have addressed this in outline form in the book Agape and the hierarchy of love. There are many degrees of many sub-strands to the contamination of the spiritual reality of love and it can be argued that a major result of repeated exposure to these patterns of distorted definition of the nature of love is a prime purpose for incarnation. Because of the number of opportunities that exist for that distortion to be manifested for observation by progeny without clarification that “yes, I do this or that, but it is a distortion of the fundamental quality and characteristic of ideal spiritual love” that most individuals acquire a restructured definition of the purity of spiritual love. That restructured definition itself can become the topic of reincarnational learning through the generation, or simply taking the opportunity, of prospective life-paths of experience so as to tenderly delineate or to separate out distorted sub-strands from the truth of the natural spiritual impulse toward love.
This identification of all of the things that are not love, down to their subtle manifestations, is a major task of the incarnatory process. Even uncommonly recognised as it is, the content of any person's life is often identifiable if one regards its experience in such a manner. To be able to say by the end of a life “Oh! That is not love and nor is the other, and now I understand that love is simpler than that in truth.” And that constitutes a major learning outcome for any particular life.
Peter Calvert - AgapeSchoolinz