20151102 prc discerning the higher selfs voice

2/11/2015 prc discerning the higher selfs voice

Index

08:09

During my first sit of today after again submitting to the practice: After the engagement with telephone technology yesterday and the activity and turmoil that that brought present, to change it and attend to Janet's mobile issues, when I sat down this morning, the questions came of “how to discern the voice of the higher self”, and, “how to locate it within the model set that we've been given?”

If the higher self is co-located and in intimate proximity to the human body with the dantian in the belly, then what are the qualities by which one can distinguish that necessarily internal voice? And what came into clarity as the distinguishing features was the idea of overtones and particularly the overtone of compassion.

So the idea of acoustic pitch doesn't work very well, unless there is the idea of an ordinary voice and basso profundo voice or a sibilant overtone. Which could lead to the idea of a shrieking admonishment. That doesn't sound very comfortable. And then the idea of the emotional component arose. Which emotion or complex set of emotional tones might be a differentiating factor set? And the question of the distinction between “how does the higher self feel, in relation to the ordinary lower mind?” And the distinction came that it is the ordinary lower mind's first journey and development into physicality. It is the higher self's experience which forms a backdrop to that, in the sense that they have lived through at least three hundred and up to a thousand-odd lifetimes and then thought about their experience, reflected on it and come to some conclusions about it, therefore are in a position to say “mmm – try that” as an alternative to the probably emotionally involved passionate response engaging the ordinary lower mind.

And so that brings the question of - if one is to avoid traditional god-language, which is singularly inappropriate, or at least nuanced in unhelpful ways, the idea of the loving elder sister or elder brother, offering compassionate guidance, brings a somewhat down-to-earth perspective, and a consulting role, perhaps, and relationship, such as to refresh and clarify the idea of “where within and by what parameters, do I identify and attend to this hypothetical higher self?” And from the perspective of a novice meditator, that is a significant question.

During my years of meditation there have been a variety of such identities accessed. And on one occasion, a particular identity of such intrinsic compassionate kindness as to make clear to me that to use that as a role model and exemplar, would allow great contrast to be drawn between my ordinary emotional identity at the lower mind level and that intrinsically softly compassionate, loving identity. And the contrast could not have been drawn more sharply, in some instances. So that was very helpful. However, even though such exemplars may be found, they are only that. And in other situations that are perhaps more complex and requiring more finely differentiated and nuanced inner responses, then the idea of compassion seems to work very well.

^And so we would come on this occasion in order to illuminate further this set of distinguishing features by which to clarify and identify the higher mind aspect within the conscious awareness of the lower mind level. The distinguishing features are first, that of compassion. Second, that of sense of experience. Third, a sense of willingness to embrace in loving support. Fourthly, a capacity to sharply interject if necessary. Otherwise, to regard from a wise distance, perhaps, offering such wisdom but declining to intervene, knowing perfectly well that the floundering lower mind is in its turmoil exactly because it is not listening.

Nevertheless, the willingness to search for such a context within which to seek a more wisdom-guided set of responses to the natural turmoil of the life experience at the lower mind level, is a necessary prerequisite. Hence the universal recommendation to seek for guidance, because the principle of respect necessitates that intervention is not made without invitation from the lower mind level.

The question is of identity. There is inalienable identity allocatable to the individual and developing lower mind. There is just as much independent and inalienable identity at the composite higher mind level, or at least representation of that in principle and operation of that in practice.

So in the same way as it is merely respectful to request an opinion between two ordinary minds from two ordinary identities as embodied individuals, so it is at least as appropriate, if not more-so, in establishing the nature of the relationship between the lower mind and the higher self.

So if a lower mind seeks an opinion and utilises the modelling as it understands it from compassionate others who surround it in their development and growth; and if they have wise parents or others who can treat them with such respect, then that comprises a training in respectful interaction in the transactions of the social life. Those same principles can therefore be easily applied to the transactions established internally with the higher self.

And given that context and the acquired understanding that to initiate an intervention by the expression of an opinion is a necessary first step. Therefore, in order to establish a protocol within this model-set and to establish the parameters of a training, we suggest the following: That at the outset of any planned foray into the creation of an opportunity for such consulting, that is, entering into a meditative state with the explicit desire for an event of consulting with the higher self, then the appropriate attitudes are:

centredness within one's own mind,

centred within an attitude of respectful inquiry,

centred within a practice of inward focus;

knowing that within that inward focus is an accessible path to the higher self aspect within, and

negotiating that through ordinary respectful practice; then

to enter into such a meditative state with a question in mind, or

a general enquiry, or

a seeking of clarification or circumstance, or

a query based on any other parameter-set engaging the attention in the ordinary mind,

is to establish the conditions whereby a response is highly likely to result.

The question then is to recognise that when it occurs.

It is normally subtle and therefore the distinctions by which to clearly discern a response when it is subtle is the requirement, so as to maximise the probability of successfully discerning such a response.

The universal and traditional statement concerning this refers to the 'still, small voice.' These are defining features and natural. The stillness relates to the quality of timelessness, which implies no-time, which implies eternity, which implies a non-physical level being accessed. And the parameter of being of such a voice being small, is exactly because in the cacophony of an ordinary life, because a voice from that level is always small, then a sensitivity training as well as a dissociation from such cacophony is ordinarily required in order to improve the signal to noise ratio, hence enabling discernment.

This comprises the fundamental reason for the retreat into solitude and silence. Often silence because of solitude, and in the middle of a crowded city, this is sometimes difficult to obtain. Therefore to travel to an intrinsically quiet place if often a requirement. It need not be the case. But in the early and learning stages of discernment, often that is very helpful because there are levels on the energetic level which result in turmoil and cacophony which are difficult to find when surrounded by people, as the radiations from the awake mind can travel sometimes of hundreds of metres.

So to be enmeshed in proximity to a high density population renders such activity intrinsically difficult, such that the experience of actual interior silence is essentially impossible.

So on the assumption that a quiet place has been reached whereby the noise through each of the sense-doors has been reduced to a low value, then that quality of internal stillness allows the discernment of that still, small voice.

That completely explains traditional practices of retreat in every tradition.

Having encountered the circumstances where discernment is possible of such a still, small voice in the interior environment of mind, then to issue the appropriate request for association and consulting is the next step, because the protocol of respectful non-intervention otherwise prevents it. Therefore some characteristic greeting and welcoming, as one would to a respected elder sister or brother, enables by giving permission for a response in whatever form that may occur.

This then provides the protocol necessarily acquired before the still, small voice can be encountered. When that is done, it is best to place no limits on resulting dialogue.

The next distinguishing feature is the idea of the identification on each occasion that such consulting is sought and the necessity for confident identification on each occasion, because of the nature of some of the tests by which the higher self necessarily establishes (i.e., measures) the developmental level of the lower self, the lower mind.

Tests of discernment are appropriate and used. Some tests involve substitution of either other sectors of the higher self, in its mixed nature. This is easily achieved through focus of a response through a different sub-personality within the accumulated higher self, with the different apparent qualities brought present associated with the lifetime of development.

This is the point at which cultural differences become apparent. The expression via:

different mannerisms;

the discernment of a different associated appearance, or

gender;

the qualities recognisable as deriving from

different cultures at different time periods.

All of these factors can be used within the process of establishing the capacity to discern by the lower mind as stimulated from the higher mind level.

Additionally, entirely other identities can come into awareness, permitted by one's own higher mind level as further tests of discernment and capacity. Therefore to have the background understanding that if the lower mind identity encounters these things, to have a background awareness that this is probably another test and thereby to avoid getting carried away with its content.

And so in compassion for the varied conditions within any given lower mind, the associated higher mind will, over a long period, very probably allow an entire spectrum of opportunity by which to gently encourage the development of capacity of the lower mind such as to encourage its best future. Given the diversity of life plans, this enables an extraordinary spectrum across a population of individuals of patterns of intervention and encouragement by their own higher mind level. Therefore it is inappropriate to speak in terms other than generalities in making these classes of description about what one may find when one seeks to encounter the input from one's own higher mind level.

Responses are probably describable within the literature of experience already existing within any population. The distinction is that ordinarily, the nature of encounter often defines the attitude by which they are regarded and the context within which they are placed. Hence can be described entire genres of literature and habits of regard of such interventions, rather than seeing them as the psycho-social and psycho-spiritual phenomena that they in fact are.

This detached perspective attempts to place the variety of encounters one may find as a result of establishing an intention to seek a meditative state in order to seek the helpful input available from one's own higher self. There is much to process and reflect upon, in order to enable a balanced judgement concerning every interactive event.

P Well I think that's helpful.

[1945 words]

Events

  • --:-- prc discerning the higher selfs voice

Peter Calvert - AgapeSchoolinz


Friday, 17 February 2017 (1)