20151230 prc transformations in embodiment

30/12/2015 prc transformations in embodiment

Index

06:17

^The capacity to understand transformation is a prerequisite to enable the inner visualisation of the conversion associated with entering, occupying and leaving an embodied form.

The interconnection in space and time comprising the occupancy of a physically, emotionally and mentally mobile identity, and the distinction between those factors and the coincidence in space-time and the means by which to influence the bodymind by the then indwelling spiritual identity, comprise large realms of information and for potential understanding of process, as distinct from the understanding of outcomes.

The connections between the indwelling spiritual identity and the factors available for influencing the bodymind, remain somewhat tenuous for the duration of every life. It is because of that, that the capacity to control the foreign creature comprising the physical organism with its sophisticated brain containing many elements of control, motivation, higher levels and lower levels of rather well-optimised programs for survival, as well as the physical structures enabling that, by which we mean the endocrinology systems by which the body is controlled.

All this means that the techniques by which to influence that independently functioning identity from somewhat outside of it, so to speak, is an art necessarily acquired by each incoming identity, who necessarily grows familiar with the particular bodymind in question. This is partly responsible for the transition from entirely self-focussed, sense-satisfying autonomous mobile creature not too dissimilar from a dog, to a subtly aware, sensitive, socialised, empathetic, mature individual, who at best is thoroughly in touch with all of the drives of the animal organism and modulating that to support all the drives of the spiritual identity seeking to express love in an optimal way best converted into experience by actual loving.

The transformations associated with this transition, its failures, the invitations experienced towards both loving behaviour and cruel behaviour, self-serving and exploitative, are the spectra of opportunities through which a life is developed and played out. This rich opportunity-set, changing moment by moment, alterable at will or whim depending upon the drive dominant in each moment, conveys the capacity to self-indoctrinate or be indoctrinated by others through the realm of awareness of opportunity-sets being made available to the conscious level of the mind, from where they can be skilfully chosen, rather than outcomes being dependent upon unconscious process.

This fine art of making the body subservient to the mind expressed at the level of the spiritual identity rather than the natural expression of the physical identity and lower mind, is part of the challenge of bringing an ordinary bodymind through its development and maturation into a condition of being a vehicle for the soul, to use that language. The parameters by which this may be achieved are imposed indoctrination, self-realisation, ordinary maturation or learning through disobedience. That last being an error correction procedure.

The experienced spiritual identity will guide its developing vehicle in its charge towards understanding of patterns of emotion such as to not inflict harm on others. The inexperienced spiritual identity has no idea how to control the developing bodymind, nor even what comprises danger at decision points in the developmental path. So there is a mutual developmental process occurring whereby control may be ineffectual and from spiritual ignorance, as well as wilful self-focussed need-satisfying behaviour, naturally derived from the basic levels or survival levels of the bodymind.

Hence are set up dichotomies, savage learning opportunities and opportunities for reflection with an early termination of the physical form. Significant reflection is required on the spiritual level in order to derive and integrate the experience and information from an ended life within embodiment.

And so the spectrum of acquired experience is a major determining factor in the development of the human organism, because each human organism is quite astonishingly malleable. It is the skill by which to direct that malleable organism which comprises a major determinant in the quality and duration of that life.

P I wonder where this is going from here?

[664 words]

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Peter Calvert - AgapeSchoolinz


Friday, 17 February 2017 (1)