15/07/2008 prc highest best_guided healing

prc20080715 Highest & best granted_Guided healing

^These thoughts that come into your mind are always to be accepted, for they are gifted to you from the higher levels. There are, as of course you are now well aware, many higher levels that one can access. You have specifically asked for the highest and the best, which shall be granted.

This is a new development, for the nature of your own being has been to resist, for ill-defined reasons, the input from the highest or the best, due to your own conditioning and ongoing willingness to accept second-best. That, we note, has been changed as of this day, and there are many consequences which will flow from that.

The first is that of the intrinsic energy that will flow to you, which shall be stepped up several degrees. This energy will enable you to endure this period of time of transition, and will condition the rest of your life as a facilitator of our mutual tasks together.

1. This condition will allow somewhat less sleep, not very much but some;

2. It will allow a condition of more willingness to acquiesce instantly to the spiritual input;

3. It will transform your state of mind in the short and long term into conditions of greater happiness.

For these reasons we come at this time to state these things, and also to continue some unfinished work we have begun with you. The first example of that is the continuance of the text on the guided healing book. The text should continue as follows:

Willingness to act from the input received into the mind or feelings of the individual allow the participation by them in the task of healing of both themselves and of any other that they may negotiate and contract with to receive such interaction through them.

The level of the mind which functions or is involved in the act of healing is in fact the higher self. The higher mind is an aspect of the higher self, and so we begin a brief introduction to that aspect of each individual present within incarnation. Although this information is dealt with to some extent in the book already cited, Agape and the hierarchy of love: a primer in intrinsic spirituality, we wish to add to that description to some extent, so as to enable a clearer a clearer inner visualisation of that level of the individual by which they more communicate more clearly with the guidance that they receive.

The higher mind is a condition or state of being which embodies the spiritual principles of identity, rather than the mental level identity and developed personality. The spiritual personality is that which is the sum and product of the intended contributions and introjections from the higher self, which is, in its turn, the sum of life experience of all the incarnations. At least, that is how we shall characterise it for the purposes of this presentation.

The spiritual nature of the individual is confined to the higher emotional set, not the complex lower emotions or the strong emotions derived from the animal nature of the body. The higher emotions have been defined in various ways over the period of civilisation, and are articulated quite accurately within several religious traditions, so it is not required to extensively catalogue these here. Suffice it to say that naturally spiritual love, spiritual honesty, integrity, willingness to direct love towards others and to receive love from others, a delicacy of aspect of any feeling, and willingness to convey interaction to others on the basis of those feelings, rather than as contributed to by any of the other categories of feeling, are the main characteristics we wish to describe at this time, so as to make more plain the nature of the spiritual level of the higher mind.

Therefore, it is the higher mind which is used as the locus of attention and the point of connection by the guide. This is the reason that the strong emotions engendered from the bodily level of the identity should be refrained from being activated, so as to contaminate the purity of the impulse towards the individual in the role of healee. This is what helps sustain the pure intention, and by pure in this instance we mean the intention derived only from the spiritual level, not the bodily level. Hence the inappropriateness of the activation of lust.

Sustaining that locus of intention only in the higher mind is part of the acquired skill in the practice of learning the role of healer. This is not necessarily addressed in any instructional form. Often it is deemed sufficient to leave it implicit, rather than directly addressing this distinction. Nevertheless, it is strongly worthy of explicit characterisation, so as to make unmistakeably clear the individual contemplating or cultivating the role of healer, as to the extent to which it is appropriate to confine one’s intention within the higher mind, and avoid the activation of the intention in the lower mind, attractive though that may be, particularly in instances of cross-gender healing. This implies that a degree of self-discipline be practised so as to segregate these classes of intention.

This is of course particularly difficult in cross-gender healing, because when the healer’s hand and healee’s body connect, there is always some degree of touch stimulation associated with that. And it can be quite difficult for the ordinary individual to both decide to, and then segregate, their attentiveness to the physical mode of sensation derived from the physical and bodily interaction.

Recalling then that the focus of attention is to be retained in the higher mind and the mode of guidance is to be continued through the spiritual input, then to the extent that that intention is sustained, then there is minimum interference with the spiritual level connection, and hence maximum flow of the active energy.

To the extent that there is a disconnection developed to the higher mind as source and mode of attending to the healee, then a gap develops, which constitutes a resistance to the flow.

Frequently, a diversion of intention occurs, with the lower mind and the physical body-derived sensations acquiring precedence in the directing of the attention. That introduces a further resistance to the energy flow. These two factors can radically reduce the rate of helpful energy transfer to the healee. That defines it as a significant issue for the healer in their approach to the task of the healer role and the necessity for self-discipline to maintain the correct focus of intention into the higher mind and confining it to that.

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Peter Calvert - AgapeSchoolinz