Spiritual intrusion_report veracity
^The insight on this occasion is related to the deeper understanding of the continuity of life and consciousness in its transcendence. Yesterday we were discussing the insertion in a deliberate fashion by the spirit into physicality, utilising the available penetrable space of a human embryo. That penetrable space is not unique. There are other means by which a penetrable space can be created, and this is in general associatable with the human form, but occasionally with other forms as well.
Today we wish to continue the discussion by going on to describe the available forms in which penetrable spaces can be generated. The first of these is the penetrable space associated with a variety of animals other than the human. The penetrable space is available in dogs, cats, chickens, pigeons, wolves and the deer family. There are some others, but we will not describe those at this time, as this is sufficient for our purposes.
These spaces associated with these animals are responsible for their occasional perception by humans as having a human-like quality to them. This is occasionally sensed by the embodied human by unusual behaviour on the part of those animals. Some of the perception of that interpreted behaviour is attributed to them on the basis of projection of human-type feelings onto those other species. That is most commonly done by persons unfamiliar with the psychological process of projection, and the interpretation of their actions as if the animal had human feelings and human-type consciousness.
Occasionally, that is exactly the case, because what is then currently and temporarily activating the animal is a human-type form in association with the animal on the spiritual level. This is the basis of the idea of the witch’s familiar. The commonality of this phenomena is rare. It is most common in association with those retiring individuals who tend to avoid human association because of its complex nature and their relative inadequacy or abnormal sensitivity to the energetic undercurrents common in human interaction. Where the individual has a discomfort with or an inability to defend themselves well against those undercurrents when they are exploitative in nature, then the individual will tend to be self-isolating in order to avoid that.
When that is the case, then quite often they will find an association with another creature by which to express their own love, and from which to receive love from that other creature. Occasionally then in that circumstance, and we are talking now about a rare situation, there is the opportunity for a specific class of communication between those two creatures, the human and the non-human, on the basis of the penetration into the conscious awareness of that other creature by a spiritual identity.
It is not confined to a human-type identity. Therefore there can be wide variety of manifested behaviour on the part of that associated creature to the human in question, driven at different times, occasionally, by different kinds of spiritual identity.
When the spiritual identity at that time inhabiting or projecting itself into the consciousness of that creature is of intrinsic loving nature, there can be very close bonding in only love, between the human and its pet, as is often the relationship.
Occasionally and even more rarely, there is the opportunity for such a self-isolated individual to be living in the wild, and for a wild creature to be so endowed with that additional feature of an introjected spiritual identity, for the specific purpose of communicating to the human some of the characteristics of that animal nature. This in history has become the basis for which extraordinary classes of interaction have occurred, and the animal nature in question is interrogable as to its own nature, motivations and drives, by which to produce into human literature some of the detailed descriptions of that particular animal nature.
So these classes of spirit-driven communication are responsible for some of the more obscure genres in human literature. That is not their only purpose. Their purpose ultimately is to provide opportunities for experiencing a very different domain, and find interaction there for the purpose of mutual learning by those spiritual forms as described earlier. So these categories of communicative activity, when they are perceived to be opportunities for transcendence of the limited functional capacity of the spiritual identity in its own natural home, then the motivation for these activities can become more easily understood.
The derived benefit from these classes of activity is that through these processes, the individual in spirit can widen its sphere of understanding of the nature and benefit of communicative activity between identities not at its own level. Therefore it is an opportunity for observations of the distinctions between classes of motivation, systems of acting out those motivations, (and these systems include human and animal forms and their intrinsic nature), and the distinctions available between the expressed deep motivations within the animal form, and the higher motivations available to them, either as influenced by the loving nature of the intruding and occupying nature of the spiritual form, or its absence. This can be assessed by association with the human or animal form, by association, but not direct involvement. And this brings us to a second class of observational activity by the spiritual identity. For it is possible to traverse the domains from the spiritual into the physical by association to, rather than absorption into, the animal identity in question.
When, as in this very instance at this moment, there is close association between an introjecting spiritual identity and the human animal form, occupied in this instance as it is by its own in-dwelling spirit, and yet through agreement, being activated by the associated spiritual identity in conjunction with a relative absence of its naturally in-dwelling spiritual identity, this gives rise to the phenomenon of the channelled communication. This allows individuals in spirit to, for their own reasons, and they may be completely diverse and different in different circumstances, to act in a communicative fashion between or through their own identity and that of the physically manifesting bodily form.
This is the means by which all such channelled teachings through history have manifested. Given that it is ordinarily the case that the dissociation between the naturally in-dwelling spirit and its identity in its natural home has been largely disconnected through the process of embodiment, often there is little opportunity for that individual in body to be able to communicate effectively with its own higher self, which means that other larger aspect of its identity remaining in its spiritual domain.
In the situation, as in this case, where the intruding spiritual identity coming into association with the embodied form is from a comparatively different level in Agapé frequency or Hierarchy terms, then this is merely a convenient mechanism by which to bring the communications from that other level into the domain of the human, the embodied human in this instance.
And so, that being the basis of higher-level intrusion into the domain of the human and its culture, these somewhat rare events have acquired a degree of mixed emotional reaction and intellectual reaction in the domain of the human. This is natural and understandable for, in the absence of any formal understanding concerning the patterns of interaction between the ordinarily embodied human and the over-shadowing, intruding and associating spiritual identity temporarily self-assigned to this task, then the class of communication is subject to a variety of critiques. Where the class of communication is demonstrably assignable to a particular genre of communication, then there is little difficulty. Communications outside that, and they also have a range of opportunities and classes of communication, such alternate classes of communication thereby generate confusion in the minds of the human observer, in terms of their interpretation or possible interpretations between the different possible genres of communication, as to how to assign any particular communication to its appropriate class.
The assigning of such communications to their appropriate class can normally only be done by analysis of the content type. Such a content-type analysis can normally only be done by individuals different in place or time from the communicative experience in question. That distance in space and time and sometimes culture is usually such as to render unavailable to the categoriser many classes of detail of the communicative event.
The most important detail missing at that time, is the perception by the indwelling identity in the human thus communicated with, as to the energetic associations and distinctions known by them or experienced by them at the time of the communication in question. This is normally such as to make the communication distinctive and, through a reading of the energetic signature of the associated spiritual identity, the human in question can usually identify with precision both the nature of the intruding spiritual identity, and its particular identity. All of this information is absent from the perspective of the adjudicator of the communication, later in time and distant in space. That such an adjudicator should insist in arrogant assignment of such communication to a particular genre, be it supportive, or be it dismissive in its accusation concerning the nature of the communication, is no less than farcical! Such an adjudicator, self-proclaimed, often, is intrinsically incapable of making such an assignment with precision, and yet normally, this is what they elect to do.
This generates many categories of confusion in any third party to such an assignment process and a judgement process. Thereby most of humanity at this period of history can only remain confused and uncertain concerning the appropriate attribution to make in terms of veracity of content to any particular communicative event. This is regrettable but unchangeable. The only remedy available, is to acquire close enough association and trust with the original experiencer of the communicative action, and use their intelligence to support that, to the degree that that is possible, by careful and considered examination at the intellectual level of the content and style of the communication in question. And where there is a history of such communication, to examine the changes in that over that history, so as to be able to come to a consideration in their own mind of the veridical nature of the communication, of the veridical nature of the communicant both embodied and disembodied, and consider those statements made concerning the intention behind such communicative events. An examination of these issues will normally provide sufficient information to come to a determination, with some confidence in their own mind, of the worth, significance and veracity of the communications in question, not only within themselves, but in relation to all other classes of similar communications.
We discuss these things because there is a valuable and now well-established necessity of scepticism concerning the entire history of all such communicative acts. The variety of such acts through time and space have generated a broad class of communications. Where that class of communications does not within itself acknowledge the variety of psychological processes well as spiritual processes described, and the attributions historically made concerning those communications, then they are appropriately considerable to be as greater or less in terms of their qualities as just enumerated, being veracity and reliability.
So we speak of these things specifically to assist any observer of such communications in their various classes, so as to be able to discern in their mind with more clarity the ways in which they may themselves use their own intelligence to evaluate such communications.
Moving now to the next possibility in terms of the acquisition of capacity to be mobile in the spiritual domain:
The classes of communication, and transition into occupiable opportunities in the physical domain, are matched by the current character or qualities of the spiritual individual wishing to extend themselves. In the situation where the individual has little prior experience, then they are completely dependent for their choice-making on the assigned interpreters of the parametric sets of information available to them, concerning the probabilities of the life in question which they are considering entering in association with the embryonic form.
When the spiritual identity is much more experienced, then their own increased capacity to attribute opportunity to the parametric sets, which they observe and can now to some extent read themselves, they are not therefore so dependent upon the spiritual assistants to read and interpret the parametric sets indicating the future possibilities of that particular life in question.
So the individual in spirit, through its experience in multiple lifetimes, (and we utilise the 1000 lifetime model already described), as they become more and more complete in their own capacity enlargement, they also become more and more self-determining in their choice of a future possible life. This is naturally to be expected. They have become, by the 800th lifetime or thereabouts, entirely able to find opportunity in a particular embryo’s opportunity through its likely life as supported by the nature and qualities of the individuals concerned in the generation of that embryo. It remains, therefore, the opportunity for them to focus more closely on the residual aspects of their own nature, to the extent that departs from the qualities interpretable by the, in this instance the human embodied observer, as constituting a nature less than optimal, in this instance in terms of willingness to express and act only on the basis of love.
Where they have, still embodied within their nature, (or enacted within their nature, to avoid the usage of the term embodied), any individual quality or combination of qualities, as residues of prior incarnations or intrinsic nature, which might lead them to act other than optimally within their experience within the human domain, then they are effectively driven by that to seek or create opportunities within the human experience by which to confront those aspects of their own nature, and make a new class of choice.
Where that class of choice is such as to bring into sharp relief their inadequacies, their unwillingness to act from their loving nature, then that is a particularly valuable choice-point by which they can enact their highest wisdom, or forgo that and enact from the nature of the animal form that they inhabit. This then has repercussions in the life, and potentially at other times and places in other lives, whereby they must deal with the consequences of their choice.
This is yet another enactment of karma, and in this case the opportunity to construct such karma for themselves, or to avoid that construction, or to act in an ameliorating way so as to reduce their own karmic burden, or to restrain themselves from creating karma with some other person. These choice-points are therefore particularly significant where they involve other individuals, because responsibility can thereby lie with themselves for inflicting indebtedness onto another person.
This particular individual in question through whom we speak, is burdened by such karma to quite high degree. Part of the reason that discussion on this issue is of such fascination to this particular individual, is that he has acquired just enough willingness to confront such karma, and ameliorate it in every possible opportunity, that he is driven into this class of inquisitiveness concerning all such aspects of the nature of karma, its generation and amelioration. This provides a powerful driver, a powerful incentive, for the devotion of unlimited opportunity and sought-after opportunity, by which to acquire detailed understanding of the nature of such events.
This is of such a significance in his own survival into other times and places, that it is a deep level driver of the acquisition of precisely these classes of communicative faculty.
Knowledge of that has existed in the domains higher than his own, so he has been identifiable, and identified, as a prime communicant of exactly these classes of information, for the benefit of those others in their human-embodied state who may also have some curiosity concerning these factors of existence.
That is the basis and motivation for our own intrusion into association on this and at all other occasions during this, his current incarnation. It is with that array of clearly defined motivations and emotions associated with this class of communication that we come present again on this occasion, and will at other times and places, into association with this man for his benefit and the benefit of others, who may find something meaningful in these communications.
That is our purpose.
That is our prerogative.
And that is our long-term plan.
Peter Calvert - AgapeSchoolinz