20101028 prc undimmed awareness_definitions

28/10/2010 prc undimmed awareness_definitions


20101028  04:25

^We have asked at this time to get you up early in order to transfer some more of another section of the work in progress, the MPhil.  Take dictation:

Exercising the mind as right into the night causes the mind to become lazy and peevish, the better to be meavish (and other nonsense as test to enliven the attention internally)  This habit of early rising is to be adopted for the foreseeable future as an aid to complete transfer of material, for there is much to do in this way as you know.   ^It is now upon us the task of concluding this morning’s writing, having refreshed yourself with soothing fluids and defecated.

Sorry shall be those who have no understanding of the foundational aspect of the foregoing, as a calm and quiet mind is a prerequisite for the undimmed awareness.  This precludes all higher priorities of the physical organism taking precedence as shapers of the direction of attention.  It is only when all such priorities are satisfied that the attention can again be satisfactorily directed inwards to the core of the personality and deeper again to the higher mind, commonly called the soul. 

That very appellation is problematic in the sense that it has so much historical baggage as to render it almost useless as an effective, by which we mean exact, reference to an invisible yet experiencable aspect of a person.  That is the basis by which its attributes are in dispute.  So we seek to clarify that first at this point.

The soul is most easily interpreted to constitute just another name for the enduring aspect of a person not lost between lives nor lifetimes.  And we differentiate these terms in order to make the point that a physical life is different from the time in which it occurs.  So we prefer the term life rather than lifetime as that distinguishes the event from its embedded state within time, so it is a more fundamental term for our perspective.  Similarly, the term individual is preferred to the term personality, because that is a construct of a particular lifetime, whereas the individual is coterminous with all lives.

These differentiations are at the core of a renegotiated understanding of reality in the pre- and post-life state.  Renegotiated, because this is in the nature of a discussion for ongoing evaluation and historical referencing of all prior literature in English concerning spiritual reality.  Literature in other languages is thereby rendered untenable for our discussion, and should be referred to only when essential and not otherwise, as the proclivity to error in translation is too great to be ignored, especially when the states and conditions being referred to are already ephemeral and contentious.

That said, we may begin.

Emphasising the ephemeral nature of the experience of oneself on the soul level is neither wrong nor precious, for it is in the brief to vanishingly small impulse that information typically arrives into a mind concerning experience derived from the identity in spirit.  So identity needs also to be defined as a term.  The identity is the whole self unbound by nature or time and originating within what we are terming agapéic space.  That construct is also derivative but can be taken at face value at this point due to its extensive description given earlier.

So the self can be identified as occupying the preternatural realm rather than the natural realm, and all literature referring to that key phrase is relevant. That differentiates successfully between the terms necessary for this discussion.  That is all for this morning.

[605 words]


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Peter Calvert - AgapeSchoolinz

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