20091008 04:03 From the beginning Through prc [54 minute recording] ^We would like you to begin at the beginning.
The transmission of this material as begun now many years ago by the accumulating capacity of this one through whom we speak to come to know themselves at a sufficiently deep level, so as to begin to permit the communication up through the layers of the deep mind to the surface of the mind, which permits the articulation into a coherent stream of words, by which descriptions of any aspect of existence or reality may be accumulated.
This accumulation process, of words and representative diagrams of the inner realities has been available for all time. Those few who have managed to suppress or release their contrary aspects or complementary aspects, or devious or denying aspects sufficiently to permit this task, is the opportunity for another version of inner existence to be conveyed into the world of communal awareness in humanity. This conveyance of information need only happen once per generation or more, where there is a sufficiently stable society, while yet sufficiently flexible to allow and encourage this process.
The emergence from recent centuries of progressive denial of spirituality is accelerating at this time. The accumulating information concerning the ways in which such information is conveyable from the deep recesses of the mind, the extent to which that information has been accumulated by individuals sufficiently well-endowed with not charisma but qualifications, by which we mean training in self-perceptiveness and its distinctions, as well as the cartography of the mind, has permitted those of us whose current abode remains in the frequency domain of spirit rather than the hard domain of physicality, to refresh the understanding within humanity as to its origins and continuity.
This refreshing is, of course, periodically required, because it is the nature of the human to mis-associate, and mostly to do so influenced by the strong emotions resident within the mind and brain of the human animal. These strong emotions constitute motivations to convey this information as biased according to opportunities which arise for dominance.
The use of information and its accumulation to form social hierarchies as a substitute for physical strength as a basis for hierarchies of dominance is a relatively modern phenomenon, thinking in terms of a timescale of ten thousand years or greater. Prior to the establishment of settled communities instead of agrarian mobile communities based on scavenging or depredation on free-ranging herds of animals, has been the opportunity to convey into a more fixed form what was previously only intuited into the current generation’s language. To do so in an even more enduring way required the development of repositories of accumulated opinion and socially derived information including business records in fixed locations associated originally with pre-existing cave systems, and then, subsequent to that, buildings constructed from permanent materials.
The suspicion, which arises so easily in a non-homogeneous society, of the bases for action attributed to a level in the community which a bulk of the population desire to emulate but cannot; the division of society into strata, caste or class, emphasises and magnifies these differences, and so at the times available for periodic overthrow of the ruling caste or class, their emblems simultaneously become the target for destruction. In a literate society, that of course includes the objects of supposed learning, being the scrolls or books on which is written the accumulated information gathered in exactly this way. And so the disruption through history of community and accumulating culture in a society has led to an ongoing series of local civilisations where food production is sufficiently plentiful to enable a society based on class, and therefore class difference, to accumulate.
If one imagines, for a moment, that there could be such a thing as a classless society, then this result would not occur, in that the homogeneity of individuals within a classless society would all obtain sufficient recognition, including valuing of these scarce commodities, such as we are creating again at this time, that there would be no motivation to destroy them, because there would be understanding of their value. There has therefore arisen in a few historical times and locations the idea that a classless society is an ideal worth striving for. What is left out of that equation, of course, is the intrinsically hierarchical nature of the either socialised or un-socialised human animal. For, being an intelligence superimposed onto a social animal structure within its very nature, and developed over eons of time, that hierarchical social nature of the human animal can never be eliminated.
It is a recognition from the spiritual nature and capacities of the indwelling spirit, that the understanding bleeds through into socialised humanity, that has enabled that ideal of a classless society to come into the domain of humanity, and in a few times and locations, to flower there as an ideal. It is false, within the embodied community of humanity. Therefore, understanding that the human compulsion for the development of strata in society is irresistible, the task then falls upon the elite members in any culture to establish community rules by which these distinctions are minimised for the benefit of the society and the individual members of it, to the degree possible. Given the propensity for the embodied human to relax into the tendencies fostered from the drive for dominance and its consequences of hierarchical structure in society, to render it again irresistible to establish master/slave relationships. This has been endemic through history. It is essentially certain that this will continue, and for a variety of reasons, which we will now enumerate.
The first is, that the capacity of a spiritual identity to so register and control its intended bodily life-form to such an extent that it is thoroughly in charge of the activities, attitudes, mental states, emotional states, physical action and social outcomes as to render to it a condition of the exceptional, rather than the norm. This means that where there is just enough intelligence within the body-mind of that individual to recognise these factors within themselves, and reliably choose to not exonerate their actions of brutality or acquiescence for the purpose of obtaining sufficient status in society as to enter its ruling class, or activate their nature within that social role, they are otherwise likely to be overcome in their choice-making by the natural and inherent qualities of the human animal, to obtain whatever advantages available to them, in such a way as to preclude their capacity for wise governance. This means that there is in fact a necessity for a class structure.
Again, the misuse of class structure, with its appeal to magnifying the distinctions between elite groups in society versus the rest of society, can assume sufficient dimensions, and magnitude of difference on those dimensions, as to render the ruling class essentially incomprehensible to its majority. The only factor which can ameliorate this is a sufficiently broad-ranging education system, so as to infiltrate into the majority in society those values and practices deemed significant. And this is what has happened, again and again in culture throughout time, confining that time range as we are to within the development of settled agrarian society. In the most recent centuries, where the educational aspirations perceived by elite groups and promulgated extensively or universally throughout the society has rendered more understandable the aspirations and understanding of the elite groups through the majority of the members of that society, then the excesses of both the elite groups and the governed groups has been minimised, in some instances. Without seeking to name, shame and blame, to any degree, any historical culture or present culture, there need only be a recognition that these are tendencies within every culture and especially modern culture internationally, that if there is a mechanism by which good governance is achieved, then the peacefulness of the society is sustained by the values determined by the cooperating elite groups, to be transmitted through the culture by the education systems developed to do precisely that.
The accumulating issue at that point is the extent to which the elite groups, in their specification of the values to be promulgated through the society, become progressively dislocated, mechanised and abstracted from the spiritually based values originally intended to be included by the literally enlightened and spiritually guided members of the governing elite. This results in a perceived banality, separation and progressive irrelevance of those values by the bulk of humanity, as they focus on their propensity towards acquisitiveness as a means of dominance. The present trends towards materialistic culture is a modern example of that tendency. These tendencies have existed throughout time and in every culture.
The issue in the current century, then, is best describable as an opportunity to reassert spiritualised values into the top levels of society in a refreshed cycle of devolvement through percolation of such values from the elite members of society into its majority. This process is beginning, and with continued good governance, can continue. Political stability is therefore a preferred framework within which that percolation to the majority is most likely to proceed.
The establishment of the basis of progressively developing willingness to accommodate the possibility of world governance, rather than regionally competing governments, is therefore a contributing factor towards the re-spiritualisation of the value-sets for civilised society. For where there is no moderation of the indwelling animal-level characteristics of dominance, by the spiritually derived impulse towards respectful equality in relationship, then the trend towards ongoing mechanisms by which to sustain dominance by those who have the power to do so, will simply continue. This is a destabilising trend, and contributes towards eventual disorder, especially when expressed by competing regional groupings against each other and their individual members.
So we come in order to briefly outline these things again, in order to refresh the understanding of the most dominant features of societal development, so as to provide a rationale, first, for the delivery of this information at all, and then a recognition that the people not most worthy, but neither most willing, but the level of society in which it is most essential to influence individual members as being the elite groups in society, as those are the ones who determine what is promulgated throughout society.
And so we address the educators and the governors, in our attempt to constructively sway societal development in the direction of justice and peace.
The extent to which spiritual values, aligned with concepts of equality, fraternity and freedom were last expressed most powerfully at a time of particular turmoil in European history; the spread of the recognition of the value of those concepts; the incorporation at the highest levels of documentation of the rules of good governance, has influenced many cultures now around this world, but not all, and for the reasons which we have been outlining.
We recognise that this will always be the case, for the opportunity for an individualised spiritual identity to come into this domain in order to find within it the range of opportunities enabling it to develop first-hand understanding of the distinctions between hierarchically-based domination and respectful co-existence, and fostering of spiritual values within embodied humanity, are so valuable, that in fact they will not be permitted to become universal. For that would render this planet less than optimal for the development of complete knowledge concerning values intrinsic to the spiritual identity. And in this instance, we speak of the progressively acquired certainty that love as the basis of action and idea, is the goal to which all individualised spiritual identities aspire.
That therefore requires that there be savaged and ravaged corners of this planet, continuing in co-existence with benign, even sublime corners of existence, at other places or times within human culture on this planet.
And so it becomes clear that this is no Utopian agenda. This is an exposition of necessity for the ongoing disparity between nation and culture at different locations around this planet, and generally speaking, that they co-exist together for all time. In fact, it is less important that the positive extremes of civilisation exist than that the negative extremes of civilisation exist, for they are just as important, if not more so, than their positive complement, as locations and opportunities for acquiring that first-hand understanding that competitive and destructive behaviour has its disadvantages.
This therefore enables any particular individualised spiritual identity, describable as a human fragment of the soul group, to be born into a family, be it loving or not, and find there an opportunity for progressing their understanding of the almost infinite range of diverse combinations of emotion and behaviour, by which to distil from that the unity of understanding about best motivation. From this comes spiritual maturity, and the expression of that at the level of civilisation, and wise government.
Therefore, it can be seen to be no surprise that the periods of high civilisation and benevolent government as expressions of community through history, has been the rarity rather than the norm. And there is nothing wrong with this.
Naturally, the values of equality, fraternity and freedom, when they co-exist within the leaders of a culture, will always tend to accumulate individuals who are inspired by the possibilities of such values to seek their highest expression at any particular time. They just may not be successful in any given generation.
However, if one particular set of forebears were not successful in this, then with sufficiently stable society, based on good governance, and enshrining within its rules those values of equality, fraternity and freedom, then more benign governance, and more stable lives become possible within the community as a whole, expressible as the community norms. This does not mean, and should not be misconstrued to mean, that every individual in that optimally organised society will experience nothing other than peace, tranquillity and justice. This is so unlikely as a statistical probability as to be neglected. Given the nature of the human animal, there will always be those members of every culture who are seeking to receive, and have contracted for, abominable treatment by their fellow humans, as to require that there be remnant corners of even optimal civilisations as appropriate learning places for their needs.
So this is a brief recap on developmental human history, and spiritual needs for experience within that, to be opportunities to enact and experience the complete range of human frailty and brutality in man’s inhumanity to man, as well as to enact the internal drive towards the spiritual values, leading towards optimal civilisation based on good governance.
Peter Calvert - AgapeSchoolinz