20151107 prc sustained contemplation benefits

7/11/2015 prc sustained contemplation benefits


08:03 ^The continuation of the material can commence.

The completion of the course material has been only one phase of the intentions for this delivery opportunity. And so the task now is to direct the intention towards a more pervasive intention to summarise and disperse this material for the benefit of whomever may encounter it.

Given the breadth of the worldview, its historical depth and cultural diversity, it is not well suited to the idea of conversion to video and distribution through that means. Therefore, although that attractive development might serve as a means by which to alert any interested person to the existence of the material, it is not well matched its absorption.

The obvious reasons are of course that the experience is internal to the mind, not acted out out in behaviour, as a general rule. Therefore the dynamics of the video medium are essentially irrelevant, except to the extent that they can provide imagery of the associated visuals, the graphics of models. Given that they themselves are static, it is a momentary achievement to display them and then the task is done. With that in mind, the extent to which the material is reflected into imagery is to be upgraded and that is now a significant remaining task for the next decade.

In the generation of imagery, there needs to be an explicit goal, a motivation, a task of clarification, and an end result of some particular graphic in a series. We therefore review the graphics provided to date.

The first stems from the first book and relates to the authority by which to determine cultural truth and the way in which the power to do so was wrested from the cultural exemplars and their representatives and made independent by the discourse of science. To the consternation of many, the discourse of science has now incontrovertibly established the secondary claims of many followers of such cultural exemplars. The traditional faiths derived from and generated around such cultural exemplars, be it Shinto, Buddhism, Christianity, Islam and the remainder of the faith traditions, the commonalities have been found which mutually support many of the practices leading to engagement with the tenets of the particular faith tradition. Behind that again of course, lies the generation of that entire arc, cross-cultural and across time, whereby the injection of wisdom has brought both support for existing cultural exemplars and the generation of new ones. These practices are no different from the activity associated with this particular spiritual transmission. Yet this one is explicitly designed to not comprise the formation of another cultural response, but to see all such examples as the development of a pattern and renewal.

Therefore from the perspective of a world citizen, it becomes easy to identify that there are innumerable examples of the development of these cultural traditions arising around individuals and sometimes surviving their death, such as to be seen as both the cultural and spiritual phenomenon that it represents.

That being the case, and once any individual sees that pattern and understands its motivation as deriving from not only personal development but spiritual development within a node of Dao-consciousness and its fragments, then that becomes a potential organising principle independent of its cultural manifestation.

The ordinary individual, on the other hand, in its enculturation into family and local society, is not normally aware of the background behind the societal structures it encounters. Cultural group, religious group, State service, tax system, are usually sufficient to shape an individual's worldview if they do not have yet developed within them the direct re-installation of their memory, or have met those other members of their soul group, to use that terminology. It is the stimulus of such meaningful encounters, often, that has the capacity to take an individual out of the narrow strictures of their micro-cultural worldview and expand their understanding across culture and time. And so it has been in this case. Therefore it is more likely to be those who have moved out of their place of origin and into the world community at the international level, who acquire the opportunity to reflect on cultural diversity and its origins.

A sequence of graphics can be arranged, then, in such a manner as to reflect that story. And in many aspects, it comprises the hero's journey from the local to the distant and back to the local again, enriched by what has been found in distant places. The significance of this is that that sequence can be compressed in time into a daily basis through the variety of news media currently available. To that extent, the idea of the hero's journey is almost irrelevant, because most portable devices now enable one to flick through sequences of visual imagery that would have taken decades to acquire in the course of even an unusual life in prior centuries.

This means that the cultural aspects pointing towards the story that there are in different places, different cultural expressions of religiosity and spiritual understanding of identity and, given that the impact of that in prior times have altered the course of many lives, now it is merely a commonplace that yes, people in different places and cultures do things and engage in practices that have a common foundation. And that common foundation is the existence of identity at the spiritual level which prevails across multiple incarnations.

The challenge, then, is to integrate that into the experiential understanding by seeking that inner identity and finding that interior breadth of knowledge directly. The universally available tool for doing this is sustained contemplation. But not passive contemplation. Rather, an active variety whereby the mind, that is, the local mind, is engaged in search mode through a constant and ever-changing series of questions and reflections and answers acquired internally.

Hence the specification of sustained contemplation as a means by which to encounter inter-generational experience. Not at the family level, but at the spiritual level. It is this practice which carries the responsibility for informing the individual, as they are ready, and as they seek it. It is the reflective practice applied directly to one's own history which has the capacity to reveal these things. Comprehending that within this model-set will bring peace and confidence that despite all disturbances, emotional, recreational and related to income generation, the life is nevertheless precious and to be celebrated.

P That's a useful overview :-)

It helps reveal that the last two weeks of meditation practice have comprised both styles of meditation to be featured in the upcoming courses – intuitively directed by group facilitator and sustained contemplation with inward direction by each participant.

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Peter Calvert - AgapeSchoolinz

Friday, 17 February 2017 (1)