20191214 prc NDC developmental maps

07:45
I've been sent to Riverton in Janet's
absence
for no reason that I'm aware of, apart from it being an opportunity for dialogue with my own higher self or perhaps beyond, and I don't have any feeling or knowledge of that. (and yet subsequent to receiving this missive, I perceived the massive presence of the full reunited reintegrated one-being, confirming itself as communication source on this occasion)
^And yet we take this opportunity in order to provide a transition between the condition of being endlessly engaged in the mundane life, and the set-apart condition of being engaged essentially and only with the spiritual life.
There has been a considerable period of time this year when the extent of your engagement with the mundane life has rendered you inaccessible. We encourage you to change that by entering into a much more frequent pattern of retreat. It is not necessarily achievable at this location, for the loved other comes present also on many occasions. Therefore a third option is desirable and the alternatives may be listed in order of preference, being the farm hut, or the Longwood Range. These two locations can be investigated. Neither has power. The power within the van is essentially inadequate. The power within the hut is essentially inadequate. So neither location is optimal. This location (Riverton) in fact is optimal.
In order to participate in the spiritual life, stillness is an absolute requirement. And in the scale of variability and degree of stillness, versus physical and intellectual motion, a sliding
logarithmic
scale is appropriately definable. The markers on that scale carry with it a connotation of time spent alone. And this plots an X-Y relation in two dimensions only, being stillness with a
logarithmic
scale proceeding from a notional condition of stillness of body comprising a value of one, motion rightwards comprising a value of ten, and then one hundred for the value of frenetic; and proceeding into decimal values in orders of ten, proceeding towards zero as a condition of death.
(values of ‘meditating’ and ‘comatose’ came when constructing the drawing)
The Y-axis comprises stillness of mind, again proceeding from zero to one hundred in two steps on a
logarithmic
scale, that is, ten and one hundred. A third step of one would be useful but is not significant. And this is intended to reveal the relationship whereby the body can be dead and the mind fully active. This is a novel relationship. And we will illustrate the relation in due course using a freehand sketching method.
There are many paths through this space, many conditions that can be mapped in that XY space and relation. There is a family of curves, not just one.
This is the reason for which you have been brought present here today. It will seem intuitively obvious to any person accustomed to meditation. It is a gross simplification, of course, as always, and merely indicative, exactly because the combination of conditions relating the physical body and the mind are personal and can only be averaged over a population.
This present condition of an essentially immobilised body, an alert mind focussed as much towards the spiritual communicative link as towards the conditions pertaining to the physical form, is what preconditions the possibility for spiritual communion, and also enables its active achievement with a two-way flow of information.
The willingness that you share with us to communicate in these ways is what enables this possibility for the transfer of understanding, of models and mind-states and spiritual perceptions, and the ongoing existence of the independent egoic identity from development during embodiment into retirement (via death of the body) and absorption into the deeper identity.
And we would have some few words to say in relation to the progressive melding proceeding upon death of the body, and the return of prime focus into the spiritual identity. This addresses
the question of the relation of the information package, if it could be construed as such, comprising the egoic identity, into the assembled components accumulated during each life and progressing into wholeness and the condition of being unified.
The tenuous relation between the sub-components of (spiritual) identity is conceptually similar to what is conventionally understood about the distinctions between the mature identity acquired during embodiment, and yet still containing those aspects identifiable as sub-personalities concretised in each of the earlier age-ranges, and routinely identified in approximate terms as the infant, adaptive child, pre-pubescent identity, and post-pubescent identity, commonly identifiable as the teenaged self full of wild emotion and little control.
Of course, that spectrum of identification is conveniently truncated. And as always, finer differentiations could be made, yet in ordinary terms, they are not useful.
So within the developed identity at the higher-self level, there is the accumulation of information packages comprising each egoic identity, engaging with and reaching compromise with those other aspects within the higher self, the whole identity. And the imprecision of these identifications is exactly because there is a state of fluidity which is outside of time. And the addition of change due to the shifting relationships and progressive absorption occu
r
ring between those components, engaged in the formation of the progressively acquired complete identity.
And from the condition
of
a reader) being
within an embodied mind, the factor of time is so difficult to remove from the understanding, we will take the position in the explanation of this formation, as if time were present where it is not. And so, exactly because this description is coming from the timeless location of a higher identity, being introduced to the time-full location of an embodied mind, we will describe this pattern in terms understandable to that embodied mind, giving confident assurance that from the perspective of any person at the end of their life and moving out of the realm of time and into the realm of timeless spirit, that clarity concerning these things will come at that moment and therefore they need be described no further.
And so the progressive accumulation of the first level of identity development
by
enrichment, because identity pre-exists embodiment, the enrichment is directly proportional to the rate of embodiment, information-gathering, lives lived enabling that, and lives concluded enabling the transfer of that information, and each component comprising an enrichment factor.
And so this can be mapped again into a two-dimensional figure of graph-like relations between enrichment and time, where time is structured by embodiment.
The sub-scale of that is information. And so proceeding from the junction between those two axes at a condition of zero enrichment, zero time in its relative sense, there is a stepwise increment not strictly related to time, but related to the information associated with enrichment comprising an incremental step, and hence ratcheting upwards to full enrichment when full wisdom is acquired at the end of the last embodiment.
This of course is a graphical model describing steps in enrichment of the pre-existing spiritual identity, the naive node of Dao-consciousness.
So for each naive node of Dao-consciousness, there is conceptually accumulated a nominally one thousand part set of such enrichment maps, at a rate of one per node of Dao-consciousness fragment. This is another conceptualisation in graphic terms, of why embodiment is sought, and the distinction between the information content difference between a naive node of Dao-consciousness cast from the Dao, and the reunited reintegrated form, and provides an intelligible expression of the distinction between those two conditions.
P
Well, that is very helpful !!