20120823 prc vip14 q68b-73_succession planning

23/08/2012 prc vip14 q68b-73_succession planning



Have been slow to arise this morning - avoiding the cold - 11C inside - and also aware of the luxury of addressing no explicit agenda by immediate action. That was very unfamiliar so I savoured it for a while.

But while reading Ken Wilber again over coffee I completed the thought half-formed recently regarding appliances as slaves. No wonder appliances are in big demand! The owner pays for the energy by which it does work - food for the human slave, electricity/fuel for the appliance; she defines a task - wash my clothes! - carry me there! - warm my house until it is comfortable and no more! And the slave or appliance continues to work until the task is done.

So the ordinary person is now surrounded by slave appliances which cook meals, wash dishes and clothes, eliminate the debris of food and body (take away my waste!) and so allow the owner to bask in the luxury of extended available time to do as they please instead of as they must. Subservient toys to play with and command, instead of subservient people as in cultures of the past whereby only the rich few enjoyed such privileges. Now we are all slave owners! But without the guilt of imposing loss of equality on other human beings. Having recalled the degradation of being a male sex-slave in days long ago I infinitely prefer contemporary conditions!!!

I wonder if there is any connection between the foregoing and my present-life career as appliance maintainer? From simple to complex, I kept them working! ;-)


I heard "^Welcome to this work!

^We would continue in the following way:

68(b) We would comment in the following way:

The arising of a node of Dao-consciousness is a spontaneous event triggered by a local accretion in density. We referred on the last retreat to the tides occurring in the unmanifest leading to very long-term periodicity in emanation from the unmanifest to the manifest and tidal processes of very long-term periodicity in the manifested domain there. It is a similar and related process leading to the spontaneous emergence of Dao-consciousness and the metaphor applicable in this instance is that of the watery sea spontaneously emitting droplets from the wave-tips on that sea, under the turbulent conditions experienced in life on your planet. This is a perfectly adequate metaphor as the chaotic conditions in that sea lead to the generation of forces sufficient to fragment that sea.

And so without specifying any more deeply than that, for that metaphor is sufficient, there come into being a variety of droplets, that is, spontaneously manifested Dao-consciousness droplets, to use that term, of various magnitude. And so there is a natural distribution associated and relevant between the extent of the droplet in indescribable dimensions and their applicability into a variety of bio-consciousness opportunities. And so within those unspecifiable and unspecified dimensions, a match is found between the magitude, if we may express it in that term, of the Dao-consciousness node and the bio-consciousness opportunity for experience - those opportunities having been seeded into the varieties of domains distributed across the variety of life-forms in the variety of universes.

The Dao-consciousness has freewill unmitigated by any feature. The distributed consciousness for experience comprising ecological niches and their organisms, constitute prepared opportunities for that matching process to occur. So from the perspective of any given node of Dao-consciousness, whatever their magnitude, there is available to them a spectrum of opportunity from which they choose. There is not necessarily a large overlap between the opportunity-sets comprising one species or another. Nevertheless there is some and extraordinary individuals, and by that we mean bio-consciousness identities, are sometimes distinguishable from their peers as a consequence of co-association with a node of Dao-consciousness of magnitude either extraordinarily large or extraordinarily small. And so in every population there is the norm within the population and the outlier, to use that term from statistics, whereby the individual bio-consciousness excels in their maximum capacity or their minimal capacity, if we can express it in such a way. And so is forged through that range of co-association with a given species, the spectrum of competence observable in a population of mature individuals of any species.

That this implies a controlling input from the Dao-consciousness node level is no error. Every individual reader of this material will know individuals that they have encountered through their life who are either extraordinarily gifted or extraordinarily incapable of functioning as a human being, with little apparent difference in the bodily level organic development or its apparent competence.

It is more complex than this of course and we have already addressed the degree to which the variance in experience from the naive node of Dao-consciousness to the experienced node of Dao-consciousness can give comparable or equivalent variance in an apparent capacity in their role as a human. So this is a second layer of definition or determination of competence. And so it is with all species, insects and animals included.

And so proceeding to Q68c - do they live just one existence or many? Of course they live many. There is no necessity to confine a modality of existence in one species to be any different from that of a modality of existence of any other species. What is being discussed is the nature of the node of Dao-consciousness and it is true and valid across all species, the species merely serving as containers of co-association and experiential learning and no more.

68d The release back into non-association is common across all species. It is not a characteristic of the node of Dao-consciousness which varies across species but the species which is co-associated with, which implies commonality of function across all species.

69 Concerning the dantian: In another place we have discussed the intent determined by us to refrain from fragmenting this teaching too much. In relation to this question that concerns the description of the hara-level dantian, not the other dantians as described in this question.

Part of the reason for this is to enable its anchoring into contemporary experience by a sufficient number of individuals who may then report that experience. There is a progressive narrowing of first-hand experience amongst the human population as a whole, regarding the bringing into awareness of the various dantian such that the hara-level dantian is the more commonly experienced and experiencable. The description of the higher-level dantians has been the preserve of exponentially fewer individuals through history. So if there were one individual who reached the extraordinary degree of sensitivity required to consciously function from their pineal-related dantian, there would be ten to a hundred who would never reach that level. And so also the relationship between the heart-centre dantian associated with the thymus gland and the hara-level dantian. And so in round numbers, there is a one thousand-fold fewer relationship between the lower dantian and the higher dantian. Not denying the reality of those higher-level dantian, we nevertheless choose to not describe them in this contemporary teaching.

P (sneezes) I'm disappointed about this.

^So in that sense the sub-part of Q69 relating to the primary dantian, there is in fact no primary dantian. All function but not all are perceptible by any given individual. Most individuals have zero perception of their hara-level dantian. So this sensitivity is the preserve of the sensitised individual. What they choose to make of such finely discriminated manifested input is subject to validation by others, creating a context of validity within which such input may be acknowledged and acted from. Those far fewer individuals who act from the higher level dantian in terms of their manifestation within the human form are correspondingly privileged and comprise the wisest of individuals. (NB. The term dantian is here used to indicate both the singular and plural case)

70 Q70 is an adequate summary of our intention by which to partition understanding distributed across the variety of domains of unmanifest and manifest existence. The only questionable term is the inclusion of the word solar in the second to last sentence relating to "- the entirety of the physical realm, extending from the zero-point field, to the sub-atomic, to the solar, to the cosmic."

Although there is a clear progression in magnitude, and magnitude in linear dimension is the clear quantity referred to, it is false that the solar is a component of that, for it is just a subset of the cosmic. We recommend that term's deletion.

71 We would affirm that the adjustments to make biological species more suitable for coalescence with spiritual nodes - that the work is done at the level of the implicate order rather than by directly manipulating physical reality?

In almost every case this is true. The exception is a memorable event commonly associated with the term miracle. The frequency of miracles is very small but not zero, which is why it has a special place in the terminology of religious history.

P Was encouraged to walk around to dispel numbness from sitting.

^(As you are) refreshed by your movement, we would continue.

72 Our definition of the aura has been given in a number of places already but we will reiterate.

The aura is derived from the stuff of Dao-consciousness. By that we mean to say that the implicate order is a manifestation of Dao-consciousness in unmanifest form. By this we point to the original nature of the unmanifest, the derivative nature of the implicate order and as a co-associate of that there is created a patterning intention by which to organise the electrophysical into the functioning body of an item of bio-consciousness.

The physical organisation enabled by the aura in its patterning function is the means by which the plastic cellular structures are modified and imprinted with their particular and durable function in the formation of the physical body. This may be contentious, but we claim it to be true and valid. In that sense a component of cellular structure is generated and rendered specific in its function and intended location in order to fulfil the myriad important units of structure and function from which the physical organic body is assembled. The aura is generated from the implicate order and when the requirement for the maintenance of that physical organism ceases at the end of its lifetime, the aura is allowed to return to that from which it came, being the unmanifest. So there is a dynamic generation of the aura as organising function for the construction and maintenance of any body, and we mean organic body suitable for life, in this instance.

That implies that every item of organic life has an aura, which is true. It also implies that the dissolution of the holon, to use Wilber's term, is a natural consequence at the cessation of life in every organism, for it is the organising function.

And so part (b):

The stuff of the aura is essentially electrospiritual, which manifests the electrophysical into a particular and relevant pattern.

(c) The aura is a function of the implicate order and it is a pre-determinant of the body. And so:

(d) It is possible to express that as saying that when the physical body dies, the aura dies with it. The terminology of dissolution is perhaps more appropriate.

73(a) What is the aura's purpose? In question 72 we gave the response that the function of the aura is to organise physical, that is electrophysical matter into particular patterns to achieve particular structure and function. That is the purpose of the aura.

(b) Reference is made in this sub-part to the communicative function implicit within the aura. This is a function of the patterning process of the aura and the interaction between the electrospiritual and the electrophysical, in the sense of a communicative link between the realm of the Dao-consciousness node and the developed bio-consciousness. The phenomenon of resonance between these two modes of existence allows patterned communicative action between the node of Dao-consciousness and the associated and developed bio-consciousness. And so to use the more conventional terminology higher mind and lower mind, this patterning procedure, somewhat equivalent to the idea of the way in which a high frequency electromagnetic impulse or continuous radiated frequency, can be encoded with lower frequency information as a means by which to disperse that information in some pattern or another throughout physical space. For example, the amplitude modulation procedure or the frequency modulation procedure or the phase modulation procedure or any of the other analogue or digital forms by which information can be encoded into distributed patterns of energy radiation, be it linearly down a wire or through a fibre-optic linearly-distributed glass membrane or any other information distribution medium. Using those models of communicative potential is an analogue of the propagation patterns of information from the node of Dao-consciousness, that is, the higher mind, or the individuality and its higher mind into the lower mind of the, in this instance, carbon-based construction.

Part of the additional function of the aura is to fulfil the required communicative potential concerning the purpose of the intellect of the Dao-consciousness node. That it is seldom identified as a valuable source of information is a feature of physical life, not spiritual life or existence. The very rarity with which it is held in regard, sought after, listened to and actually acted upon, is the reason value is given and identification of it as the mode of communication with the gods, historically, or communication with the higher self, in contemporary language, is identifiable.

40 minute recording transcript completed 14:03 after a lunch break. Tired now. Will rest then walk in preparation for more.

15:23 I have had for days the Simon and Garfunkle song running incessantly through my head:

"so I will continue to continue, to pretend my life will never end, and flowers never bend with the rainfall."

I looked at my neck skin in the mirror today and noted flaccid aged textured skin where once there was taut, youthful skin. Do I need to make plans for my demise?


P Which plans?

^Plans for succession.

P Succession of what, exactly?

^Succession for the organisation currently flowering, AgapeSchoolinz.

P How, exactly?

^Note your trembling hand on the tiller and assign another rudder.

P Who, exactly?

^Your strong self.

P Which is, exactly?

^That component of your identity which knows exactly what to do in the various circumstances which will accumulate with the age of the organisation, beginning with yourself leaving this body; then appointment of a prearranged backup plan and person.

P That person being? ^You have yet to meet him. Be on the lookout. We will identify him in good time.

P Thank you. Is that all?

^For now, yes.

Which has promptly eliminated the emphasis in the sung verse from my mind! :-)

The fickle winter weather has already turned from sunny southerly to cloudy north-easterly. I feel the approach of rain. So much for the forecast three days of sun :-(

[2503 words]


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Peter Calvert - AgapeSchoolinz

Friday, 17 February 2017 (1)