P I have felt for many years that the literature in the mind-body-spirit genre has been brought to these shores rather than generated within these shores to a degree which constitutes an unbalance. And so there are future possibilities for this genre anchored and located within these isles rather than any other isles or continent which if expressed adequately and appropriately would constitute an intrinsic spiritual literature from this country. And so I have contributed one volume to this and have plans for others.
One that seems relevant to the CreativeNZ support of home-grown literature whose title I have found evocative is Argonauts of the deep mind: channelling as art form. The context of this is the theory and practice of spiritual channelling as an activity which produces a product in a variety of forms. The two forms which I wish to explore further are the linkages between inspired artwork and inspired knowing.
The context for this can be found in my book Agape and the hierarchy of love: a primer in intrinsic spirituality, and it seems appropriate to extend that rather obscure work with a more easily assimilable discussion of the process by which it arose. The general outline of the text I feel would be a discussion of the phenomenon of channelling, what it is and what it is not; a discussion of the context within which it can occur; the necessary preparation prior to its occurrence not only in the short term but in the long term, in other words the developmental path required in order to render it valid.
The contemporary interest in the statement on religious diversity provides a context for these issues enabling a freedom of discussion which has, in some circles at least, been somewhat lacking and it is in that context that I feel the freedom to discuss further and in a more public way those aspects of my life which have resulted in the few books produced so far and some forthcoming works, the first of which is appropriate in the context of CreativeNZ.
^So we would that you begin again, for the presentation so far is somewhat laboured.
We have come at this time in order to render more accessible the interest that we have in promulgation of a text illustrating with more clarity and accessibility the manner in which one may prepare oneself for contact with the spiritual realm and its denizens and the process of voicing or visualising what one finds there.
The practice of visual artwork as prompted by spirit has a very long history and the introduction to that practice has its roots in the deepest historical writings through the association with death and dying and survival, including conflict.
This is an example of a rushed beginning. We have more measured words which would be more appropriate in this context.
The project we propose is for a small volume discussing the phenomenon of spiritual channelling. Its present practice is the product of roots in every religion and every spiritual tradition. With the reduction in the borders between religions and the emancipation of so much knowledge from religion, leaves the foundations of spiritual practice in doubt.
Given that spiritual practice has its roots in the accessibility of the spiritual domain to the human mind, then an extended discussion of the prerequisites of such facilitated access as may be gained may have the capacity to explain these things in modern language as separate from any particular religious or spiritual tradition.
In the context of a unifying world, interfaith dialogue, the United Nations appeal to civilisations to meet together in mutually respectful and friendly ways, allows for the possibility of the emergence of some reinforcement of non-aligned spiritual practice. To the extent that this is explored by any individual and perhaps many individuals, so there may come about an understanding of the a-religious nature of the essentials of identity comprising both egoic personality and that deeper layer of identity residing in spirit.
To acquire more free access to the intrinsically spiritual aspect of identity is to facilitate the more frequent experience of the higher emotions rather than the lower ones particularly the strong emotions leading to religious hatred and war. Xenophobia is an automatic consequence of identification of a particular culture. Recognition and support of the idea that within race and culture lies common humanity has some potential to ameliorate racial tension and permit mutual respect for individual practice in approaching one's intrinsic spiritual aspect. These things have been acculturated into all communities over time. In recent centuries these have been radically reduced in many cultures leading to the secular society as developed in this country. That freedom from attachment to any particular religion, religious practice or spiritual practice allows the potential from free choosing by any person to explore any religion they may momentarily desire. So we come before you this day to provoke an appreciation of the universality of spiritual practice, the universality of desire for facilitating the higher emotions and being at peace. …
(Interrupted by Buffy howling in background in urgent desire to escape to greet Janet on her return from her day's work}
Peter Calvert - AgapeSchoolinz