20180405 prc Riverton retreat 1_2

A possible title came to mind moments ago, being: Cancelling the Divine
Cancelling the Divine Realms.
^And so our prerogative as usual is to intervene in these situations so as to conclude the speculative process and mind and introduce our own intended monologue.
The title just mentioned is one possible formulation of the idea. It is not required nor even recommended, yet it is a simple summation of our topic.
Interest in this idea will wax and wane for several centuries as it is different in both degree and kind from the intention of the philosophical and scientific agenda to negate all reference to the role and reality of spiritual identity. On the one hand, focussing only on the domain of spirit as primarily causative was as much in error as focus on the domain of the physical as primarily causative for all events, tendencies and actions.
So seeking a complete analysis and a balanced conclusion, we merely seek to reduce over-emphasis on either.
Of course the rhetoric associated with these topics is as much at issue as anything else. For rhetoric by its definition and function, exercises superlatives by its very nature. So superlatives themselves are best avoided in descriptive terminology. Even visual forms of such discussion, filled with capitals on words of supposed significance reaching into abstruse heights of meaning, are no more successful in providing such a balanced evaluation of reality than anything else.
So by that, we signal our preference to avoid traditional magnification of meaning and prefer simple language. The fashions of both spoken and written discourse or diatribe, although they might be effective to the excitable personality in persuading
that there is significance in what is being discussed, it is partly the elimination of all such fashions of transcription that we seek to avoid, even though they have been very effective in conveying a sober tone to the pronouncements of science. And so for exactly those same reasons, we abhor them.
The fundamental reason of course is that the utilisation of such rhetoric instead of simple description is that the phenomena in question are subtle and for the bulk of any population, invisible. And so a statistical technique is the only viable means by which to bring significance to the discussion of impalpable and invisible phenomena, only able to be aggregated into significance over time and culture.
This leads to certain difficulties which we will now attempt to describe.
As is familiar to any student of Vipassana meditation, there are a range of sensations able to be registered by essentially any person who retreats into the meditative state for long enough. These sensations generally accrue into awareness because physical movement is held in check and there is a mind concentration training which assists in their discovery. And so is discovered the category of pseudo-sensations attributable to the aura, itself a disputed phenomenon.
Again, with enough time spent pursuing the condition of stillness, the sparse, infrequent phenomena attributed to the aura come into a condition of sufficient repetition as to be readily identifiable by the practised meditator.
Extensions to the capacity to view invisible things normally follows, which accrues another set of perceptions able to be correlated with both the time-synchronised sensations and descriptions obtainable both in present time from others, unless meditating alone.
This first-hand experience then enables greater understanding of historical descriptions that any individual meditator may encounter by which to
add to their understanding of the sets of phenomena described over time. The difficulty first is assigning validity to such descriptions and then allowing for historical exaggeration so as to adjust the expectations to match what is actually encountered.
And so a series of if-then statements can construct a validation exercise.
From the perspective of the naive explorer of
their own mind and perceptual space, one can begin by saying:
If one sits for a sufficient period and attends to the subtle realm of emergent phenomena by not focussing elsewhere, then in a
random manner a series of perceptions will arise which can be noted and described and accumulated into significance.
If a balanced observation technique is adopted containing neither any tendency to exaggerate such perceptions nor deny them when they occur, but to hold expectations in check and seek the personal accumulation of such evidence, then an accumulating body of knowledge will be accrued.
If such accrued experience is then compared with that obtained by others similarly experienced, alert and non-judgemental, seeking to neither exaggerate nor minimise nor deny such experience, then the individual can find an expanding membership within
population set of such individuals.
If the recorded experience of such individuals at other times and places is compared with the aggregated experience over the local population, then similarities will be found.
If that combined experience is compared with that obtainable with other cultures and careful adjustment of terminology to allow proper translation without either exaggeration, minimisation or denial is made, then a case can be constructed in support of the reality of such phenomena.
Of course this has already been done many times. But mostly informally.
Across the whole now of most populations on the planet, doubt concerning the existence and reality of these classes of perception has penetrated to every corner of the globe and used to support those insensitive individuals who have not investigated by personal exploration, these categories of perception or perceptual experience. Therefore doubt has accumulated in the international mind and not only God is dead, but the people are impoverished and lost.
And so ennui, confusion, aimlessness has multiplied. The purpose for being in the world has been lost sight of and so alternative goals of various kinds have been set up and sought after, such as money and the pursuit of happiness. Business, sales, consumption and sensuality have all had their turn and share in capturing the imagination of various members of most populations at most times. And there is nothing wrong with this.
And so we may say th
t precisely because the
urpose for being on the planet is to gain experience and by appropriate contemplation come to understand it, then every activity has value. And guilt is inappropriate and of no more value in directing a life than anything else. Because f
om the perspective of any individual’s life deve
opment goals, unless they have the experience that their life has been a complete waste of time, mis-focussed and vague, unsuccessful by any established parameter, then on their next or subsequent choices they will not be motivated to choose wisely.
And so we seek to avoid generating yet another dispassionate diatribe of blame. Rather, to say that it behoves any individual to consider their life and seek wise counsel. To the extent that they do not, then they gain the experience associated with that condition and there is nothing wrong.
So by these statements, we seek to bring order and balance to the excesses so easily able to be generated, of language written and spoken, judgement and finger-pointing, confusion and depression experienced by any indiv
There is no compulsion and no loss associated with any course of action in a life. It is what you come here to obtain. The comparis
ns are best avoided one person to another, and yet given the hierarchical nature
f human culture with the animal-level drive to out-compete on every level, then such competitive judgement is unavoidable in this domain. And again, there is nothing wrong, because unless one experiences such things, how can one come to a bal
understanding of their worth?
The astute and experienced individual will see the processes and choose their own objective, independent of such judgements from those who surround them.
That seems to be the end!