19971225 prc a xmas gift from spirit

25/12/1997 prc a xmas gift from spirit

Index

A Christmas gift from Spirit

(What follows is a record of inner dialogue while in a meditative state at my keyboard, and is today’s entry in my diary there. The symbol > denotes commentary from the identity accessed, who was my mentor from first beginning meditative practice)

25.12.97

Woke this morning with a clear understanding that to go to my niece Linda’s new home today, would be to meet with the maximum number of family at one time. I was in my shed contemplating undone things there and trying to decide which to do first, when I felt the familiar heaviness that indicates that I should make myself ready to record a clairaudient communication. After turning on my computer I asked the following question in my mind, as I typed it to create a context and record for the response which might follow:

Please comment on this event I am proposing and anything I should know about or do with any family member?

>We are not alarmed by your suggestion, but to go would be to waste a perfect opportunity to evaluate the wider implications of the Xmas day and it’s function in society in the 20th century’s end.

Can I do both?

>Yes of course.

Then how?

>Do typing instead of shed work.

And go later?

>Yes.

OK.

>Begin then:

At the close of the 20th century, the influence of Xmas has waned into commercialism. This truism hides a deeper issue; that of the decline in oneness with the divine. This objective, so long sought after by so many individuals, is the main reason for the existence of Xmas at all, and also for the festivals distributed throughout the year. Originally the struggle for existence and survival was so hard that almost every hour of every day had to be sustained by thoughts of food and how to obtain it, and then the actual efforts of obtaining it, in all weathers and seasons. This continual effort captured most of the available attention of almost everyone, and made that task of survival a precarious one. The awareness of the seasons and harvest timing was a cultural gain, not a prevarication, nor a waste of time. It was necessary for survival.

This emphasis on survival is almost not understandable in the late 20th century by most Westerners, who gaily go to any shop, even on so sacred a day as is biblically ordained in Christianity, and buy their needs for the coming few days, confident that they can also go a few days later, so therefore having no need to hold stock for long periods in their own possession. This stock-holding function has been completely commercialised, with gains in effectiveness and efficiency that benefit the community as a whole. Nevertheless, the cost is to the individual community members, who no longer have the knowledge of how to store food for long periods using low technology devices, and therefore would survive precariously, if at all, in the event of a large scale disaster in the country, such as dislocation by volcanic eruption, which is the most likely scenario for New Zealand.

These issues would not matter, except that in the coming few days, a large earthquake will strike the South Island of NZ again, and will bring all such issues into sharp focus in the national community. The loss of life will be heavy, by modern standards, as 3 people will be killed. Again, this does not matter, as they already know this and have planned for it on the level of their subconscious awareness, and plan to be in the appropriate location in order to experience the event. With our assistance, they will be advised on the conscious level after the event in order to maintain their awareness throughout their transition to awareness solely on the spiritual level, rather than both physical and spiritual simultaneously, as one can when incarnate. This transition will not be easy for them, and they wish it to be so. (NB: This event did not occur, or at least was not reported in local papers. Although openness is necessary to not block the process of receiving this class of information, caution clearly is required in interpreting it and deciding consequent action.)

The opportunities for disastrous exit from the physical world have grown sparse, with the variety almost confined, at least in the Western world, to car crash and aeroplane and boat failure. Otherwise, interpersonal conflict is minimal, and easily controlled by the function of police and national armies. So, as we have said, the opportunities for the scale and diversity of the experience of dying in unusual circumstances is diminished in comparison to past centuries, when death was commonplace and essentially unremarkable. Dying by slow degrees, as is commonplace today in medical care, was almost never an option for the incarnating soul, so it is now possible for it to select that exit option with confidence, knowing it to be most unlikely to be unachievable, with its accompanying learning and opportunities for closure of love relationships. For where love exists, and closure is not possible, then conditions are ripe for reincarnation, as the event sets up a yearning in the mind of the unclosed pair to meet again in the circumstances of their last contact, in order to relate their feelings and beliefs to each other, and reach emotional accord. If this does not happen, reincarnation happens to enable it, as the event is not fulfilled in sufficient intensity in the discarnate environment.

The event horizon being pointed to by this explanation is that of the transition between birth and death, i.e., life itself as most people know it. What they don’t know, only because they have forgotten, is the transition between life and death, and its ease in most circumstances. In the absence of experience of the dying of others, and the resulting awareness of its easy nature, most people in this culture believe death to be hard won. It is not, if effective means are chosen. Witness the events in your own life (death by suicide of two men known to me). This makes it a misperception that life has no or little value. It would not be so easy to escape if it had little value. It is in this sense that life is a gift to be cherished, for its opportunities to know in compact form the wonders of physical pain and lust that drive so many to seek it. Look at the population curves. That indicates the popularity of the place! While locked in spiritual vastness, with effortless movement to any location within the range of vibrational appropriateness, there is no sense of struggle nor dissolution of effort, such as is so readily obtainable in the physical domain. These qualities of the physical domain are poorly perceived as desirable by most inhabitants while incarnate, as they are the very things railed against in their ubiquity. Such is the nature of humanity! So, in their ignorance on the conscious level, man survives easily and untroubled in his mind about it.

This contrasts with life in prior centuries, when survival was a matter of ‘luck’ and planning by each individual for his long-term needs, even if that meant the forcible deprivation of others of the fruits of their labour and planning for survival. Such was the unavailability of welfare and care by one for another at the institutional and societal level that major demands could be met only by large-scale interventions on the part of kings or other top-level rulers. And such interventions were so rare as to be noteworthy in the extreme. Institutional theft was much more common and commonplace, and regarded as such by the population at large, who saw little benefit for their taxes, extracted by force if necessary, from a population generally downtrodden and poor. Serfs and rulers were much further apart socially and intellectually than is the case today in western cultures, as a direct consequence of universal education into universally adopted values at the cultural and governmental level. “For the Good of Society” has a distinctly 19th century flavour to it, yet if it were not for the campaigners of last century, the institutions would not exist which make life so pleasant and comfortable at the end of the 20th century.

Survival, then, is distant as a concern of modern man. Much more present is survival of the hazard of overeating. So plentiful is food for most people, that combating death by dieting is a growth industry! This success in containing ones self and awareness in the physical domain is matched and balanced only by the developed intention to maintain and sustain a balanced regard for others of less fortune, and contribute where possible to their welfare. This is normally done by way of taxes, but the understanding is poor in most people that that is the major outcome to be derived from their collection. Politicians fail to make it clear that to feed the poor is a good thing in its own right, and that survival engendered by the population as a whole is of benefit to each member who willingly gives of their own efforts, to sustain some unknown other. This is of the order of charity as spoken of in every world religion as a beneficial outcome of society’s acts of goodwill and foresight in organising structures for wealth sharing for the benefit of its poorest members. Today’s acts of sharing by the world community to stabilise the Korean culture against their over exuberant economy is of a like kind, but occurring at the level of world community rather than local or national community. It is appropriate, as their situation has been created as much by other nations as their own, so responsibility is being matched by response in monetary terms, to avoid the worst outcomes of civil instability caused by inflationary pressures from money and food shortages. So few will die there as a direct consequence of financial instability. Even earlier this century the outcome would have been very different, but also not have occurred for the current reasons, as the economy was essentially closed and agrarian.

The peaceful spirit of Xmas is its greatest attribute. Where there is disharmony in a family, the giving and receiving of presents is a contributor to concordance of belief and ritual. The support available from family members is a principal contributor to group continuance in times of adversity. So the value of ritual is in the willingness it creates in others to meet our extraordinary needs for survival. As you have personally experienced, family responds differently from others to ones needs for emotional support, and also physical and bodily needs. The exchange is easily repayable by mutually supportive effort, conceived of as repayment in kind for benefit given. This cultural exchange goes on regardless of time and community style, as it is an expression of interpersonal interdependence expressed at the level of family rather than community. Only in dire emergency invoking community response is a wider intervention necessary for survival, such as when a group tragedy eliminates other family members, so in spite of awareness of ritualised interdependence there is no-one alive to respond. “He’s got no family”, is a code-phrase which legitimately invokes community support, as it is universally recognised that recourse to family support is the first and most natural step in ensuring survival. Beyond that, recognition of the family’s ability to respond in terms of their assets in reserve available to be allocated to the task need consideration by the community, but not beyond that, as the natural responsiveness to the love bond is sufficient to ensure supportive actions happen, even if not free of conflict on various levels.

So these actions on the part of family and community ensure survival. If they did not, the individual would die from one cause or another within a relatively short time if they are incapacitated to any significant degree, although the tenacity shown by some people is remarkable, and allows survival under unusual circumstances. Nevertheless, all this is to miss the point of survival. For survival is temporary at best. In the time-scale of a lifetime of normal duration, it seems a long time to the occupant of the life, and many opportunities exist for countless interactions with others in which love or hate or any other emotion can be expressed, with its concomitant outcomes. And this is the essence of the life. Thus is derived the knowledge of good and evil, and exactly what defines the difference, in the complexity of circumstances available in physical incarnation and social relations. This is the object and the only proper outcome of the life. This constitutes wisdom, and is sought after by every soul incarnate. For this is a very efficient domain for teaching exactly that, and it is hard won knowledge, not available second-hand. This domain is in existence for wisdom’s gathering, and no other reason exists for our presence within it. So celebrate Xmas with gusto, and in company, with a clear understanding of its benefits. Go in peace forever.

Yours in love,

Aramaia: ‘A Christmas gift from Spirit’

[2224 words]

Events

  • --:-- prc a xmas gift from spirit

Peter Calvert - AgapeSchoolinz


Friday, 17 February 2017 (1)