䉂潯潯歫†呔敥浭灰汬慡瑴敥†㈲〰ㄱ㤹



Title:
NZ Devas
Transcriber/author: Peter Calvert PGDipSLT, DipRS (Waikato)
Version:
Draft 0.52
Date:
20220223


NZ Devas
Table of Contents
20200314 prc Spectra of opportunity_deva book...................................................4
20210216 prc Deva talk_Dolomore Park.................................................................6
Induction into devic awareness................................................................................8
20210222 prc Deva lifetime.....................................................................................9
20080522 prcjlogrb Dévas......................................................................................10
20080529 prcjlo Devas & their perception............................................................17
20080605 prcjlogrb 3 Devas...................................................................................23
20080612 prcjlogrb White deva & perceptibility...................................................29
20080626 prcjlogrb More devas............................................................................34
20080627 prc Deva feet.........................................................................................38
20080629 prc Book 2_devas..................................................................................40
20080703 Acceptance of devic reality...................................................................44
20080717 prcjlogrb Frivolity_Felicity_devas_healing R.........................................46
20080908 prc Anawhata deva................................................................................50
20100411 prcjlo Deva acknowledgement at Karapiro...........................................51
20100916 Garden deva_soulmate_TB rescue_bliss..............................................53
20110808 prc Hamilton cemetery-gardens clearance precursor to deva..............54
20110808 prc Location event map HamGarden clearances..................................55
20110808 prc Rotorua lake clearing......................................................................56
20121119 prc Task_sacred grove...........................................................................57
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20121122 Devas_ecospirituality............................................................................59
ASinz 2013 accumulated spiritual imagery.pptx....................................................66
20130121 prc Thomas Rd tree video.....................................................................67
20130228 prc Devic existence and life...................................................................69
20130322 prc New universal deva symbol.............................................................75
20130322 prc New iconic references to other spirit forms...................................77
20130919 prc Grass devas......................................................................................79
20130920 prc National undine...............................................................................80
20131026 prc Elementals.......................................................................................83
20140320 Soil deva................................................................................................85
20140417 prcjlogrb 457 human lives_deva of rock...............................................90
20140425 prccjl Maungatautari devas.odt..........................................................101
20140615 prc Devic hierarchy..............................................................................106
20140615 prc Devic hierarchy_map....................................................................108
20140807 prcgrbtw Ensouled species.................................................................110
20141113 prcgrbtw Deva Guardian_rescues_MalaysianAir................................114
20141201 prc Higher self structure_deva research.odt......................................115
20150521 prcgrbtw Stand naked in the light.......................................................118
20150828 prc River deva.odt...............................................................................120
20151015 prcgrbtw Horse deva_agapéic space vision........................................121
20151107 prc ASinz Intro_origins.pptx................................................................122
20161008 prc Waikaka farm_move_study...........................................................123
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20190824 prc Becoming still................................................................................125
20190915 prc A larger perspective......................................................................126
20200214 prc Longwood range devas.................................................................128
20200216 prc Factors in spiritual communication...............................................129
20200223 prc Mapping devic optimal location...................................................132
20200227 prc Proposal to SoRDS.........................................................................135
20200305 prc Deva mapping_Mountain Rd........................................................138
20200306 prc Deva research group_intro text....................................................140
20200307 prc Standing up in the community......................................................142
20200308 prc Maori_take photos as data...........................................................143
20200309 prc Charlton cemetery_Dolomore deva.............................................144
20200309 prc Dolomore deva..............................................................................144
20200312 prc Donovan Park deva.......................................................................145
Immanence...........................................................................................................146
Mapping NZ’s devas.............................................................................................149
A note on attitudes helpful to consciously encountering devic presence:..........150
References:...........................................................................................................152
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20200314 prc Spectra of opportunity_deva book
^The book is to be shaped in the fol owing way:
Fol owing the usual introductory commentary from Keith Hil , the contextualisation is
to be
1) in terms of the agapéic space model, whereby the fol owing content is to be
located within the realm of the deva. And primarily, from the 18 thousand to 25 thou-
sand in agapéic frequency, because it does not discuss and scarcely mentions the popu-
lation of devas directly attending to the variety of species, but instead focusses on the
supervisory-level devas. It is appropriate to differentiate one from the other in terms of
associated number in the agapéic space model, but not otherwise discuss them.
Fol owing that,
2) an outline of the hierarchy of devas is a secondary contextualisation.
And the remainder can comprise
3) the record of interaction, expression of opinion and feeling and preference as
manifest in the dialogues.
That wil give sufficient structure, and the remainder can comprise
4) an affirmation of the relevance of the material, in terms of human wel being
and its promotion through encountering nature and the devic population in those
places traditional y identified as sacred groves.
We take issue with that nomenclature and would prefer the fol owing:
Given that the disentangling of spirituality from divinity, sacredness and the entire his-
tory of attributions in those terms, and the preference for treating the description in
straightforward factual terms as being within the context of the manifesto mentioned
in the references, we prefer that the context is to be given simply in terms of relation-
ship. That the devic realm is a paral el developmental realm for nodes of Dao-con-
sciousness.
It is one of the opportunities and developmental paths for any given node of Dao-con-
sciousness, and they are offered the spectrum of opportunities, from which they
choose. One of those choices is within the category of species such as the human. An-
other choice is within the category of choices such as the deva, for they are not intrins-
ical y different. And it is to emphasise the intrinsic similarity from the perspective of a
choice made by a spiritual identity seeking a developmental path, and either choosing
or being counsel ed into an appropriate place on that spectrum. Because of course the
spectrum of choice encompasses far more than the realms of life on this smal planet.
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So to specifical y include that expansive reference set is to further emphasise the com-
monality of the domain of the human with al of life. The human is in no way special. It
is a species on a continuum of opportunity, a spectrum of opportunity broader than
any human can ever know or encounter.
P
Yeah. Wel that's helpful.
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20210216 prc Deva talk_Dolomore Park
12:16 Dolomore Park
I've ridden up here on my electric moped, first going up a trail as far as I could
go towards East Peak. I couldn't go very far before the track became too narrow
and dangerous and washed out. So I came here along the back bush track to
Dolomore Park near Gore in Southland, after trundling at top speed (50kph)
down the road between those sites.

Arriving there, I found a quiet location near the stream at the bush edge, and
adopted my usual practice of entering a meditative state with cel phone in hand
and recording function operative, ready to capture such internal dialogue as
may ensue, be it from my own higher self or beyond that or devic identity such
as may be wil ing to interact with me. The fol owing communication is typical in
its remote and analytical perspective and helpful contribution to my subsequent
understanding of my life experience and more broadly, the intention of life for
the human
.
^And we have the observation to make that this running away from the situation of dis-
cord at the home is a remediation of sorts. The tranquil ity of the unoccupied land; the
presence of devas; sounds of streams and birds and the quiet bush is soothing. Even at
this time of year in midsummer, the breeze is cool. And so there wil be an early ter-
mination of usage of the UBCO moped 2x2, as is appropriate in this southern climate.
Nevertheless the example of riders happily negotiating snowfields (in this USA winter),
means that the termination is only dependent on the human desire for warmth, not
the machine's desire for ice-free conditions.
The discord was triggered by an interaction with the canine pet, who threatened to
bite, which triggered kil ing rage out of true proportion to the event. Your connection
to the experience of dying while cetacean is the deepest root of the impulse towards a
defence of rage against an encroaching predator. It should be easier now in relation to
the canine Mol y, for which everyone in the household can be grateful. That elicited
kil ing rage has been safely explored by this point, acknowledged, validated, recal ed,
and it can now rest in peace, understanding ful y wel that the issue is survival in that
essence. It is a determining factor, because one either lives or dies in that scenario. It is
a truthful fact of life on this planet, as in any other occupied by similar beings.
Turning now to the issue of the book on devas: The devic experience is at least as eph-
emeral as contact with dead humans. The difference is that the human emotionality is
of such discomfort to those identities of deva type, to preclude in most instances the
comfortable contact between them.
And so an essential prerequisite is a condition of tranquil ity on the part of any human
wishing to associate to any degree with those of the devic realm. Hence the ubiquitous
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necessity for the tranquil child state and its prominence as sole contactee in devic in-
teraction. In order to emulate that condition, an adult must constrain their emotional-
ity into those child-like tranquil emotional states, and then when in a location of prob-
able deva occupancy, simply wait in a receptive frame of mind. In their foresight and
pre-knowledge, decision and capacity to adopt that condition, and wil ingness for re-
spectful interaction, they may find success and relationship through interaction with
devic identity.
Their word commonly used in such outcomes is that they had been blessed by the wil -
ingness of those identities of devic form to interact with them. Unfortunately this con-
notes the entire language of divinity, which is inappropriate. And so we would say to
the curious human seeking to explore and investigate contact with identity of devic
type, that they recognise the equality, independent wil , and tender sensitivity of
devas. And for the duration of such contact, attempt to emulate those conditions
within themselves, and they may be rewarded in the ensuing conversation.
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Induction into devic awareness
20060102 7:581
The other day at Janet’s, New Year’s Eve, we went for a walk after meditating,
and I felt drawn to a shady place in the back paddock under some big trees, and
found myself aware of a large deva ful of joy in the afternoon semi-gale blow-
ing over the edge of the cliff up from the lagoon. Janet sensed other smal
devas as wel as the big one. What a change has come over me to now be able
to sense these creatures. During our meditation we had been requested to stay
tuned in for the rest of the day, and I presume that was the reason why. And no
doubt we got help! Cold now
.
^We wish to affirm the accuracy of your perceptions, so as to al ow your confident
knowing on other occasions. It is not dependent on our intervention, just your confid-
ence about the subtle impressions that you natural y receive in your now state of
heightened awareness. In your travel of today, look out for many such impressions, as
those of us in spirit wil alert you if you are momentarily distracted by the driving task,
to show you those who would perceive you as you perceive them, as a spiritual person
and aware of being near them. The world is populated by many more than can cus-
tomarily be seen by the unaided eye blinded by maya (il usion). To have ones ‘spiritual
antenna’ up continuously is a blessing in disguise, for it gives gladness at being alive in-
stead of angst and tiredness.
1 Date and time records are conserved for each audio recording and their transcript in the dataset.
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20210222 prc Deva lifetime
The devic identity and function can be contrasted with the human spiritual identity and
function, as related but different, in the sense that whereas the human identity occu-
pies a physical body, a devic identity does not. Therefore there is no necessity for the
devic identity to populate or co-associate with the physical form and its intrinsic frailty
and limited lifetime. Therefore the death rate - so-cal ed - of the devic identity is not a
phenomenon easily recognised. It is, rather, a coming to maturity, in the same manner
as a human identity comes to maturity, packages and orders and sorts its experiential
learning and transcends level to attain the post-human state.
The devic identity has a similar scenario available to it, which it may or may not ac-
quire. Devic identity, being a node of Dao-consciousness of lesser magnitude, if one
could think of it like that, than nodes of Dao-consciousness assignable to co-association
with the human, have nevertheless a similar spiritual pathway open to them. In that,
they comprise centres of consciousness, accumulated into identity from the field of
first cause in identical manner to the human. In their spectrum of choice as to a devel-
opmental pathway, their spectrum of choice is adjusted according to the the intrinsic
capacity of that node of Dao-consciousness.
And so for a node of Dao-consciousness capable of functioning as deva, that is, a
centre of intel igence and awareness and developmental possibility, able to choose
from the myriad of opportunities in that spectrum, some infinitesimal number elect an
opportunity on this planet. Given that their nature is not such as to subdivide into frag-
ments in a similar manner to the human, horse and cetacean, their path is to that de-
gree simpler in their developmental possibilities.
So measured in Earth years, their lifetime is correspondingly longer than the single hu-
man fragment. Which al ows them direct personal knowing of a greater range of cli-
matic cycles in its normal variation. And so devic lifespan can be approximated by a
range of 100-10,000 years in round numbers. Those associated with trees, for example,
within that timespan, have the opportunity to accompany and observe at least several
generations of tree species, even if such trees have a lifespan of 500 years. That
renders them knowledgeable to a degree impossible by an ordinary human.
So as a paral el developmental path to the human, devas can general y be assumed to
be a repository of knowledge, and to be correspondingly respected.
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20080522 prcjlogrb Dévas
An early session served to introduce us to some background ideas about devas.
This description is prefaced by what was a common feature of those times,
commonly cal ed a ‘spirit rescue’ episode, in this case after an earthquake in an-
other country caused the death of many people. By such means we have been
educated. The session began with an invocation.

Janet’s invocation
J
I would like to greet those who come in love and light, and declare our intention
to sit at peace in order to still our thoughts and al ow ourselves to rise up to a level at
which we are open to communication with those who dwel in the spirit realm. They
are with us now, and I would bid them welcome and enjoin them to step forward into
the light and make their presence known and their communications heard.
Through Janet_Rescue
J
I have with me a very gentle spirit.
^We bid you welcome, for it is some time since we have seen you gathered thus. And I
ask if you can recognise what we have to ask of you?
J
Any feelings, guys? Temperature?
P
I’m feeling cold around my lower legs.
R
Yeah, same.
P
Which implies a rescue?
J
Yes.
^We refer again to the continuing tragedies which are currently the focus of much at-
tention throughout the world. And we hardly need remind you of the thousands of
souls entrapped, many of whom have suffered the indignity of unrecognised death, for
many are stil trapped beneath tons of rubble, or those in waters beyond the reach of
those who would know them and pay homage to their souls. There are many in need
of assistance.
P
Please bring al that we may assist?
^We have brought many to you, as you may wel recognise, and we give thanks for your
opportunity to create a portal of exit from this realm.
P
Then I ask that al who may receive this opportunity be gathered together,
made aware of their state if they are unaware, be surrounded by a feeling of love, that
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light be brought to them, that they comprehend the opportunity for transition that lies
before them, so that they may be persuaded by their own perceptions and their own
understanding, even if long dormant, even if educated against these realities, so that
they find this opportunity successful y. Gather together to assist one another and go as
a group, al those who may go home. I urge that every last straggler, every ‘doubting
Thomas’, every exhausted corrupt individual, that everyone go at this time to find
peace after their struggle, to find joy after their loss and pain. And I ask that they be
received with open arms by al who know them, and that they be welcomed into their
abode. And that this process now opened continue until al are accounted for, not only
those now but every individual affected by these twin tragedies. I ask that their eyes
be opened, that they see with clear sight and knowing and that they release them-
selves from their attachment to their families and places of dying, knowing that in due
time they may come again.
Rescue perceptions
J
I saw energy rising in a column, sort of a thick column like a tree trunk in front
of us, and not images of people or anything like that, it was simply a sort of flickering
energy, like a fire. I had very cold legs , now getting warmer, but I hadn’t thought of
those particular events for several hours today. Last week it wasn’t surprising as a
topic as it was happening then, but this week it wasn’t in my consciousness, I must ad-
mit.
P
Nor in mine.
R
Did you get the impression of large numbers of people?
P
I tried to see, and I think I got some, coming from surprisingly low down and a
long way out in front moving to my right. And I tried to look. I’m not confident that I
was very successful, but there seemed to be a mass (of people) moving slowly at quite
a flat angle. I don’t know whether I constructed it or what.
J
Yes. Who knows what we do. I also got the impression that many souls are be-
ing held back by those who are still not acknowledging that they actual y have gone,
that they actual y are dead. There’s nothing to prove it, is there. Hope dies slowly. I
was surprised by the feeling of the entity who came. It seemed somewhat exhausted.
It felt like someone who had been pretty busy!
P
Thinking about the transcript from last week, Richard, I was very interested in
your explanation about the corresponding blip in the world annual death rate data,
which fitted those ideas together more clearly. But it didn’t say anything about the
contrast between that and the language which was used to describe it. The only way I
can perceive that normal condition being able to be described in any way as ‘tiny’ (see
transcript from last week) is that the comparison is much larger, is that it include iden-
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tities which are not people. But what? What are we talking about here? What is being
included? The impression I have had here is that we have been encouraged to think
about these things, about what is actual y being talked about here? “We are not going
to just tel you. You need to ask!” – is the impression I have had. Which seems reason-
able.
So I think the opportunity exists to get a more expansive description of what actual y is
being discussed or brought into awareness by that in a way that has not been discussed
before, and for me it carries echoes of older writings. But I don’t want a reiteration of
that, I want a direct response to our questions. I’m not sure I’l ask the right questions,
so if anything occurs to you, please don’t hesitate to articulate it to my sources so as to
extract that!
R
I wondered whether it referred to other species, or other realms, or other plan-
ets, or compared with what is going to happen in the near future, it is relatively minor.
P
I have no idea. Everything is open so far as I am concerned. But I hadn’t
thought about some of the things you have just mentioned.
J
I just heard “Dévas and the destruction of habitat.”
R
That would make sense.
J
And “Despite their spirit form, they are of this world.”
P
Real y! Why? How?
J
They are earth-dwel ers2.
P
Then what is their life-cycle?
J
It is beyond our conception of time. It is a paral el time.
R
Benjamin Creme in his writing talks about Dévas. The impression I get is that
they are (like) little fairies or tiny beings that guard or to some extent ‘make up’ the ve-
getation and flora and fauna, and somehow have a guardianship or construction role
and are very much involved.
J
Nature’s children.
R
Something like that.
P
OK. What I would like then, because it seems like a mixture of historical and
mythical and cultural description, and it has become unclear now and fully relegated,
in most person’s minds, to the mythical and mystical and cultural y and social y and ag-
ronomical y irrelevant domains of understanding.
What then can be said, now or over some period for us, for a ful description, a com-
plete specification, a complete listing of types and sub-types of these creatures. There
2 See People of the Earth. www.attarbooks.com
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is so much, at least to myself, that is unknown. Please provide more than enough in-
formation to bring clarity to us. And how may we work with them and acknowledge
them and co-construct with them in ways beneficial?
^What you are asking is a great deal.
P
I know. (and as I type this transcription I feel chil ed and see a great crowd of
these creatures large and smal around me in spirit, warmly delighted in the recogni-
tion, which brings tears of joy to my eyes. I had to stop, sat in communion, asked that
they introduce themselves to me one by one. I thought they could be drawn by me or
preferably a talented artist freshly inspired, and that maybe they could be photo-
graphed in artificial fog of a cloud chamber.)
^We could draw paral els between what is your understanding of each and every indi-
vidual on this planet; what is your understanding of their culture, their lifestyles, their
hopes and their fears. We could draw paral els between your interaction with those
whom you know, whom you have experienced. We would ask that you search your
own being for the experiences you have had with these other denizens of your planet.
P
What is to distinguish the identities which have introduced themselves or been
introduced to me, one being a goblin-like figure, a fairy figure with long wings, and the
Maungatautari experience that I had (of identities in the undergrowth) that I shared
with Janet. Are we talking about the same thing here or a different order of identity?
^That is precisely the identity which we have obliquely described.
P
Are you speaking specifical y of the Maungatautari experience?
^Al those which you have detailed.
R
So what is the function of these beings?
^As you have aptly described, they are the guardians of the earth’s energies. They
abide with that which grows, and they are found in abundance in regions which are vir-
gin and have not been reaped (raped?) by the greed of man. They are few and sparse
in those regions of deforestation. You are blessed to coexist on these green islands,
where many of these beings have the freedom to roam. They are not hostile. They are
facilitators of nature’s transfer. It deserves your recognition and peaceful cohabitation.
They have the ability to enhance your lifestyle, to bring joy into your lives.
R
What is an appropriate way to acknowledge them and to nurture an environ-
ment in which they can participate and flourish?
^We salute your methods of gardening, al owing them ample opportunity to coexist
with you, Richard.
R
In a broader sense, how can we change the intensive farming environment? Is
it possible to make that more nurturing to their existence, or must we rely on smal
plots of garden and native bush and the like?
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^These individuals would be more plentiful should the earth be al owed to revert to
the entirely natural state, uncultivated by humankind. However, this is not on the
agenda for the foreseeable future. It wil be part of the natural cycle of the rise and fal
of civilisations, the reversion of the earth to colder climes, and rebirth and regenera-
tion that has been the history over mil ennia. There is a degree of balance and the op-
portunities for these denizens are extensive within this particular country.
P
The implication that I have taken so far is that in the role of promoting growth
and the specific mention of deforestation, that potential y implies that there is a
stronger relationship between this order of life and the larger plant life forms than the
smal er plant life forms. Is that the case? And I think of soil fungi, for example, which
undeniably grows, and is the topic of some interest in this place and Richard and other
communities, for example biodynamic farmers and such like. Now is there as intimate
relationship on that level, or is it confined to the higher-order or simply physical y lar-
ger plant species such as trees?
^The strength in the structure of stands of trees clearly draws from within the earth
first minerals and associated energies which are unavailable to pasture with shal ow
rooting systems. The transfer of energy from the soil to atmosphere and atmosphere
to soils is clearly facilitated with greater strength with the existence of trees. This level
of energy is palpable, as you have al experienced in your entry into forested regions.
The concept of the water cycle is wel known to al of you, and so it is not surprising
that such habitats are most suitable for those who function for nature.
R
In the sparsely treed lands where I have just been, it is believed that the natural
order of things is to have something in the order of four trees per acre. These would
be quite large and dotted around, and underneath them would be native grasses and
the smal native plants. There is a trend now to return much of this land to this type of
vegetation, and I presume that that would be seen as being more nurturing to déva life
than more orthodox pastures that have been planted and the (associated) cutting
down of trees, or at least the sparseness of trees that goes with it?
^Indeed that is the case. We draw your awareness to the existence of other forms of
life. In a continent such as Australia, the steppes of Russia, where the climate is harsh
due to geological and geographical factors, the more ancient forms of spirit life, those
which inhabit stones, and those who dwel within the crust. We leave you to reflect on
the possibilities that we have suggested to you.
R
Thank you for that most interesting, thought provoking information.
P
I feel conspicuously excluded from the accolade shared with you, Richard, in
terms of your gardening practices. Perhaps I need to ask the dévas how the hel I am
supposed to be doing it! (;-) (much laughter)
J
I got the impression that those fastidious gardeners who kept everything nice &
short & neat & tidy & clean were not creating very hospitable gardens for devas.
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R
It stil doesn’t quite explain the comment on the numbers involved. Flooding
and devastation and al that sort of thing would certainly knock off a lot of devas or at
least destroy their habitat. If they do die as a result of those things then sure, there
would be big numbers, I imagine, but these sorts of things are happening worldwide al
the time, some in areas where there are virtual y no people or few people, so if that
causes devas to die …
P
I’m interested that you make the direct connection between devastation and
possible loss of existence or loss of life of the deva realm. The implication I took was
that the human condition is very smal in relation to al of the rest, which has now been
identified as the deva kingdom, but I didn’t connect it directly with that devastation
event.
R
And does that kil devas, or does that just mean they are displaced & go & live
with their cousins in the forest? ;-)
Through Peter_ Prayer on behalf
^I would speak for those who cannot speak for themselves now as a consequence of
their passing, in turmoil, disgrace, even rage, anguish, disjointed ability, rent asunder,
al these ways in which their life has been wrenched from them in these recent days.
Recognise their rancid humour, their rancid bodies, their damaged ectoplasm, the tu-
mult that has surrounded them in their passing. Give thought, even for a moment, to
their anguish and loss. Disconnect yourself, even if momentarily, from the comfort in
which you are so replete, to the disenchantment, detachment and unavoidable rupture
from their lives they have experienced. Try to feel, even if only momentarily, what that
would feel like within your own beings, within your own hearts, and experience the
pathos, the abandonment, the vacant empty shel s that their existence has become.
And into those spaces, by wil , cause to flow abundant loving, abundant goodwil ,
abundant wil ingness to assist their transitions to peace. For these are not empty fig-
ures, so often conveyed through media, images through television, haggard exhausted
faces shown for the titil ation of the masses far away. These are the events afflicting,
and suddenly, the lives of good and loving people.
Just feel that for a moment. And as your heart goes out to them, clothe it with the
green of healing, with the orange of loving, vigorous, decisive directing of good wil ,
and with the violet hues of spiritual acknowledgement of their current state, their re-
cent state, their state still in transition, or their state in that completed transition, back
to their homes in spirit by which to integrate these events.
Catastrophic though they have been, acknowledge the impact that such events have on
any person so involved. There wil be consequences for each individual directly in-
volved and each individual involved by association yet still in body.
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If you can surround each individual left in body with that same set of colours and asso-
ciations, and encourage al you know and al you love to discuss such things in these
terms, and share the capacity with them to empathise in the experience that has so in-
volved these people, then you wil have magnified the effect of your own goodwil ges-
tures to that degree.
And now see, if you wil , not only those you know but al that they know, and al who in
turn they know. And for a moment, seize the initiative, and ask for their permission,
subconsciously given though it may be, ask for their permission to utilise them as chan-
nels for loving energy to envelop these destitute regions. And this wil be the begin-
nings of an adequate response to those events. Do not hesitate to engage your hearts
in this way.
J&R
I give thanks for that.
(healing triangle ensued) And lets just take this moment to ask again those we know,
and al they know and al they know, through the creativity of their higher selves, that
the energy manifestation of this large group, extending further than we know, and ask
the assistance of al in spirit, that on our behalf, they make this whol y potent.
J
And I am asked to acknowledge that this is prayer. And this is the value of reli-
gion, in that it forms a network of individuals who are motivated to pray together at
times such as this for the souls of those who have departed, and who put peace in the
hearts of those who remain.
Our reflections
R
That was a very potent and forceful admonition/ invitation/ instruction to us. It
felt very strong! It felt very good because I felt a certain degree of comfort and placid-
ity in sitting here and thinking “it’s terrible over there, thank goodness I’m here!” Yet
there are more active things I can do (such as praying in these ways).
P
During the prayer I saw violet energy streaming down in an enormous flow to
that region.
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20080529 prcjlo Devas & their perception
^The greetings we bring are those specifical y from the realm which we have intro-
duced to you in these days, that of the paral el development as described already from
what is known historical y as the dévic or devic realm, comprising the range of kinds
and types manifesting specifical y to facilitate the natural world, and not only in this
planet. For that range of identities spans more realms than you can imagine, in exactly
the same way as your own kind spans more realms than you can imagine. So there are
many features in common between the two lines of development.
It is perfectly true, as has been noted repeatedly historical y, that the roles and activit-
ies of the two linked yet separate sets of individuals has come to the attention of the
human domain, in the same way as the humans have come to the attention of those of
that nature.
The purpose for our introductions at this point is a progressive development of your
understanding of the range of identities and kinds of spiritual being, as we have first
stated now long ago.
The purpose of doing this is to expand your understanding so as to bring more preval-
ent amongst you a wider and richer appreciation of the nature of the spiritual domain
that you occupy. For of course, and to say again, you are spirit first. Therefore these
things are natural to your knowing, merely temporarily forgotten, and so we remind
you.
These things are often understood while not in body, and are part of the range of loca-
tions and interactive activities which can be manifested while the human is out of
body. When in body, there are many layers of filter encountered, and the process of
re-sensitisation is a process of dismantling of those sets of filters.
With you, that task is largely done. It is merely that the limitations of time preclude
the instantaneous introduction to al members of the variety of species or types or spir-
itual metaphors that may be raised by which to appraise one of the multitude of iden-
tities in the spiritual domain.
So this is our teaching task, and it is conducted with love and dedication, and we focus
our attention in these times on you for your benefit.
The opportunities to share these things come sufficiently seldom so that we seize each
opportunity as it is possible; as you are receptive, and, as your understanding is further
refined, so it becomes possible for us to progressively induct you into this extended un-
derstanding.
We have, therefore, the agenda as stated. We extend upon that on every opportunity
that we may. And in order to do so, we would wish to bring present one or two iden-
tities of this nature for your perception and interaction.
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And first, we would advise that to hold a delicate regard is most appropriate, as has
been mentioned elsewhere, the nature of the feeling manifested is tangible to this or-
der of being. And so the limitation is 1) to engender first the sensitivity; second, the
wil ing to love; third, the distilling out of negative and destructive strands of tendency
within the personality. And 2) once those things have been adequately eliminated,
then it becomes possible to introduce identities of those orders, without simultan-
eously engendering their harm. It is because of their sensitivity that we would not
wish them to be endangered by your feelings.
So we would request first a deeper settling into open-hearted forgiveness of one’s own
transgressions into not only anguish, but also rage, and to centre oneself into calm
goodwil . And that wil permit the closer approach necessary for the introductions
which wil fol ow.
Devic perceptions:
P
What were your perceptions? (I had little or nothing)
J
I don’t know what I’ve been perceiving. It’s been … I don’t know.
What I was perceiving was a different level of perception. How can you perceive per-
ception? It was like movement, it was like energy. It was like rapid movement. It was
joy.
P
We are talking about weightless creatures, so there is no limitation on speed.
J
This was in me, though. But it was actual y a sharing of a different level of be-
ing. Does that make sense?
P
Yes it does. You were in telepathic communion.
J
There was a lot of light. There was an experience on the border of sleep.
P
It’s a very good state to be in (for these exercises in perception).
J
So what were you doing?
P
I was trying to settle and it took me quite a while. And I thought these
creatures are apparently more likely to be perceived by very very peaceful gentle chil-
dren while being in a state of centred quiet joyfulness, focussed on whatever they hap-
pen to be doing, perhaps in a place of nature, and experiencing no passion. And I was
thinking about the orders of magnitude greater sensitivity which a creature like that
presumably possesses, would make an ordinary impassioned person something to be
given a very wide berth. Which probably explains why I haven’t seen any for almost al
of my life. ;-)
J
What have you been doing, Richard?
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R
Initial y my throat was tickling like mad and I was sucking on a lozenge and try-
ing to calm myself, because I could feel my heart beating and my mind was wandering.
I started to relax, took the lozenge out of my mouth, and discovered that my throat
wasn’t sore and I wasn’t feeling like I needed to cough.
And like you, I went into a state of reverie or close to sleep and became very stil and
calm, which I stil feel. I feel like I could sit here absolutely motionless for quite a while,
and feeling very peaceful. I haven’t had any perceptions except in the last few
minutes; (of) like, little children dancing around, little pixies, children dressed up as pix-
ies, little children at a birthday party, (that kind of thing).
P
So that was the quality of feeling?
R
Mm.
J
Interesting term, reverie, isn’t it. That’s something that resonates with what I
felt.
I’m real y pleased you guys connected like that.
J
So is that the mindset we need to interact with devas?
P
Yes, for them to be comfortable to approach us, I think. I remember writing
years ago something about contrasting a spiritual state of mind and a lusty state of
mind, and how an angel could spot the difference at 500 paces. And that was going
through my mind a little, that we are grossly emotional, and that our emotionality is
gross to those creatures. Which is saying that when we are very peaceful and calm and
centred and loving, they could comfortably come within range of our perception.
J
Words get in the way. I was thinking about how you talk about how humans are
mind-centred, but then you talk about emotions. And you talk about this paral el evol-
ution which is feeling-centred. What’s the difference between emotion and feeling?
R
Perhaps it’s a sensitivity to what’s around, and the inability or unwil ingness to
block it off.
J
And is emotion a mental feeling?
P
I think feeling is a word which addresses more of the physiology of a corres-
ponding mind-state. You can have the finer feelings or the coarser feelings, and the
higher feelings are related to the higher chakras and the coarser feelings related to the
lower chakras, like wil and survival with fight-or-flight and the gross emotions, and
when you get to the heart or above that tends toward the finer emotions and the feel-
ing-level responses which trigger the mind-state which corresponds to that. Something
like that.
J
The term which came to mind was pure feeling. Unconscious …
R
Emotions are of the mind, we generate emotions within ourselves by thinking,
whereas if we are feeling, we are absorbing what is around, and not consciously inter-
preting it.
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P
Oh, feeling as a verb. OK, so we’ve got the verb/noun distinction. So that im-
plies that some of the feelings are derived through the perceptual system of the aura.
R
But when we talk about going into a place and getting the feeling of the ‘vibes’
without going through the thinking process.
P
Yes, so you have a perceptual system from the auric level, and then respond to
it and generate a response which can be anything, but its not a perception, it’s a men-
tal reaction leading perhaps to an emotional reaction.
So what are the feeling-states of that order of creature?
R
Joy was what I could feel.
J
From the heart.
P
So, no sad fairies?
Except maybe there are.
R
I guess there would be a few sad ones around if they were devastated by hur-
ricanes & earthquakes & so on. Or do they not become sad, do they just die?
J
Maybe they don’t have death as such.
P
Is it just a dissolution of identity? More questions than answers so far.
J
I feel I need to say that:
^We have come to you this way this night precisely to induce you to chal enge your
present understanding and knowledge of your understanding, and to have you recog-
nise the limitations of your understanding of the diversity of the levels of existence.
We wish to rouse your curiosity in this vein, and would have you experience through
sensation the life of paral el realms. And you wil experience with frustration your in-
ability to articulate with any degree of proximity that which you experience and en-
counter. And because you are restricted in your ability to articulate your experience
you wil find yourselves sharing a recognition of that experience. Be content with the
shared experience, because it is a gift from us to you.
P
How may we best facilitate this.
^Be at peace in tranquil meditation, and relinquish the need to extrapolate.
J
What that seemed to be saying was if we wish to experience those other realms
of existence, then we involve ourselves in a different meditative process. So would it
be something like your Vipassana? Is that a means of communicating with the human
realm and those who have left it?
P
No, that is a training to permit communication with human realms. Because if
the perception is viable only after one has reached inner tranquil ity, and if the commu-
nication is by or a consequence of exquisite sensitivity on the feeling level, then Vipas-
sana is al about becoming first, inwardly tranquil, and second, removing any blocks to
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perceptual capacity on the physical and then the auric level, and to learn to distinguish
between those two, so that one can learn to pay attention to the myriad of nerve im-
pulses that come from throughout the body al the time; to learn to focus on those by
intention at any location on or in the body; and differentiate between those and the
auric levels of perception and their consequent sensations.
And so it is a planned process of sequential y paying attention to the blind or blank
areas, and then focussing on them and clearing any emotionality which has caused the
blanking out of those areas, so as to restore normal ful sensitivity on every part
throughout the being. And of course to begin with, knowing nothing of the auric
levels, one focuses on the physical body, and then you begin to notice that actual y
there is another order of sensitivity separate from that.
So the Vipassana is the training in readiness for, not the process of communication.
After that, you can get into sufficiently still states, alert stil states, so that you can be-
gin to perceive beyond the body. Some people already have those capacities un-
blanked out so are already familiar with those things. Not everyone is like that.
So in that process you can experience the telepathy, the communion, the presence of
other energetic forms around oneself, as we do.
J
So are there other steps beyond the auric level of perception?
P
I think mental communion would be one of them, via which one connects to
the consciousness of an independent being and resonates with their perceptual experi-
ence moment by moment, and looks through their eyes or feels their feelings or states
of mind, as you just did. Knowing who and what you are as an energetic identity is the
first necessary step, so that you can differentiate between, or that that experience is of
something other than oneself. And knowing that it is another form of identity, then to
acknowledge the process and to acknowledge the distinctions and to find joy in al of
that renders it more likely to continue, or happen again.
There are ineffable qualities which can be connected to which you just can’t describe.
You know they are not of oneself or of one’s own nature. Sometimes I use the words
‘energy signature’ as somehow different. And there is a different feel, and it is distinct-
ive. You can’t describe it, but somehow the intrinsic pattern is not of oneself.
J
I think I can make sense of that.
P
I keep getting the idea that somehow there is a greenness present that is not
part of one’s own being. ;-) How do you describe that?
J
Energy of love?
^What we have created for you tonight is the awareness of the existence of experience
beyond the bounds of perception.
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J
Do you believe it’s possible to communicate with devas in the way that we com-
municate with spirit?
P
I hope so. Whether in fact it’s feasible is a separate question.
J
Feasible or not, Richard?
R
I don’t think we would communicate in the same way, but I think it’s possible to
communicate. I get the impression it's more like sign language or by implication or
feeling.
J
Exactly. That’s what I got too.
P
So is it like through the interplay of feeling? Perception, response on the level
of feeling, without necessarily converting that up to the verbal level?
J
Yep. And mental level. Beyond verbal.
R
I also get the mental picture of spirits beckoning and showing, but wordlessly.
P
Ah. So to pay attention rather than on receiving words, but to receiving feel-
ings.
What I got from you Janet, expanded my field of understanding, if you like, of saying
yes, there is a field of existence within which I am, and my perceptual life and mental
life is bounded in a way that I hadn’t quite appreciated before because, out beyond
that again is another whole realm which can be experienced but can’t be communic-
ated using the ordinary modes, using the language that we know.
J
Yeah, you are putting into words … we are aware of the auric level from al sorts
of other encounters we’ve had, and yet there is something beyond that too.
Wel , I feel expanded!
P
Yes, that was my feeling. Suddenly to see the realm of existence as bigger than
I thought.
J
What an interesting and different night!
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20080605 prcjlogrb 3 Devas
P
I have a figure on my right.
J
I can feel it, I can’t see it. What do you see?
P
A medium height elfin creature in a kind of tunic top made out of grey fabric
with cloth buttons – quite fine-weave fabric.
J
What age?
P
No idea. I’m presuming it’s a mature form. It’s real y hard (actual y impossible)
for me to see any features.
J
Male? Female?
P
Male. And standing about in the location of the bathroom (relative to me. E.g.,
2-3m away.)
R
I got the impression of something tal & grey, in a grey cloak, standing slightly
left of centre, but standing quite tal above us. Perhaps that’s the grownup version, or
something.
J
We welcome you.
^We wish to introduce these identities to you for the purpose of inducting you into
personal-level encountering of individuals, progressively over a long period of time.
Our intentions are already wel -described in this so we need not repeat that now. The
intention is to foster direct communication. The mode of communication is the
obstacle. This is a matter for learning on your part, and also on their part, for there are
not so many direct communications available in these times.
So we ask for your indulgence, and your ingenuity in devising appropriate metaphor-
sets. (laughs) In this instance the term metaphor means the signal ing process, not the
traditional linguistic meaning of the term metaphor.
So we wish you wel in your devising of these means by which to establish communica-
tion in the coming time-period. And of course not al devas wil be capable of commu-
nicating at a high level with you. In many instances the communication wil necessarily
be confined to the form of simple greeting and acknowledgement and registration of
mutual goodwil , perhaps by the exchange of symbolic gifts in some form. The form of
such gifts need not at any time be physical, of course, but could be embodied within
the idea of a physical object. And so the intention is what is to be registered. The im-
age of an object can be used to symbolise a feeling.
We understand that this protocol of greeting and recognising this different order of be-
ings is contrary to some extent to your previously generated expectations. However, it
is clear to us that there is a great deal to be gained by, in real and present time, to un-
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dertake this project, so as to eventual y make available a modern doctrine of existence
of these beings, currently commonly held to be entirely mythical. And so it would be a
significant contribution you could make to world literature on this topic, were you to
simply document in the way as has become customary for you in encountering of these
beings.
It is not necessary to go anywhere to meet these identities. They can be brought
present to you, as has just occurred, and goodwil is the only necessity, and as manifes-
ted by a gentle and harmonious participation with them, in such communication as you
may be mutual y able to conclude. And so we have these two here now stil present
with you.
In the same way as people have spoken and occasional y now speak of communication
with angels, often mistakenly, we would note, but nevertheless often correctly, so we
would encourage your capacity to be open to a variety of ways of perception that you
may develop, in addition to those you already manifest, so as to undertake as rich a
communication set of which you are able.
In general terms, the protocol of simple greeting, observation, description and acknow-
ledgement wil be sufficient for the purposes we have outlined so far.
J
I feel that I have an entity with me, the nature of which I’m not able to define,
but he says that he has been observing the likes of you characters for some 60-odd
years, reckoning on your time.
P
Then welcome. What have you found?
^Wel , I’ve been an observer for a long time now, but I’m unable to find the meaning
behind that which I observe. What is it that motivates one to act in the fashions which
I have seen those of your nature acting? And I cannot work in with the feelings behind
such actions. To see is one state of involvement, but to be is something completely
different.
P
Would you care to talk about yourself a little? Of what kind are you, human or
other?
^That is not my purpose in being with you.
P
May we help you in any way?
^Acknowledge and accept the presence of many of my kind within your sphere of exist-
ence, and listen to our presence. We are here available to you in the silence, and you
wil observe us and know of our presence, but like us (who cannot be you) you cannot
be us, and so your comprehension wil be superficial, but it is enough that we recog-
nise one another.
J
And that is the extent of that.
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P
[strong chil s as I transcribe this. Sensed a deva in front of me and offered a gift
of a flower to it as a gesture of goodwil .
D
That is a very pretty flower. Thank you.
^We come on this occasion to advance the notion of the simultaneous possibility of
pursuit of joy and the pursuit of love. The nature of the green beings is to love and find
joy in their work and nature and functions that they perform. Why do you not emulate
them more? We would help you find peace in your life as a result. See the symptom
(chil s) as a blessing, and know we love you.
P
So what extra perceptions have you had? Images? Feelings?
J
The perception I had was that it was an older entity. They actual y said that,
didn’t they. 60 years or so. Don’t know.
P
So not human, not a dead human? A deva of some sort?
J
I’m not real y sure. It was like, you have to walk a mile in their shoes. You can
listen, you can see, but you can never real y understand until you’ve been there?
R
I had a very pleasant, almost jovial feeling (from that entity). I didn’t under-
stand their dilemmas or puzzle. He’d been observing people like us for 60 years, but
couldn’t quite understand why we do what we do.
J
And what’s the motivation behind our behaviours.
P
So that implies they have an emotional range which doesn’t include the human
passions, perhaps? Without the jealousy, fear, envy, rage, hatred.
J
Very possibly.
P
So if their range didn’t include that set, then to the extent that human beha-
viour is driven by that, then it would be incomprehensible. And given that many of
those are derived from the animal level of being human … So if that’s the case, what’s
their range? What does it include, what does it exclude?
J
Maybe that’ something we’ve got to ask them.
P
I’m interested that there was speech, not copious and maybe not fluent, but
something you could turn into a dialogue.
J
Maybe it was some other sort of entity. I don’t know.
P
So, one each, and each quite different.
R
I have the feeling that something is stil around, but I can’t see it.
P
At the beginning, I was told “look over to your right”, and that’s when I per-
ceived that character. So it seems as though we have our ordinary guidance function-
ing, and then these other identities brought present from this other realm, in the same
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way as we have previously had dead people for rescue. These ones are just showing
themselves. That’s friendly.
R
Presumably these devas or nature spirits, whatever you want to cal them,
sense us by our emotions, because that’s what their ‘thing’ is, emotional life.
J
I get the impression that they come with a degree of light. Nothing bright and
shiny, but something that is sort of flickering. Somewhat like sunlight through a canopy
of leaves.
P
So there is a green quality.
J
Yeah.
P
It reminds me of children’s fairy stories, Tinkerbel & suchlike.
J
Maybe we are too influenced by fairy stories.
P
Maybe, but if you look behind that. Those are artistic renditions by human
artists who have attempted to show us these things in forms which give them an iden-
tity, but the flickering, the dancing quality, the light, might be something on which an-
thropomorphic precepts have been loaded, and perhaps to look at the level of the flick-
ering light and not at the images our minds already have might get a little deeper to-
wards the truth of their being? I don’t know, it’s just an idea. So what is the nature of
that energetic identity? If we are a human body with an enveloping spiritual energetic
form, and we have those fluctuating qualities and colours about us on that level; and
so if the devic realm is also part of that level/reality, then perhaps they have colours
and frequencies. And the thing I’m trying to get to is, do they inhabit a form in the
same way as we inhabit a physical form? Do they have a separate structure which
gives them a shape other than the energetic identity, or is their nature only that ener-
getic identity of fluctuating greenness? And are the images that humans have created
to describe them purely inventions, or is there some reality to that shape?
R
I used to have a picture in my mind of devas being thousands of little points of
light, being part of the energy fields of plants. What you described was smal ish. What
I think I saw was tal ish.
P
I remember years ago in a meditation, up in the atmosphere in the clouds, an
image of one or a few immensely tal structures within that airy space. I had no idea
what they were. But a book recently read referred to devas of the air. I could never
categorise that impression at the time.
J
I have a feeling that the response we were given just a minute ago was that
“why is it that you believe you have physical form?” When you asked if they had phys-
ical form as we do.
P
Yeah that’s where I was heading, what’s wrong with our descriptions and ex-
pectations, if anything, and maybe that’s the way in which it’s wrong, there is no phys-
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ical form, in the same way as in our essence we have no physical form. We are just so
accustomed to thinking that we are our bodies. Is there such a thing as an energy
cluster, a concentration, a node, a point of existence. Then why do we see these im-
ages of beings in clothes!
R
Maybe it’s so we can recognise them as such. If we just saw points of light we
might not see too much difference.
J
And what do we see with our mind as opposed to what we see with our eyes?
P
Wel , I would real y like some definitive answers. Where on earth are we going
to find them?
J
What I think I hear is: “We see you not as you see yourselves but we see you
encased in your energy auras. Just as you need to concentrate your powers to see the
aura which surrounds those that you encounter, so too do we have to strain to perceive
you in the physical form as you perceive yourselves with the aid of a mirror.”
P
So we have some familiarity with ourselves on the auric level – then what is the
corresponding level structure of those in the devic realm?
P
I have an entity in front of me.
J
Can you describe this entity?
P
I’m reminded of the English movies of the forest ‘green man’. It’s an energetic
form, but with recognisable limbs of some sort, except that the reality is that it’s
quietly luminous and of recognisable shape but lacks physical solidity in the terms that
we expect. So it is in that essence, related to the human on the auric level, being a
density of energy, the energy of which is luminous and of shape suggestive of the capa-
city for movement. I’m stuck in the extent to which there are actual y a humanoid
shape with limbs which permit things to be done by the manipulation of space. I real y
can’t tel whether it is just my mind turning those qualities into an expectation of a hu-
manoid form, but I suspect it’s mental representation – that I see an image of a shape,
and my mind grabs that and turns it into an expectation of ‘oh, if there is that part then
there must be other parts,’ and then before you know it I’ve got a humanoid form in
my mind.
J
A construct.
P
Yes exactly. And the construct is false. The original perception is the reality. It’s
so hard to tel the difference.
J
Maybe there is no reality and there is no difference?
P
I’m thinking that if there is an association with growing things, in the fluidity of
energetic flows corresponding perhaps with the fluid flows within growing things, the
way in which the chemistry of a plant functions, then that fluidity of movement may
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wel be an analogue on the energetic level, which would be a match for the fluidity of
manifestation of a deva.
J
When you say manifest do you mean visual?
P
No, just associated flow, somehow. The registration of intention. If we are talk-
ing about creatures which foster plant growth, for example, then that implies intention,
and the intention would be manifested by an intimate interplay, perhaps between the
energetic level of the plant and the energy level of the deva, and a concordance/con-
gruence/symbiotic merging, an influencing and fostering by intention through merging
with the flows within the plant. Something like that? A surrounding and encouraging
and giving of energy …
R
Facilitating?
P
A facilitating on the energetic level by merging on the energetic level.
J
(whispers to Richard – do you understand what he’s talking about? I think he’s
nuts! ;-)
P
Which means there is actual y a real y close association, and much closer than I
might ever have imagined, I think, between the deva and its companion plant.
R
Symbiosis.
P
Yes, perhaps. And I have never heard of symbiosis between those two different
orders of being. What does the deva get out of it, as is implied by the idea of symbi-
osis.
J
Job satisfaction?! ;-)
P
Maybe!. But let’s gets specific about this. If that’s their reason for existence,
and there’s intrinsic satisfaction in that, then it gives me a very different picture than
some dude in a grey jacket! ;-)
J
I experienced something yesterday while I was waiting for this smal dog here to
be finished. We were standing in the sunshine, and there were trees in the yard and
the next that were blowing in the wind, and I felt the presence of devas.
R
I had something similar yesterday morning. I got up and it was cool & clear,
very pleasant, very stil , and the birds were singing their lungs out. That shattered the
silence, but there was a whole atmosphere about it. I was very conscious that there
would be devas around, peeping around trees or whatever.
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20080612 prcjlogrb White deva & perceptibility
P
I have an impression of a gorgeous little lady in white tenderly bending over my
right hand. I’m not sure if it’s somebody in spirit or what. Its such a beautiful soft
tender feeling.
J
May we ask if you wish to communicate with us.
P
She says no. The acknowledgement and recognition is enough, and the regis-
tration of the feeling tones. It’s such a strong (image). I’m sure I’ve got some sort of
image in my mind – oh, I know, Snow White. (in fact as later discussed, it was also
Cinderel a images from Walt Disney books read as a child). That kind of delicate wel -
bred quality. And what I get is, “we wil tel you that.”
^It comes, as al images do, from the subconscious, whereby the image is a representa-
tion of the particular combination of character and qualities, optimal y bound together
in representation by the image, hence as compact descriptor. The image functions to
indicate, quickly and efficiently and compactly, al of the underlying information.
The reality is something different. The energetic nature of the being is of course spir-
itual, and the images are those acquired during youthful exposure to the ideas of the
combination of feelings. It is the combination of feelings which associates the particu-
lar image. A different combination would conjure a different image. And in this in-
stance we mean by conjure, reference that set in a compact way.
This is the realm in which the representation can be functional y described using a sim-
ilar mathematical structure of term and modifier as already indicated in the earlier
work3. That terminating series is an alternative method of representation considerably
more clumsy than the image, but functional y equivalent.
The ideas are acquired through the developmental period, organised within the mind
to store the information through arrays of graded imagery. A matrix representation
would be another form of coding for the particular combination.
Where there is no exposure to early imagery through the printed medium or other
pictorial media, then the imagination functions wel enough. Within a culture, the dis-
semination of representative images is often broad enough to code similarly from one
individual to another who are exposed to the same images, and so they can be dis-
cussed. When there are no shared images then they are peculiar to the individual, and
so that much more difficult to discuss between individuals.
So these are visual metaphors, not the reality. The reality is vibration carrying modu-
lated components referenced to the feeling-tones.
3 Calvert, PR. Agape and the hierarchy of love (2008: 104)
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This is a discussion which wil be transferred over multiple evenings between us, and
wil convey the manner in which the spectrum of feeling has assigned to it a vibrational
frequency for each of the emotions, and what has earlier been referred to as the en-
ergy signature is exactly the specific combination of feeling tones, in their particular
combination of those present or absent and their intensity of each.
[Thinking now while I transcribe this, of the ‘s’-plane in mathematical theory of repres-
entation of frequencies as a useful way to discuss this, whereby on a graph where each
discrete frequency is shown as a vertical line of length indicating intensity. This uses
Fourier analysis to obtain a Laplace transform to obtain representation in the fre-
quency domain instead of the time domain. See e.g., http://en.wikipedia.org/wiki/
S_plane]
^This multi-modal and multi-patterned set of qualities is what contributes to the en-
ergy signature, which is instantly recognisable as representing the individual.
In this instance, relating to the devic paral el development, that patterning and aware-
ness of the patterning is the principal mode of communication between those individu-
als, and forms a signal ing function, one to the other. That modal language is recognis-
able across the divide of culture and identity, hence is a useful language by which to
describe those individuals in human terms. Except that that language is poorly de-
veloped in the human domain; wel developed in the devic kingdom. And so this wil
be an educational exercise for you in order to sensitise you to that language.
J
We give thanks for that information.
P
How very sensible! (that description was)
J
I think I have someone with me who says that:
^You two have been privileged to experience the energy frequency of the devic realm.
Those sensations which you (J, not P) experienced on the lower part of your face you
wil recognise as being significantly different to those which you experience when we
wish to make our presence plain to you. We would speak to you of the cultural percep-
tion of devic spirits, and the attempts which have been made to capture the essences
of these spirits in pictorial form. These spirit creatures are perceived most clearly by
those of the new-born generation, whose minds have not yet been trained to conform
to the more physical realm. Their eyes are able to see al that is about them. There is
no reason to assume that some members of the devic realm are not in fact equipped
with wings. This feature should be no more curious than the possession of appendages
of other creatures in Nature’s realm. The vibration that you experience bears a strong
connection to the vibration you experience when in close proximity to a dragonfly. We
consider this sufficient for this particular term of communication.
P
Thanks for that. I feel a very strong energy around me. I’m just not sure what it
is.
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J
I understand it is something we just need to experience.
P
It is very similar (sensation to that due to ordinary spirit) except it’s al around
my lower body & up to my shoulders & neck. It’s not constant, its fluctuating & curling,
as if being lapped with these sensations. It curls around in little wavelets. It’s not just
a chil from the knees down like during a rescue. The mental image I get is as if (I have)
a fairy at each knee and a bigger one behind me. But in this instance the colour is
brown, which according to a recently read book is an indication of earth energies
rather than vegetation energies. I don’t know whether that’s true or not? There is no
confirmation, so I guess it’s not true. The sensations have completely left me now …
but it is very peaceful. Wel I never thought I would be talking to fairies! It’s never
been part of my agenda, not ever.
Janet’s unrecorded perception of 20080612 was that devic identities have been recor-
ded into art forms incorrectly in the past by incorporating into them flower hats, etc.

^The reason for this is as fol ows:
Their perceptibility is ephemeral to the human sense of sight. Therefore during the
periods between glimpses, the visualiser sees what lies physical y and therefore con-
stantly before their eyes and therefore amalgamates that into their periodic capacity to
see the ephemeral image of the devic creature. The error is smal , but it has contrib-
uted in large degree to the impression of a multiplicity of forms, when the reality is
much fewer.
The sense of greenness or brownness is durable and valid, for that is a perception inde-
pendent of the physical eyes, and relates to the energetic spectrum perceived, not the
physical sight spectrum. That descriptive sense operation we have already described
so wil not expand on that here due to your limitation of transcription by hand at this
time. That factor has generated the tradition of ‘Brownies’ evident in European folk-
lore. It has to do with the perception at the lower end of the perceptual scale of
sensed sentience. Other colours manifest depending on the rate of vibration or hier-
archy in exactly the same way as with other spiritual denizens.
So this identifies the Agape/Hierarchy scale as valid across domains of existence as wel
as within the domain of spiritual human manifestation.
Inhabitants of the mind are variously describable as resident, visible or sensed.
The resident are able to be cal ed constituents of the imagination; the visible are the
visual y or spiritual y sensed from external domains; the sensed are derived in their
sensibility from the sense faculties, that is, the non-visual senses.
Given the proclivity to focus on the seen rather than the sensed, the sensed domain re-
quires more emphasis, because the sensed is just as valid, merely less describable.
Into this (descriptive) conundrum comes the validity of what is sensed. This takes issue
with the focus on visual as palpable. Because what we are describing here is essen-
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tial y impalpable, then the validity issues need reinforcing using another mode of per-
ception. For the sensual human in body, the modes of perception are given greater
validity if they are mutual y reinforcing by manifesting in multiple perceptual modes at
the same time.
If there is not time synchrony then the essential validity may be the same, but what is
granted is less. This requires a non-time-bound mode of perception. Memory is one
such. Reverie is another. A third is the wil ingness to commit to action only time-ab-
sent aspects such as intention, for although it contains time, it does not necessarily
contain an end point or conclusion, as establishing that is a separate act.
These then are some of the modes by which a fairy may be perceived and communic-
ated with. They also delimit the ways in which it may legitimately occur, for if the com-
munication is to be considered real, it must be both legitimate and valid.
So we present you with these vacuous4 thoughts to entertain you, but also to com-
mend you for your wil ingness to sit in readiness for these communicative events in
your life.
The fairies are a separate race of beings who inhabit paral el worlds close to the human
realm but connected to it, so they can be perceived by humans on occasions.
If the human has the sensitivity to know that what his perception tel s him is real and
not imaginary, then he may converse with them and commute to their realms and back
with freedom and impunity.
If, on the other hand, the fairies have only malice in their hearts for the human in ques-
tion, then they can never see them nor be granted access to the devic nor fairy realm.
The causes of malice are many and various. For example, if a fairy has good intentions
but those intentions are spurned by the human, then the insult to the good intentions
is recorded into the matrix of intention that surrounds the place and person of the per-
son in question. This matrix of intention is an as yet unreferred-to aspect which wil be
described in later terms of communication between us rather than now. Suffice to say
that the intention is recorded in some form perceptible to the vision/perception of the
orders of being describable by the term fairy.
Fairies are not synonymous with devas. Devas are a higher order being, not just a
more general term for the host of beings coverable by that term.
4 In the sense of as devoid of matter. Not, as I wondered at the time, significance nor intelligence ;-) I
did not know that vacuous had the distinct sense of ‘devoid of matter’ until I consulted WordWeb
dictionary as I transcribed this later. The foregoing cleverly humorous little wordplay simultaneously
functions as a trap to capture and therefore test for doubt concerning the veracity and validity of
these commentaries. I’m glad I now have insufficient doubt to be stopped in my tracks by such as
that. Coming as the commentary does from a domain devoid of matter and most accurately charac-
terised by that, then it is peculiarly apropos as descriptor here.
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So your awareness is being deliberately expanded here to account for the plethora of
images and feelings due to arrive to you in this year for your education.
We bless you and grant you health and long life in your assumed role of documenter of
fairy folk amongst you.
(signed: Aramaia5)
5 The identity Aramaia appears to be an independent spiritual communicator and has featured in this
ongoing dialogue since before 1990. Its exact nature is unknown but seems reliable and authoritat-
ive. It may be an integrated aspect of my own higher self functioning as advisor/guide.
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20080626 prcjlogrb More devas
^We have given you time to relax out of your day to day embroidered latticework of
mixed emotions and plans and feelings and expectations, so as to settle into a more
ordered, heart-centred space, with the results that you now feel part of a quiet, calm
atmosphere around you, rather than the somewhat convulsed energy condition. And
so we would begin this evenings discourse, for we have much to say, and would beg
your indulgence as we speak at some length on some topics concerning the coming
months of activities.
The first issue is that contrary to the reminder of the prior week concerning the activit-
ies in other places amongst other disordered cultures, the benefit of this culture and
these three is that of the capacity to reach very centred conditions of being, with the
receptivity to gather our thoughts, instructions and intentions, so as to come to peace
within yourselves and with each other, and with the wider realms of spirit that sur-
round you. Within these conditions it is admissible to express many things that have
not been said for quite some time, concerning the orders of being recognisable by you
through the term deva. And so we come again to that topic.
There have been developments in each individual y in encountering these beings in
these days. Occasional y, not often, but often enough, there have been recognisable
contact by each of you by that order of being. We wil not speak of them in terms of
the individuals but as a class of being or several classes of being subsumable under the
generic heading as we have referred to before.
There is a hierarchy of being. We have referred to that also. There is an associated
perceivable colour-set, and that has already been sensed prior to our specific instruc-
tion concerning it, and it is better that it be so, because otherwise the mind grasps
after those things, rather than spontaneously noticing them, which engenders the cor-
responding description.
The third aspect is that the various beings within those orders are themselves aligned
together in their intentions for friendly discourse for al owing introduction of them-
selves to you and al owing themselves to be honoured by meeting you. This al ows a
constructive dialogue to the extent possible, and an exploration of the limits to per-
ceptibility, and there have already been some examples of that.
So we come at this time to make these things specific and plain to you so as to condi-
tion your expectations such as to engender alertness by you to different perceptions
than you have heretofore experienced, and they wil relate specifical y to those orders
of beings.
The intention for this is of course to bring harmonious contact, mutual recognition, mu-
tual honouring of one another in heartfelt communication. The wil ingness that they
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have is at least as great as the wil ingness that you have to conduct yourselves amicably
and with goodwil for these events.
The benefits wil be many and we wil not describe those now but al ow the contacts to
happen, and thereby enable your direct perception and reflection on such things, so
that any comment that we may make is after the fact and so leaving you more free to
respond spontaneously and with a direct sense of joy, rather than conditioning your ex-
pectations in advance, for we do not wish that.
We therefore begin this project and request that you enlarge your sphere of awareness
now specifical y to include low down on the extreme right at some distance away. And
there, if you stretch your perceptivity, you wil find some individuals whom we have
brought present for you to meet. And we wil leave you now for some time to enable
that process.
Results
J
I’m not making any progress whatsoever, folks (which was of course an under-
statement ;-) What about you, Richard?
R
I thought I’ve been seeing brown creatures a bit like turtles, not real y like teen-
age mutant ninja turtles, but they were sort of low and oval like that and there were
lots of them mil ing around and they seemed to clamber al over me or around me at
one point. And I took a fresh look, and it was like they climbed up into the rafters or
formed a lattice-like structure in the building and outside, or something similar. And
yet from the place where they emerged in the ground there was like a ray or beam
making contact with them, like a central contact point. I don’t know if that makes any
sense at al , but that’s what I saw.
J
Was it a friendly crawling al over you?
R
It was quite benign, yeah. They seemed to go al around me but it was not like
they were involved with me. Somehow they were involved in structures, whether it be
trees or buildings.
P
Do you have any feel for their size in relation to things in the physical?
R
These were dinner-plate size chocolate brown turtle things like an upturned
dinner plate.
J
Flying saucers! ;-)
P
That’s very interesting, because its not expected. It took me a while to have any
sense of connection, but I seemed to be able to get down to the level of a few smal
beings, and have quite an extended conversation.
J
About what?
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P
Wel , I asked them quite a lot of questions, and had a straight-forward dialogue,
and because the energy seemed to be coming and going like you’ve mentioned before,
kind of flickery, and I eventual y tentatively concluded that was because like us when
we are doing half a dozen different things at once and our attention goes here and
there and back again and here and there. And I thought perhaps it was a bit like that,
like cycling their attention. Anyway after that they said that they looked after the trees
and the flowers and the shrubs and the fields and that whole spectrum of growing
things. And I said if I had contact with you again how would I know, if it was one-to-
one, how would I know if I was talking to the same one, they said I would know. And
that conversation, most of it is already lost! (to my memory)
R
So were they person-shaped?
P
There wasn’t anything very clear about that, just a kind of consciousness or
awareness or … and it was al so subtle! I had to be real y inwardly quiet to perceive
them. Otherwise it was a straightforward sensible conversation. And in terms of colour
it was somewhere between brown and green.
(To Janet, who had stood up then crouched down behind the couch end) Are you real y
sore of numb bum or …
J
I’m in dire threat of fal ing asleep.
P
I didn’t expect to have that category of conversation, but anyway, it happened.
I must say the detail has evaporated quite quickly. But they seemed amiable and wil -
ing to converse. And I asked ‘would you be able to help me with my garden?’, and im-
mediately got the impression ‘wel , you’ve made a bit of a desert there, done a fair bit
of damage!’ So any plans that I’ve had so far may be subject to fairly radical modifica-
tion. So I don’t know if that would constitute working with them to achieve something.
But they were quite steeply close but down some distance. I had to go down to their
level to get good contact, and then it was like we were head to head. Interesting! So
are you tired, Janet?
J
I have spent a lot of time in a state close to sleep, and having, like you people,
having various conversations, but it’s al evaporated.
R
I had no conversations, but the picture I got right at the end was of a certain
point in the shrubbery in front of the house and of beams radiating out from it up into
various places. It’s almost as if that is a special point.
P
Could you find that?
R
Yes, I think so.
P
So tel me more about those conversations you were having, Janet?
J
I can’t, I’m sorry. It was definitely a nice place to be, and a place I don’t nor-
mal y get to, I think, it was like a different state. But I real y did worry about fal ing
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asleep. (but later described being above a bright pit, and getting worried if it was safe
for her.)
P
Would you care to come over here so we can join with you? (placed our hands
on her head in healing) Next time we might have to mutter to ourselves6 during these
perceptions, because it seems they are quite volatile. (afterwards …)
J
^We wil speak now. You have al been experiencing different states of con-
sciousness to which we are accustomed. There is difficulty in relating this particular
state of consciousness to what we regard as our perceived reality or what we have be-
come accustomed to as our meditative state. Being now aware of these, we should re-
gard them as states to which we may aspire in times of private reverie. Tonight was a
night in which we each went to our own private realm, and it was to be an experience
of acquaintance with this private realm, and at times of solitude, and should we do this
we shal have the opportunity to bring to conscious awareness what we are experien-
cing and be able to remember them for sharing.
6 During most of these meditations and conversations we wore microphone headsets connected to a
multi-channel digital audio workstation I had built. This was necessary to enable every whisper we
individually made to be reliably captured onto the computer hard drive for archiving and transcrip-
tion. During meditative states the voice volume is often quiet, corresponding to the low state of
arousal in near sleep that best facilitates these classes of experience.
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20080627 prc Deva feet
Home with a cold still, and trying to type up the transcript of the last 2 weeks,
but stopped as if something else were more important …
Just had a little interlude in which I seemed to see giant feet clad in soft up-
turned pointy-toed elf-like shoes outside my office window. I heard “Hmm, let’s
see if we can’t do something about this … we’ll come up with a plan.” The
deva must have been very big, because its feet were about 4m long!7
After that I continued to have difficulty focussing on the transcript, and some
time later while sitting for a while again saw devas, this time in the form of a
group of lively identities who were all talking at once. Some of what they said,
was that they were here to help with the garden; that there was a plan; and I felt
their joyful presence would be welcome here. They seemed small, very much
smaller than the giant, and maybe equivalent to a 10 year-old human. Last
night I had the sense of the push they gave to growing things, and I sensed it in
almost a palpable way. Now, I understood that they have a similar relationship
to plants as guides have to humans, in that they are able to see more broadly
than their less sentient wards. I sensed plants, trees, etc. to have dominant an
urge to grow into places that felt good, and that the feeling was derived through
the sensory systems at their extremities, roots and shoots, and there was almost
a sense of taste employed, and a feeling of pleasure in the flows involved. But of
course that may be anthropomorphic projection, but I presume those analogues
exist and function. I imagine a cool moist wetness rich in nutrients would sat-
isfy a hunger or thirst if I were a plant.
That evening: (20:19) Cold! Called to meditation:
^We would first wish to clarify the issue of the prescribed il ness. It is true it was ne-
cessary, for your inclination to abound yourself with activities is hindering our ongoing
communications at wil . So that is the first thing.
The second is that if that situation is repeated we wil not hesitate to employ the same
tactics, so we implore you to remain more responsive to our joint needs. For you have
promised, have you not, to avail yourself of our communications. That being the case,
we look forward to more cogent communication on these issues.
7 Not literally true, of course, merely a visual metaphor to convey information.
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Thirdly, we wish to engender an equivocal understanding of our relationship. The
nature of it is to encounter you again. The nature of it is to encounter you in our im-
age. The nature of it is to encounter you in your most balanced and careful y struc-
tured self so as to begin to avail yourself of our riches. For we have many to prepare
you for as wel as to receive.
So this is not of your understanding yet, yet we adhere to the understanding that al
wil be wel in your garden as in your life.
Our work is to heal you and heal the planet of its il s. That wil take centuries, so we
cannot wait for your compliance, only your heartfelt love in our joint assumptions and
endeavours.
Our blessings to you and yours.
Aramaia
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20080629 prc Book 2_devas
20080629 04:39
^‘To overcome the insidious mind contents, rent more movies and watch them. That
wil restore your soul.
Into the garden can now flow marvel ous ideas that wil bring beauty back to your life.
But when to begin? You already have.
Crying wil do you good if you let it; of what use is a dry soul?
This and other garbage wel s easily from the so-cal ed ‘deep mind’, as it comes from the
superficial layer in fact, not the deep mind at al . That must be proceeded beyond so
as to bring more meaning and profundity to the message contents.
Veracity is another issue. For what purpose would any person dive into themselves
only to discover lies? So the beginning of the journey features many issues to rise
above so as to encounter the deep mind, as we are here cal ing it. That description has
many forbears, each of whom has attempted to describe the way to attain ‘the prom-
ised land’, ‘Shangri-La’, ‘divine essence’, ‘heaven within’, etc. These are al synonyms for
the state of peace that natural y and continuously exists at the deep mind location. In
the book Agape and the Hierarchy of Love8, we have shared some images that may be-
gin to articulate some easier and more accessible descriptions of how to find one’s way
into the deep mind. That should be accompanied by emotional cleansing work preced-
ing or accompanying the intention to find one’s ‘source’. If that is done, and one treats
it as a serious and potential y dangerous journey, which it is, then al wil be wel . If no-
one knows of the intention, and no-one is on hand to rescue or counsel you if irrelev-
ant or threatening images start to emerge, then one can become very disturbed, even
to involuntary confinement for one’s own safety and that of others.
So we state the genuine dangers at the outset, so as to dissuade the inarticulate few
who wish to find another place to hide from others or from themselves. That is not a
valid motivation, and should not be resorted to so as to disguise poor self-image, or
any other self compensatory act. For that only reveals the fact of the need for more
self-cleansing first.
Once that is undertaken, and if a continuing urge is experienced to explore oneself to
the deepest layers, then gently, and with caution and self-love, and with a human guide
close to hand who already knows of your intention, the journey can begin in earnest.
Those few who have already in prior incarnations found their way into such places
within themselves are better equipped than what we have just been describing. For
8 Calvert, PR. Agape and the Hierarchy of Love: a primer in intrinsic spirituality. Self-
published. 2007.
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the skil s of prior lives are natural y invoked in such a journey, and usual y indicate and
are prompted by that personal history of prior exploration. It matters not in the slight-
est in what context such exploration has been undertaken, although a natural draw to-
wards particular religious or spiritual traditions may precede the journey, or there may
be none evident. For there are inclusions at the soul level operating independently of
currently developed religious inclinations that may be interpretable by modern reli-
gions, or they may be absent from the tradition one is born into or adopt. If they are
absent, then that may be a deep cause of the sense of dissatisfaction experienced, if
that is present, and constitute motivation to leave the present belief system, or change
it to non-authorised forms. That is perfectly acceptable, of course, to the individual
concerned. To others, it may be interpreted as a slide into chaos, insanity, or towards
the devil of their tradition, and be accompanied by any degree of exhortation to ‘stay
on the narrow path.’ What you need may be anything but that.
The modern world has now in most societies sufficient freedom inherent in the life to
al ow easy movement away from confining tradition and towards whatever one wishes
or needs, provided it is not il egal. Therefore one can explore immorality at wil . In the
context of this smal text that wil be interpreted as exploring freedom, not wrong-do-
ing. For this can equal y be interpreted as exploring one’s true self, or participating in a
plan to encounter meaningful others in one’s present or future life.
Consistent with this idea is the growing acceptance of the idea that we come into the
world not alone, but in groups of individuals who have plans to meet and interact for
the outworking of the plan for one’s life, each participating by choice and in love in the
life-plan of those others. Because this aspect is not currently widely agreed upon,
many misinterpretations can be made about that ‘tal dark stranger’ who seems so at-
tractive. Relax. He may just want to say hel o before carrying on to his true destination
afterwards, and have no more valid purpose than that in your life!
The hunger for spiritual love in the ordinary suburban life creates many dal iances that
need not be so disruptive if they were recognised for what they are, friends getting to-
gether for mutual spiritual purpose. That strange attraction or sense of ‘tugging at
one’s heartstrings’ that can be found in some individuals on meeting others, is at best a
sign of having met a soul-mate – at worst, a connection with a soul-mate with whom
one has deep karma to bury together. That process of coming into greater peace
through relationship with another person whom one finds fascinating yet vaguely dis-
turbing, is what al souls encounter at one time or another, or time and time again.
When one has had many an encounter with the animal-level body and its impulses,
very often such impulses take precedence over the spiritual–level impulses, and some-
times mayhem and murder result. That creates indebtedness, which must be sooner
or later rebalanced. From that and similar processes, much can be learned about the
wisdom of persuading oneself to adopt a preference for responding to the spiritual im-
pulse to love, rather than the physical impulse to retaliate in any way. For why are we
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here in the first place? To acquire the steely determination to do as just described,
even in the face of provocation. Only by that action can the benefits of hierarchy be
gained. We should explain this in more detail.
The loving act is one which has the capacity to be added to every other loving act made
in the life, such as to accumulate into a tendency to acquire a better life in future. This
statement should not be confused with spiritual aspiration, nor aspiration for riches or
any other kind of wealth. The single and only aspect being referred to here is the tend-
ency to be more unremitting in expressing love for oneself and one’s fel ow wo/man, or
any other sentient creature. Since al creatures have sentience, that means that if one
invariably expresses love, one creates one’s best option not only now but in al future
lives.
That is not to say one cannot kil . We kil many creatures daily, and for good reason.
Some creatures have no individual perceptiveness of their danger or invasiveness.
Also, one is entitled to self-defence. So if a predator is intent on taking one’s life in any
sense, then one is entitled to warn it of one’s superior kil ing capacity, if that exists. If
they pay no attention for any reason, they too have the option of return to another ex-
pression of life. That may produce a dead body. It may introduce the necessity for
compensatory karma. It may produce profound regret in the survivor. Yet it is valid.
How to protect oneself against such events without invoking those consequences?
First, an adequate warning of one’s intentions to occupy some space for one’s own le-
gitimate needs for life and reproduction of one’s own species, is a necessity. The term
adequate in this instance includes the idea of effectiveness. How does one do that to
supposedly non-sentient creatures? Communicate with them on their group-soul level.
How does one do that? Simply cease to believe they are incapable of understanding
you, and speak to them as if they had sentience as a group, and are perfectly capable
of respecting your reasonable wishes, then respect their own right to space for life and
reproduction in their turn. That is not difficult for a reasonable person to do.
We now wish to encounter some devas for you as light relief, and to provide stimulus
for a new understanding of them and their lives.
P
Saw a tal thin rendition of a person in a tree. Saw that it was the root
of images of trees walking, smiling, cartoon images of animated renditions as in
many old and modern movies etc. The sense of the life as a tree figure and
character. And that the tal tree next door has resident within it one I can greet.
That is a joy!

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Chil s al around now, right up to my chest, even with the heater on ful . Little
ones, like smal children sitting on the ground and playing. Not very developed
in intel igence perhaps, but quietly and trustful y loving their smal charges.

Chil s strongly again, then saw tal thin strong determined figures striding
through the ground lower than me in a warm orange-brown light.

Chil s again, then a sense of great feminine love from a tiny form of light at
right eyelid level
.
^That wil do for today.
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20080703 Acceptance of devic reality
Through Janet:
^We have been impatient in our wait for your attention, and we come to you with a de-
gree of excitement, for we have observed a change in your habit during this week just
gone by.
We have seen you respond to our introduction to the world of devas, and we are wel
pleased with your wil ingness to accept the veracity of this realm. And we are more
pleased at the comfort with which you accepted the presence of these denizens of
your earthly realm, for they are here to share with you, in peaceful coexistence, the
beauty and the bounty of the natural realm, which is a balm to your soul, otherwise ab-
raded by the harsh interactions of human civilisation in which you participate on a daily
basis.
We have observed your recurrent observation of some of the magical beauties re-
vealed by nature, even at this desolate time of year. And we have observed your re-
sponse to spiritual initiative, which we have offered, and you have each taken up. That
is a form of reward, if you like, and we remind you that we are constantly available to
you if only you wil bring your focus to our level. Whenever your aim is to do good
works, we wil be available to assist you. We offer you our love, and wil pass to others.
J
Richard, they tel me you are on a creative platform, and that you currently
have a tendency to create something left of centre (from left field?), outside your nor-
mal milieu. It’s something like an experiment, and you wil have gleeful entertainment
creating this particular piece.
It’s a very lovely attentive presence tonight.
P
I have with me a very gentle grandmotherly sort of feeling.
^We have at this time the opportunity for a particular induction. Please relax and wel-
come these less usual sensations. ...
Through Janet:
^We would that you al bring yourselves back to the present. Bring yourselves back
slowly and with tenderness, and we would that you share your experience.
P
I’m most aware of sudden chil s around my legs. But it’s probably just cold.
R
I was aware of chil s around my legs just before the statement that there was to
be some sort of induction. I noticed that while my legs stayed cold, I felt a warmth
around my hands and up over my face, and then my crown chakra started to be active
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again and was so for quite a while, and I had odd little sensations around me. That was
about it, then my mind drifted off to other things.
P
I got into what I felt were very close to sleep states, extremely peaceful, and a
floaty feeling with it that I associate with just occasional y being aware of as I am drift-
ing away into sleep (hypnogogic or alpha states). At one point I thought I sensed
someone in spirit come close-ish to the group as a whole. Other than occasional y
coming to ordinary awake feelings then drifting back, there was no particular content. I
wondered whether we might have more manifestations of devas here during this but it
didn’t seem to eventuate. It almost entirely seemed peaceful. So presumably that was
the function, although I expected more. What about you, Janet?
J
Before you made that statement (about an induction), I had a very strong sen-
sation like a headache pain go through my head, but then after you made that state-
ment I felt some more. There was a great deal of activity in the right brain, whatever
that’s supposed to be for. And I was blessed by the presence of a being of some sort.
Lots of talk about extending love, and al that sort of stuff.
P
What sort of stuff?
J
That sort of stuff ;-)
P
You’re so explicit, Janet! (laughter)
J
Oh dear. Extending love to my poor stressed husband. With the stress on poor.
I get the feeling we’ve more or less done our dash on devas, in term of the educational
program 101. There may be a graduate program, I’m not sure. I think I got the impres-
sion that, having raised our awareness, now it’s up to us to interact.
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20080717 prcjlogrb Frivolity_Felicity_devas_healing R
J
I’ve just been having an internal discussion about ego9, and that it’s very
much an element to be overcome before we can advance spiritual y. They
asked me what I wanted to do and why I wanted to do it, and incredibly there’s
an element of ego in al of it, isn’t there! I’m reminded of the admonishment at
the platform mediumship training meetings we used to attend, to leave our
ego’s at the front door.

I have someone with me who wishes to engage in discourse on the character-
istics of frivolity
.
^We have given you pause to turn over this term in your minds, and al ow access to
your minds of the connotations inherent in this particular term. Many are the times
we have witnessed you engaging in a degree of frivolity, which brings forth ease and re-
laxation, which we regard as essential for the opening of the soul.
We wish to contrast this lightness of spirit with its opposite of intensity and constric-
tion of the spirit by such an alternative. Those who approach life with a mindset of in-
tensity are closed to the input of light and love, which is facilitated by frivolity and its
cohort, felicity. Your time on this planet is indeed an arduous task when compared to
the existence within the spirit realm, for you are constantly confronted with conflict
arising from the clash of ego inherent in human association. It can be a wearisome
task. We take this opportunity to remind you to smile, and in so doing, you relax al
your muscles, and you generate an energy of loving kindness that puts those around
you at ease and facilitates positive interactions.
We leave you now, for there are others who would come and speak with you on other
matters relevant to the questions which you have put foremost in your minds.
R
I saw A very tal being coming in on the right-hand side and behind, and some-
how either enfolding me. Something like that.
J
Wonderful. Thank you.
R
But …
J
What do you mean, “but” !! ;-)
R
I didn’t have any other inspiration or anything other than that.
J
That’s enough, isn’t it?
R
I don’t know.
P
I registered the presence of some tal ones over in your direction. I felt the
presence of some very warm energy over my head earlier on, then it went away again.
9 Ego: a) An inflated feeling of pride in your superiority to others; b) Your consciousness of your own
identity; c) (psychoanalysis) the conscious mind.
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On registering the arrival of someone in spirit, Janet said:
J
We bid you welcome and ask if you would speak with us?
Through Peter
^This evening is an occasion for celebration, for it is the crossing point, nexus, occasion
of transition for two of three members, in this instance the male members present, of
the delivery last week of the acknowledgement for the man Richard by the enfoldment
within gold was the precursor of an enhanced condition of instantaneous awareness
continuously, were he to look more often, for the presence with him of those who have
been there for very long, but now in a more unmistakeable way.
And so a manifestation of this quality of energy is a turning point for that individual so
as to enhance his capacity to, without undue humility, without shrinking from the role,
without declining to acknowledge the presence within him of the spirit more often
than he customarily al ows himself to register them, but that this wil be frequently un-
mistakeable from this point forwards and permit the progressive production of the ele-
ments of his art in the capacity he has engendered for so long, which is the humorous
and wise storytel ing – the bard role. Sometimes irascible; mostly funny; occasional y
acerbic; always impassioned. And this provokes an opportunity to expand those as-
pects into more fun-fil ed and yet prolific output into a form which has the capacity and
intrinsic worth to be enjoyed by many.
This represents a long-term opportunity and that opportunity includes the generation
of enormous pleasure in its production. And so in due time it wil be an opportunity to
share those things with grandchildren, and outside the family to the extent you may
wish.
So there is a storehouse full ready for transfer, and on the occasions everyday when ten
minutes can be set aside for the opportunity for short chapters in an ongoing not only
monologue, but also dialogue with the spiritual giver. So that is the first acknowledge-
ment and celebration.
The second acknowledgement and celebration relates to the individual through whom
we speak, so as to acknowledge the transition in process in this moment in the recon-
ditioning of that life to a more harmonious and joy fil ed not only transition but arrival
into a more congenial class of work. With the major financial obstacle removed (I had
repaid my mortgage in ful ), there can now be no obstacle to productive capacity to
similarly generate material for others, as is presently present and ongoing, and also to
move into a realm of paid work which is more natural y suited to his temperament and
predilections. So it is also an occasion for celebration.
The unerring nature of change in the ordinary life, where it is not blocked nor diverted
nor avoided, but welcomed with open acceptance of the potential that it may bring to
transform the life into the chosen path for the life plan, these events bring, although
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some stress, some accommodation of change, the opportunities are optimal y freely
chosen, wil ingly accepted and embraced with love. We note that that is the case in
these two instances, so we celebrate with you, and in joy, the occasion of these events.
Later:
R
… and down my back and up to my head. I’ve been enlightened … a certain
lightness, a light touch on my shoulders, perhaps.
J
That’s what I perceived. That there is an entity behind you with their hands on
your shoulders or in your aura in that area around your shoulders & upper arms, trans-
ferring energy.
R
It’s very pleasant.
J
I feel we’ve been asked to focus on our connection with the natural realm ...
^We would that you take yourselves mental y into the depths of a NZ forest, with
which you are each so intimately familiar. It is not difficult for you to perceive the tone
of light that filters sparingly through the canopy. It is not difficult for you to sense the
moistness of the earth enriched with leaf litter, nor is it difficult for you to perceive the
under-storey of soft fernlike growth and the rich carpet of moss that is characteristic of
a natural flora of this truly gifted land.
See before you the buttressed roots of those forest giants which form that habitat of so
many of those nature spirits with whom we have requested you become familiar. You
may perceive them but slightly, but their function is to transfer processed energy to
those living creatures who dwel within this realm.
Those living with the strongest connection to the earth are those with the root systems
able to directly access that incoming energy, which is transferred through various con-
duits, the main forms of which are human beings. Those other creatures who inhabit
the realms of fauna are assisted in their access to this energy through the devic forms.
See your native regions as energetic systems, functioning interdependently throughout
these forms, and look on with awe at the majesty and complexity of such creation.
Feel yourselves spiritual y enlightened. Feel yourselves surrounded by energy that you
are now able to transmit through your healing process to other parts of the world
which dwel in more arid climes. We would see you join together for this activity.
(Joined hands in healing mode until ending.)
Feedback:
P
I went into this forest space full of these trees. In many of the trees devas
peeked out & then went back. The place was crawling with them! I sensed such a con-
centration.
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J
And other things. I sensed those real y heavy spiders webs. I perceived a lot of
those sorts of things.
R
Like Mirkwood in The Hobbit.
J
I was delighted. Richard, for the past two weeks they have been urging you to
recognise their presence, and say something like “it feels like …, or I felt that …, which is
exactly what you did tonight! There seemed to be a lot of connectivity tonight, so
thank you al .
R
I saw devas as little elf-like things, little lights like Tinker-Bel lights.
J
That’s fair enough. A lot of other people see them like that too! There’s got to
be something in it.
R
It’s real y hard to tel what’s real and what’s make-believe.
P
I think there is a difference between seeing and imagining things, and you can
tel by noticing whether you wil ed it or not. If you had no intention to imagine it, ac-
cept it as a genuine manifestation, and put away the doubt. Because if you haven’t
wil ed it, it’s not your creation.
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20080908 prc Anawhata deva
P
Sitting in the bush at Anawhata10, because the section11 is now regrowth
bush and almost nothing else here, apart from a car park at the road end with
water tank and a toilet. And the easterly wind blows quite strongly and we've
walked down the hil and back up slowly with a friend. And it's been a little re-
introduction to this, my childhood playground. And the pine hedgerows are very
tal now, at least 3-4 times the height they were, and it feels tranquil here
.
^And we would speak to you. For the visit of this day is to bring closure to some
classes of old memory in order to render you more available to us. There are some
links un-severed to this place and it is better that al such links be severed in order to
be present fully in the now rather than pulled back to old past. And we acknowledge
the urge to greet the spirits of this land and so we seize this opportunity to introduce
you. And even though cars drive by and the wind not whispers but sighs loudly
through the trees. And there is an opportunity to met a smal one close by.
P
And I remember you and I don't know how, for I was not conscious of you when
young. And they say “but we saw you and saw the glow around you and knew that you
would return.” And it is a smal joyful presence, perhaps a slimmer than child-like
form, waif-like or elfin that flies.
D
And so you see how we move!
P
And so I begin to know the reasons for the images traditional y drawn. As im-
probably as a bumblebee they fly, so seem to be these creatures. And I would know
you better, and this is your world now in this place and I'm so glad you nurture it! And
they say:
D
We know what to do!
P
And there is some pride in that, and competence and satisfaction and aware-
ness of duty and responsibility and gentleness and nurturing. I give thanks.
10 Auckland’s regional park on the west coast near Piha.
11 My family owned a small holiday house there, since removed by the regional council.
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20100411 prcjlo Deva acknowledgement at Karapiro
P
I’m seeming to feel a crowd al around of smal beings clamouring for
communications, recognition and acknowledgement.
J
I acknowledge them, feel them (al around).
P
The impression that I get is that the gold kiwifruit crop, from the rest
that it has had, wil produce a double crop next year.
J
I had a vague impression of being told that they were grateful for the
creation of an environment such as this, and they acknowledge the love and the
nurturing that’s gone into it. …

P
There’s a few mozzies … I’ve got some words
^We come on this occasion to bring a customary greeting. We have at our disposal the
reticence and the reprisal as may be with-held. That leaves only beneficence, and we
acknowledge the creation, as has already been noted, of the continuation of effort over
many decades to convey into this land that which it most needs in order to extract
from it that which it would give you, and gladly. We have therefore the parameters of
trust and goodwil expressed on behalf of those whose joy it is to remain with you in
conserving this land.
We wish to take the opportunity to articulate a few things in order to both acknow-
ledge and encourage that process.
The continuance of goodwil expressed, even through economic necessity, is a para-
meter which conveys trustworthiness to those who take up the abode with you in or-
der to support your endeavours. The principal concern in such an endeavour is to max-
imise health, wel being, quality of sustenance and sufficiency of sustenance. Al of
these things have been wel -supported in these years.
The wish on the part of the man Tim12 in order to optimise production is nothing other
than a wish to maximise health, because production is natural y maximised when
health is maximised. Therefore, health prevails, and where good management is com-
bined with that, then sufficiency of sustenance produces abundance of product.
So we have the goodwil present in order to encourage the woman Janet in the main-
tenance of that process, the observational capacity to support that process, and the
emotional fortitude to support that process.
These things in combination bring best result. When emotional fortitude is lost or
when economic circumstances factor against the continuance of optimum sustenance,
then the beginnings of a downward spiral can commence. It has not done so yet, and
we would that it never shal .
12 Tim Oliver, orchard manager, co-owner and Janet’s husband.
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Nevertheless we acknowledge freewil and were there ever to come a time when the
market dictates or the life phase dictates or the continuity of life or lodging dictates a
move away from the maintenance of those conditions, then it would nevertheless be
acknowledged and supported in those transitions, for you can do no wrong in these
things by merely exercising the wisdom available and the freewil always available. So
therefore we act in this moment to bring contemporary awareness of the good results
that have been created here.
Were there to be a devolution of productive capacity into some other form, then there
is no shortage of opportunities for those who assist you here in the devic kingdom, to
find other work, if one may express it in that form. So although their optimum satisfac-
tion is present here, it does not mean to say that the changing activities on the human
level should be inhibited because of the consequences on the devic level. We seek to
make that plain in order to obviate any potential guilt over such a change.
The population of beings here is dense. There are, manifested for each plant here util-
ised for the growing and sustaining of this endeavour on this property, and we speak in
no way of any other property at this time, there are abundant supports on the devic
level, and joyfully so. And with goodwil and thankfulness and a desire to cooperate in
creating abundant harvests from these healthy vines and trees.
So as your friend13 commented, it is blessed land indeed because the conscious de-
cision made many years ago to work with nature, in harmony with nature, in enjoy-
ment of nature, in satisfaction from nature and embodying nature and supporting
nature, have al combined to produce this blessed result.
J
I thank you for your words and I ask that you assist us in the continuation of this
work.
^It is already happening.
P
Wel – so now we know! It’s pretty good! How do you feel?
J
Peaceful.
P
[laughs] Until you cast your eyes skywards and see poor management! (poorly
thinned fruit)
J
Wel , there are a lot of people working here … I think the good thing about this
place is it provides employment for a lot of people and a place for us.
13 Carolyn Longden, a meditation group participant.
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20100916 Garden deva_soulmate_TB rescue_bliss
J
May we give thanks for the opportunity to gather together to create a spiritual
space in which our cares of the day can be set aside and our minds emptied of the ma-
terial realm. May we invite those who come in spirit with positive intent to draw
nearer and al ow their presence to be felt contributing to the light of spiritual space
which protects us from those who would come with evil intent. We express thanks for
the opportunity to communicate and to learn and to grow and to be of service. …
P
Janet, we have somebody who wishes to communicate with you in relation to
your tree.
J
Welcome.
P
They want to say:
Deva
Thank you for acknowledging our contribution to that garden which you
have now gained oversight of. It is our intention to participate with you in the creation
again of a place of beauty, peace, tranquil ity and fragrance. Are you wil ing to work
with us consciously in order to help create such a space?
J
I would be appreciative of the opportunity.
D
Then we wil assist you in every way we can in order to maximise the fecundity
of that space and those people, and by that we refer to the living species planted in
your garden.
J
I give thanks for that.
D
It is our pleasure to be of service.
J
Bless you and thank you for coming.
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20110808 prc Hamilton cemetery-gardens clearance precursor to
deva
It occurs to me that there may be a sequence in the envisioning of the entities and
activities that we have participated in over the last year or so.
In my walks through the gardens and particularly through the Hamilton cemetery I
have on many occasions now been stopped in a variety of events described elsewhere
and observed my local astral environment and seen the individuals, earthbound after
their end of life event, and have participated in their clearing from the local area and
cemetery. Also not recorded elsewhere is a quite dark manifestation in the little
stream immediately downstream from the road that access the Hamilton Gardens
main car park, adjacent to the track that leads down from that track to the women's
space. And I felt that there was trapped there the astral manifestation of someone
who had died as a consequence of getting lost in the swamplands quite a long time
ago, perhaps hundreds of years ago. And so of course I attempted to clear it, invoking
what help was necessary. And that the general feeling within and around the cemetery
has progressively lightened with al these actions. And it may be that that was the ne-
cessary precursor in order to perhaps al ow present – I real y don't know about this, it
is pure speculation – but it at least al ows us to access and observe that level in the as-
tral domain associated with that region so as to observe the deva in the women's la-
goon.
Whether the time sequence is of any significance I real y don't know, but it is one of
the now many observations that Carolyn Longden and I have participated in or I have
experienced while unaccompanied. It may be accumulating into a a set of observations
which can aid the reputation of transformation of that old rubbish dump now become
the Hamilton Gardens. That would be nice.
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20110808 prc Location event map HamGarden clearances
I've just had a record come to mind, a possible future analytic of seeing a large map of
the Hamilton East Gardens by the motorway and down to the river and including the
cemetery. And seeing annotations on that of alphanumeric codes for locations and
dates of the sequence of events contained in my records of this progressive spiritual
clearing of this cemetery and leading to the manifestation of the deva observation in
the women's space lagoon as referred to in these just prior recordings. And so I've be-
come aware of the possibility of a future mapping of these events in the release into
the public domain with date observations and descriptions of those things including
the stil waiting Lord!! cartoon sequence, I think partial y completed in association with
the graphic art paper I did in 2010, as a complete record of spiritual activities in this
Hamilton East location over the time period of my engagement in that.
Printed on glossy paper, maybe A2 size of similar and who knows, presented some-
where, I don't know, as an example of contemporary spiritual activity, leading from a
condition of spiritual neglect and relative darkness, to spiritual care leading to mani-
festation of a, to use non-emotive language, a preferred level of devic presence.
It would make an interesting little presentation if done in a high quality way and pub-
lished somewhere useful, perhaps on a university wal , or some such. What a good
idea!
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20110808 prc Rotorua lake clearing
I'l take this opportunity to record two other events as wel as the Hamilton Garden
deva sighting last night.
On the recent trip to Opotiki Carolyn and I stopped at Hamurana Springs on the north
side of Lake Rotorua. And then after leaving we stopped again not far from there and I
bought ice-creams and avocados at a smal shop. The avocados were attractively
priced because the shop keep had an orchard in Te Puke or some where on the coast.
And then very close to that there was a park by the lake and a smal jetty projecting out
into the water. And I felt attracted to go out onto the jetty and cal ed Carolyn out to
rest for a short time with me. And while there we did a short meditation. I sat cross-
legged and Carolyn lay down at my invitation to rest her head on my folded legs and
feet. And I sensed that there was an opportunity for participating in or initiating a spir-
itual cleansing of the region. And invoked or observed the activity as fol ows. And see-
ing in the ground beneath us, the lake, the channels through which the lava had erup-
ted to create that lake, and seeing them as still manifest, and invoking a cleansing en-
ergy from beneath the lake and it rising up and as if overflowing the landscape, a per-
fusion such that it was carried through the water channels towards the sea on both
sides of the island and al around that central island area, cleansing the countryside
everywhere. It went right down to the sea on both sides, including the Waikato River
from Taupo and the Wanganui River born on the slopes of Mt Ruapehu and those rivers
that go down to the west coast as wel as the Lake Rotorua river down to the east
coast. But such an abundance of cleansing energy as to flow in a ful circle everywhere
down from that central plateau region. And having watched as the vision progressed
and feeling the movement down the val eys, the initiative of cleansing the East cape re-
gion which occurred while we were down there seemed complete.
And so we drove home. I hope I've elsewhere recorded the participation in the spir-
itual cleansing processes that we were involved in Opotiki. And somehow associated
with our assisting of Shona Hammond Boys display her Maori spirit ancestor paintings
in the café in Opotiki and recorded elsewhere.
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20121119 prc Task_sacred grove
^We come to pronounce on the opportunity for the conveyance into understanding of
the identity and species occupying the grove of trees at the Horsham Downs Road14.
The property there has been sanctified by the presence of the deva. Its establishment
and existence there has been as a consequence of the development of that grove of
trees since their planting some seventy-five years ago by the then owners of that farm.
The present opportunity is to encourage the survival against economic pressure of a
valuable resource. The resource exists on several levels, both land area, tree popula-
tion, activity sets associated with the natural inspiration of any individual coming into
proximity of the deva itself and the behavioural and belief changes associated with the
communication stimulated by proximity to the deva.
The natural spirituality associated with the human/deva proximity, stimulus, interaction
and activity, is a consequence of the energetic-level synchronisation between the
agape-frequency commonality temporarily evoked by that proximity, resulting in the
perception of peace. The perception of peace is a transitory phenomenon in the mod-
ern world and increased in value as a consequence of that.
The agape scale 3D model forms a theoretical-level construct by which to create a con-
text within which the existence of the unseen can nevertheless be identified as existent
through the patterns of perceptions of multiple individuals. Where that occurs at a
specific site whereby repeated experience can be recorded in terms of similarity and
difference is an opportunity for research.
The proximity of the site to a busy intersection, a commercial hub only partial y de-
veloped and in future to become much more highly developed as a significant city
northern centre concentration of individuals in their lives, comprises an opportunity for
not a sterile civic construction but natural construction replete with spiritual opportun-
ity.
The continuation of the existence of that as a site provoking harmony internal y within
individuals is a recipe for the promotion of public peace rather than public discord. As
such, it has value to a planned community such as this smal city comprises and de-
serves recognition within the context of the governing planning authority.
The promotion of the understanding of this is your task. It is the reason for the signific-
ant stimulus you have experienced, the reason for the capacity to invoke connection on
the social and the spiritual level between like-minded individuals of which you have di-
verse networks.
14 Trees since sold and removed, and replaced by commercial buildings and carpark. The deva relo-
cated elsewhere.
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Therefore the opportunity is supported by us for its public benefit. The col ateral ad-
vantage of advertising of the AgapeSchool and the Theosophical Society merely estab-
lishes a degree of significance to the public perception that there are active groups of
individuals in this city who know of and are concerned for such outcomes in the public
interest.
We wil continue to provoke your involvement. In this the woman Carol is naïve in
many senses in terms of the establishment of charitable trusts; in terms of the coordin-
ation of public groups. She has many needs in order to establish the reality of this site
in the public mind.
The environment commissioner is an al y and would be satisfied with the content of
presentations made to her along these lines15. That is al .
15 Such presentations were not made as commercial planning and investment was far advanced and
very unlikely to be abandoned without extraordinary expense on litigation.
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20121122 Devas_ecospirituality
P
I'd like to invite us to begin by blending our energies, expanding on the auric
level, thereby obtaining harmony within the group and then intend to ascend to the
optimal level for us to access higher wisdom and an opportunity to converse with those
who would make themselves available to us and whose discourse with us wil be sup-
portive of our aspirations and tasks. … And I invite those who would make themselves
available to draw close. …
P
I feel we have an identity in proximity to us and I would invite their contribution
through whomever they elect and preferably more than one? I invoked the context of
surrender a few moments ago. … And there seems to be distinct activity on the hara
level within me. … Janet, are you being overshadowed?
J
I seem to be getting a message that goes along the lines of - “^there is much yet
to be achieved by these ageing individuals (;-) on the distribution level of peace and
harmony.”
P
What does that mean?
J
I don't know. That's what I got and I kept on getting it and I didn't want to say
it. Give me some space and I might.
P
Thank you.
J
^Despite the reluctance to accept such attributions it is timely to recognise the
value of age in terms of the opportunities available for reflection on experience and di-
versity. And such ponderings enable the intel ectual expansion that is necessary to per-
ceive the realities of this existence in a more dispassionate respect than is available to
those of lesser years and more introspective preoccupation. Whilst one is never able
to directly impart such wisdom to those who would benefit from the reception of such
perspectives, the love and the understanding that radiates from individuals of ad-
vanced years and consequent understanding, is essential for the distribution of peace
and harmony.
J
That's al .
P&R
Thank you.
P
I guess that's why elders are traditional y valued. … It's interesting that sense of
fullness or activity on the hara level in the bel y seems to have completely faded now. I
wonder if that was a consequence of the approach of that identity? …
(Buffy (canine pet) is heard barking distantly)
P
She's out the back door hiding from the camera. (I had photographed us to-
gether as a group for the first time) I take it that identity has gone away again, Janet?
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J
Mm.
P
Because I've got some questions I'd like to ask.
J
You might have to ask another entity.
P
Mm. (Janet gets up to let Buffy in and puts her on her lap.)
P
I seem to have had somebody come in close high on the right and I keep getting
the phrase “^now we can speak.”
J
We welcome you.
^There are several strategies to be begun. The election of the strategies is voluntary.
By that we mean participation in them is optional for any person and especial y these
three.
The categorisation of the strategies can general y be under the headings of social, spir-
itual and legal.
The social strategy has begun. That is the means by which some smal number of
members of the community have been alerted to an opportunity for facilitating a com-
munity-level understanding, that is, social-level understanding within this community
of an opportunity for direct experience, ratification, certification, consensual agree-
ment as a consequence of noting patterns of behaviour and feeling, dependent upon
proximity to a spiritual identity whose dimensions are as yet undescribed.
The spiritual level of opportunity is for such individuals to actual y come into proximity,
and to actual y notice the feeling-level changes which result from proximity to that
spiritual identity. And you wil note that we do not convey any particular information
concerning the nature of that identity as conforming or not conforming to any tradi-
tional nomenclature whereby to categorise it into any form able to be considered as
greater or lesser than anything else. This is a direct consequence of the reality of al
identity being equal.
The legal strategy is associated with applications and their conduct and persuasiveness
and refutation and defence and against such proposals at the level of the environment
court. And we invite any individual who has experienced the apparent peacefulness of
proximity to the spiritual identity to contribute in whatever way they elect according
the degree to which they are affected by that spiritual identity, value the change in
their experience during such proximity and seek to either impose that on others, or
promulgate the advertising of the opportunity to others or merely value it personal y.
A request has been made for a clarification of the means by which the dynamics of the
felt influence on the individual as it is perceived, as it begins and ceases and is a
product of that proximity. This is a task requiring some elaboration.
We begin first with a reminder of the context, which is describable in terms of the
models given in recent years. That is, an identity of the type human, having awareness
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of their condition and functioning and dynamics on the emotional levels, finds an alter-
ation to that occurring in the direction that is to their liking. Explicitly, that is a mani-
festation of a state of peacefulness. The degree to which that is a repeatable occur-
rence subject to proximity to a place occupied by a spiritual identity of magnitude suffi-
cient to generate that condition of peacefulness, renders it susceptible to analysis in
the form of social science.
The psychological aspects of any individual plays a part in terms of their value-sets,
their demeanour, their personality-type, and their preferred conditions on the psycho-
logical level. And on the spiritual level, their degree of sensitivity to the interaction and
the changes caused by such interaction to another spiritual identity.
Every person is affected by every other spiritual identity who comes in proximity to
them, and by that we refer to the ordinary human. Different classes of spiritual iden-
tity, as in this moment, induce different capacities and different states, reaching from
the spiritual through the psychological to the behavioural and social.
Where there is an established pattern of clear wil ingness, acceptance and understand-
ing of these classes of interaction, then the dynamics are simple and positive. It is pos-
sible in some instances that an individual may have dynamics present within them
which result in the associations and feelings and resultant attitudes to the experience
being such as to create adverse reaction and distancing. That is not so much a function
of the spiritual identity with which they have proximity, but the qualities of their inter-
action.
And so utilising the model of agapéic frequency, hierarchy and wil ingness to bequest
agape
, we can say that the encroaching into proximity and blending of the fields of
identity which results from the coming into proximity between two spiritual identities,
is such that both identities register that in terms of the frequency similarity or differ-
ence.
There are harmonics or qualities of resonance that can occur, and the pattern of their
occurrence represents the strands of similarity or difference in their make-up. And we
may not describe that in greater detail than that description.
So when one spiritual identity approaches another, the felt proximity triggers emo-
tional-level reactions which can be positive, constructive and welcoming, or generate
any of the many other combinations of possible feelings and attitudes within the com-
plex individuality, at the local personality level associated with that structure and pat-
tern of energy comprising the aura and physical form.
Where the connotations are experienced as being positive, peaceful, welcoming and
conducive to peace, then a simple relaxation occurs which results in enhanced assess-
ment of the condition of peacefulness within that field of blended energy comprising
the dynamic interaction between the two spiritual identities.
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Some classes of identity are intrinsical y peaceful. The presence of the human anatomy
is a troublesome and noise-some environment and the intensity of emotional disturb-
ance within the ordinary human is such as to make it likely that any interaction with a
natural y peaceful identity wil induce in them, that is, the human, a condition of
greater relaxation than the norm. That is the reason why the ordinary person, on com-
ing into proximity to a peaceful spiritual identity experiences greater peacefulness. The
excitation is reduced and that is interpreted to be and experienced as a coming into a
condition of greater calmness. Most individuals value that, temporary though it may
be.
It motivates them to return into such proximity and towards such peaceful states. And
hence is derived the entire history of the tendency to associate with such intrinsical y
peaceful spiritual identities such as are natural y located in proximity to foliage - plant
species, tree species and the like. That is one of the acknowledged, or at least, in much
of modern society is not acknowledged in a way comprising an understanding of the
dynamics with the proximity to natural surroundings. It is in fact proximity to natural y
peaceful spiritual identities which creates that effect.
And so the entire history in every society and particularly evident within contemporary
industrial society, whereby the ordinary individual finds peace in nature. The peace
found in nature is by proximity to intrinsical y peaceful spiritual identity.
And so is revealed the underlying dynamics of the back to nature movement, the ideal-
ist literature, the urges international y to form cultures embracing such peaceful condi-
tions in places of natural peace. Because the turbulent human animal can be an un-
comfortable creature with which to associate. And that increased peacefulness is an
often welcome reminder of the natural condition of the disembodied human.
And so we offer these insights as an opportunity to bring perspective and understand-
ing to the wider community, who may at any time seek such peace. And where a loca-
tion is identified whereby such peace is reliably and repeatedly found, then that place
in turn is valued on the social level.
There are explicit requirements for its survival, however, and in the midst of high-value
development it is likely to be difficult to preserve such a location. And we would speak
of the species present at that location, in terms of a brief description of their nature.
They are one of the larger varieties of deva. And we have no preference about pronun-
ciation of that term. ;-) It is a traditional term for that category of spiritual identity
tasked with support for the larger species of plant type commonly cal ed trees. Their
proximity to the human is not deliberate, in the sense that humans are present or ab-
sent and the deva is unaffected one way or the other. However, its presence and ap-
parent influence is a consequence of the concentration or accumulation of focussed
spiritual energy comprising their being. They have certain freedom of movement.
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They have a life-cycle. They can be present or absent and their presence is welcomed
by the sentience of the tree, for it is a beneficial association.
The human therefore is not dependent on the deva; the deva is not dependent upon
the human. It is, whether accidental or deliberate, the proximity is supportive to the
human experience as a reminder of their intrinsic nature. That is its extent. That is
best conferred as its meaning and al other qualities are incidental to that fundamental
manifestation.
The opportunity on the social level to recognise such a place as containing such a spir-
itual identity as is present at that location, and we explicitly point to the grove of trees
at the corner of Thomas Road and Horsham Downs Road. The deva has been in resid-
ence there since the trees were young as it sensed opportunity and wished to convey
assistance from its intrinsic loving nature. It has done so. It continues to do so and it
wil continue until the trees reach the end of their life-cycle, whenever that might be.
What happens after that need not be described. It is supportive of the human condi-
tion to the extent that any human or population of humans elects to associate there
under whatever circumstances. And we encourage the advertising of that opportunity
by any individual who elects to do so. It is not so much a modern phenomenon as a
pervasive and ever-present phenomenon and has already been perceived. The popula-
tion of such places is extensive both in time and location.
And so we see this as an opportunity for the promulgation of the teaching which has
been delivered in these years. And so in love for any person who may seek to avail
themselves of that understanding, we support the endeavour to preserve that grove.
That is al .
J
Thank you for coming.
^We understand there are explicit questions. We are available to respond to them.
J
Can you pose them yourself, Peter?
P
They're on that bit of paper there.
R
(reading the question-set Peter scribbled earlier) More on deva/human rela-
tions? I think we've had some of that. The means by which peace is induced?
P
I think that's been answered too.
R
Yes. A comment on ecospirituality as a topic of development in NZ?
^The coming into greater understanding to the sub-spirituality, if it can be termed that,
of ecospirituality is an opportunity for return to the recognition of and the facilitation
of a constructive future of the specifical y spiritual associations as we have been de-
scribing, between humans and the natural world.
There are many classes of deva. It is not to be confused or perceived that they are only
in association with the world of plant species. As has been sensed historical y, there
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are many different classes with different focus on the living world, that is, the diversity
of life in nature. And every category of species other than the human has its opportun-
ity by which the recognition of the spiritual nature of that species may be supported or
granted or magnified or maximised or general y encountered so as to increase the ap-
preciation of the inherent spirituality within every class of species within the natural
world.
We exclude inanimate objects. There is a history of designation of the association
between inanimate elemental forms of matter and spiritual nature. We explicitly re-
fute that claim, even though it has a long history. And so we, in this promulgated un-
derstanding and teaching, are careful to confine the designation of life in its variety of
forms, and they are myriad, to identification of that as intrinsical y containing a spir-
itual dimension, each of their own realm of agapéic frequency.
We have designated broad bands of agapéic frequency for the general classes of life
from the plant to the human and then the reintegrated human. We have no agenda to
specify it outside of those ranges, yet within those ranges are myriad species, each of
which deserves respect for its intrinsic containment, if one elects to view it in that
manner, of spiritual identity and function, future opportunity and evolution. And we
speak explicitly using that term evolution for it is a highly contentious term as a divid-
ing factor between the life physical and the life spiritual.
It has been used without adequate justification as a means by which to differentiate
destructively between life physical and life spiritual. The life spiritual is endemic. The
life physical is not. Therefore there is no physical species which is without a spiritual
aspect or even cohort.
That definition enables the contentious nature and the discord created in the poor hu-
man understanding of the commonality and integrated nature between the physical
and the spiritual, to be demolished in one act. This wil be contentious. We do not
care. Rather, we love that there is opportunity for enhancing the understanding of di-
vided humanity such as to blend understanding into greater homogeneity.
J
Are there further questions?
R
The Thomas Road /Horsham Downs Road options for spiritual activity and direc-
tion?
^That location is merely one example. There are many others. It is, however, suffi-
ciently contentious in terms of the contest between economic development versus
spiritual development as to generate some discussion and such discussion is always
valuable.
It is important that there be little attachment to the outcome in relation to that prop-
erty, for the economic forces are powerful. However, it is an opportunity for any indi-
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vidual, if they elect to do so, to wield influence leading to greater understanding and
recognition of the present fact of spiritual intention active within the community.
We therefore give thanks for the attention we have received. We bring what blessings
we may upon this smal community. We wil in the new year seek other opportunities
for conversation in this venue or whatever venue is elected. We intend to support the
development of the activity under the aegis of the School and wil come again to artic-
ulate whatever suggestion may seem appropriate at that time. Thank you for your at-
tention.
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ASinz 2013 accumulated spiritual imagery.pptx
See collected .jpg’s for kiosk display and many unpublished graphics, as well as
the Agape Theory and Wisdom books.
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20130121 prc Thomas Rd tree video
^There are coming into fruition a number of strands of possibility, whereby the conflu-
ence of those strands can be acknowledged, recorded, built upon, redefined or ex-
plored on an individual basis or variously concluded to be a point of nexus, as has
already been intuited, to indicate a partial strand of the models formulated so far.
The value is exactly because it is a strand which is poorly represented in this country.
There are voluminous references in more ancient cultures, but not so far in this, that is,
New Zealand comprising only the 19th, 20th and 21st centuries.
The essence of the capture process is of course best recorded in video, comprising as
that does both the visual and auditory streams of data from which meaning can be
construed.
The confluence of intention is as important and we affirm that that includes a strand
from this level, seeing as we do the opportunity to document in some way and degree
the congruence between the theoretical models which predict, if viewed in that man-
ner, that there wil be some category of interaction between identities in spirit form
and spirit-form identities currently embodied, as in the human form. So this is the op-
portunity to note that as much by its effects, as it would certainly be difficult to engage
any person's direct perceptiveness and wil ingness to speak for that disembodied deva.
Which is not to imply that they are ever embodied, for they are not. They are purely
spiritual beings carrying intel ect and purpose but not form of the physical kind. And
so, wil ing as you appear to be to stimulate others into a degree of action for your be-
nefit and the benefit of humanity as a whole, to whatever degree that may be per-
ceived to be the case, then there are some ground rules and some preferences best
both described and adhered to:
The first is, it is an exercise in love and nothing else. By that we mean the exercising of
loving regard in an inter-species way, that is, between the human and the deva;
between the human and the trees of various species located in Thomas Road in partic-
ular but more general y than that; and to regard the exercise not as the raising of con-
tradiction or disharmony, but to raise it in the context of interspecies interdependence
and mutual y benefiting one by the other. Although we would comment that in spite of
the apparent media impression that humans are inevitably anathema to trees, we
would point to the degree to which trees are planted in their mil ions every year and
not just trees but many other species of plant as wel . So yours is a symbiotic relation-
ship with the bringers of oxygen to this planet, both in a supportive as wel as exploit-
ative sense.
The terminology and the terms of engagement, as it has been expressed, are such as to
engage fear therefore unwil ingness on the part of some potential participants in this
exercise. Therefore we would suggest the fol owing:
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The first is, anonymity if it is requested. That is of course easy to ensure and in a vari-
ety of ways both technical and legal.
The second is a wil ingness to protect identity in other ways by which to preserve intact
the professional reputations of those who feel sensitive concerning that aspect of their
life in this venture.
The third is a supportive environment for whatever recording is participated in, in
terms of the coaching and the tenor and manner of questioning. Given the existing
skil and intentions already subscribed to by the participants involved thus far, we have
little doubt that there wil be security able to be provided on the emotional level for in-
dividuals who may feel at risk in committing themselves to such video record. But
bearing in mind the terms already given, then that should not constitute any difficulty.
Fourthly, there is no urgency to this. Apart from capture of initial footage on-site with
trees intact, particularly in the ongoing presence of the deva in that location and the
capacity of individuals to link energetical y to that within the property boundaries, then
al other interviews, editing, access of wider material in whatever other format, there is
no urgency.
For this is not intended to be nor posed as a blockade of any kind, a restriction of any
kind to the project now underway at that location, for that is a foregone conclusion at
this point, that there wil be a reduction of vegetation and a substitution of that by a
built environment. So the time-frame for the whole project can safely be identified as
a two year time frame. So apart from as we say the initial capture, then there is ample
time for a considered interpretation of this material. That is al .
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20130228 prc Devic existence and life
P
It was just yesterday afternoon when with Carmel Levick's16 encourage-
ment I adopted the posture she suggested of having outstretched hands by
which to more easily feel the field of identity and potential influence and inter-
action comprising what seemed like the aura of the deva at Thomas Road.

We had finished the interviews and Keith Hil wanted to capture footage of her
directly interacting or at least observing the nature and qualities of the trees
and the deva by responding to it in however way she did. And so the deva had
moved, she said, over to the large magnolia grandiflora, a very large specimen
with wonderful y thick and intertwined branches forming a very unusual pat-
tern.

And so I stretched out my arms, somewhat self-consciously, and walked the few
steps to approximately where she had been when she had detected the aura.
And I clearly felt a field of influence, as I have done many times with the human
aura. This was strong. The sensations were unexpectedly strong and clear and
distinct. And I felt that it had something to say. And so I said some words that I
don't recal now.

And it's about one-thirty in the morning on the fol owing day and I have woken
hot out of dreams. It's summer, and have felt that I would like to render, in a
more intimate and nuanced way, in conversation with that deva, so as to act
more adequately in a potential communicative fashion with it and for it from its
world within the devic community to my world within the human community; to
the extent that that may be possible, to facilitate the message that I suspect, or
to perhaps to amplify the clear and strong message that I articulated yesterday.
Which was something to do, I think, with the identification of it as a distinct
species, a centre of intel ect and purpose in its own right, a node of Dao-con-
sciousness, to use that language, deserving of recognition within the human
world. I suspect that's an intrinsical y difficult task, given its low visibility to the
human population, or perception of any kind.

And I seem to have some right-ward input, carrying the intention and message
of
:
^And we would facilitate that, for it is a worthy cause. Partial y rested as you are, yet
sufficiently for the processes of body and mind to have regained some of their normal
waking vigour, we have the opportunity to honour that class of identity both as a class
and as an individual. And we would facilitate the communication in the fol owing ways:
The first prerequisite is species knowledge, wil ingness to communicate, wil ingness to
honour the species as a class of identity and then as an individual within that class so
16 Carmel Levick – Theosophical Society, Hamilton.
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as to perceive an opportunity for interspecies communion and communication, such as
to convey and articulate into the human world what that member of that species
would have conveyed by their opinion, their experience and their intention.
Given that that member of that species has a particular experience, not universal, but
sufficiently so in order to speak of its experience of interaction with that class of iden-
tity which it in its turn elects to nurture within the opportunity-set available at that loc-
ation and within that grove of trees to which it is dedicated in its purpose, and yet
more widely than that, given its own capacity to be independently mobile, as demon-
strated yesterday in its movement within that grove of trees.
And so it is identifiable as a node of Dao-consciousness, therefore a centre of intel ect
and purpose, therefore in principle no different in nature from any other created spe-
cies.
It accumulates its experience and then uploads that to its group soul in exactly the
same manner as those others of its kind and those others of its class of elemental, as
we are electing to identify it, as a member of a range of species occupying 15-25 on the
agapéic scale, as we have explained previously.
And so given the intensity of perception by this man yesterday, then it is permitted to
facilitate its purpose in explaining itself in a more detailed fashion to this individual,
and thence into whatever degree of communicative capacity this individual obtains, in
either the short or the long term, with the members of his community of nodes of Dao-
consciousness, each centres of intel ect and purpose manifesting within the realm of
animal species on this planet.
And so its intention was to communicate the fol owing:
Deva: There are many of us, and seldom seen by the human. We have our nature and
purpose, our intention, our intel ect, our mobility, our communicative capacity within
our species and across our species by which to render goodwil and loving service by
which to support those species whose condition and life we can foster. For that is our
role and chosen purpose for existence in order to manifest into ourselves these oppor-
tunities for coming to know of what we may, and accumulate information in an
identical manner to what we believe has been communicated to you, as being a role
and purpose within humanity.
We assert our identity and reality, our role and purpose as just explained, and wish to
seize this opportunity to place on record the things we elect to say on this occasion in
order to facilitate in a refreshed way, human understanding of our existence and nature
and goodwil and capacity to increase the wel -being of this world, as we do also at
other places on what you think of as other locations within this universe and beyond.
In that, we point to our dispersal, our self-awareness, our knowledge of elected pur-
pose, our capacity to know of our existence within each individual and across the pop-
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ulation of our species and others. For we are not so bound into egoic self-centredness
as you appear to be.
Our capacity to be aware of others of our species and category of identity, that is, the
range of communication available across the class of identities we cal deva, is such as
to render automatic, impersonal and universal the wil ingness and capacity to articu-
late amongst ourselves. And cooperate, we would add, in a manner distinct from the
evident within-species competitiveness we observe amongst the animal species of hu-
manity as wel as other animals.
The propensity of the animal species, in their physical necessity for survival, within-
species competitiveness and inter-species dependency for the conveyance of nutrition,
one level to the next, the necessary association between predator and prey, level after
level within the animal world, is foreign to us, because we are intrinsical y more similar
to the human in its spiritual-level identity and not at al its physical-level identity.
And so these things having been clearly articulated within the framework of under-
standing conveyed to you in these years, it is our first opportunity to structure the un-
derstanding of our own nature both as individuals and class of species, to the human,
which is why we have elected to communicate in this way.
We understand that the fact of this communication within its evident communicative
style and content, by being so similar to other discussion in this topic area by this indi-
vidual, wil render it difficult for any third party to differentiate clearly the identity of
this communication as being between and across this particular species pair, dissimilar
as they apparently are, when considering the range of the receptor-set inevitably con-
ditioning the human experience and expectations of the conveyance of independent
identity. This we can do nothing about, for it speaks to the much closer similarity
across the species divide at the level of what you elect to cal spiritual identity, than
across the co-association between embodied species, for we do not embody in the
sense that the human does.
However, in the same manner as the human, our mobility, identity, loving intention, ca-
pacity to communicate, intrinsic love and al that that implies by wil ingness to nurture,
fixate our intention towards a range of species for which we take responsibility, that is,
a range of tree species, members of the plant world; by those very aspects we identify
our similarity on the level of existence that you cal spiritual.
Our capacities in that are numerous, and we utilise intention to convey real and con-
structive effect within the physical domain and those species of co-association. And so
in a similar manner to the co-association and coalescence between the human in its
spirit form and the human in its physical animal form, we are less specific and less fixed
to one or another identity through the process of coalescence. Rather, we elect a con-
venient set of physical species from our capacity to predict a lifetime path of existence
for a group of promising individuals in the physical domain, and then elect to associate
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with them, nurturing them in our loving intention in such a manner as to maximise
their growth opportunities, to facilitate their nutrition, to guide their growth in optimal
ways so as to nurture their existence, their development, their balanced growth one in
relation to another, such as to maximise survival of the greatest number through ma-
turity and death. For we understand completely the process of existence and develop-
ment within the physical domain, and our task is no different from yours, in the sense
of capturing the information by which to render that information inwards towards the
universal cause, by which to generate knowledge of the match between a species and
its environmental niche. And so our purpose is no different from yours.
Given that it is no different, then we contend that it is worthy of equal respect.
The difficulty we observe is that in order to render that possible within the world of the
human, it is similarly difficult to convey that to the mass of unaware humans in a man-
ner identical to the evident difficulty in maintaining awareness of the role of the hu-
man in spirit, in its relationship and regard for human in body. For the invisibility of
that is apparent to us. And we acknowledge that tragedy within the indoctrination of
one human person by any other, that fal ibility derived from invisibility is no different
across our proximate domains of residence within the intention expressed within the
model of agapéic space.
The terms of association are by intrinsic similarity of purpose, that being to co-associ-
ate with a physical species in order to accumulate the experience of lifetimes of phys-
ical existence, in this instance of a range of species identifiable by the English terms
plant and tree. That is our particular role, as being a member of the category of devic
identity encountered by you yesterday in association with the woman Carmel Levick as
witnessed by the television camera and microphone wielded respectively by Keith Hil 17
and Richard Bentley18. (we also interviewed Carol Col ier19, resident on-site for 3 years,
that day)
Our intention to stimulate a greater depth and extension of communication, is for the
opportunity plain to us within the field of intention generated by this man Peter Calvert
to act as inter-species communicator on behalf of humanity, so as to capture in nu-
anced form for the first time into the English language, within the conveyed model set
now in existence through the col aboration between himself and his publisher Keith
Hil .
It is within that philosophical construct that we wish to articulate in a more extensive
manner, the intrinsic similarities between the existence of the human, and the exist-
ence of ourselves as representing elementals in general and the particular species of
elemental, as we elect to identify ourselves at this moment, co-associating with trees
at the Thomas Road property in Hamilton.
17 Keith Hill. Author, videographer, teacher, publisher. See www.attarbooks.com.
18 Richard Bentley, agricultural journalist.
19 Carol Collier, Theosophical Society, Hamilton.
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And so we have been describing the purpose of that association, which is to record and
accumulate the information available so as to describe the relationship between, in
terms of the species competitiveness between one tree or plant species and another,
and across a range of species, to accumulate that information and upload it, if we may
use that language, to the node of Dao-consciousness comprising the group soul associ-
ated with that range of species.
And so describing it in that manner, the identical function or the similarity of function
can be observed. And we indicated earlier that the coalescence necessary within the
human so as to animate the developing human, is not a feature of our existence with
the species of trees we nurture.
So as observed yesterday, our mobility is sufficient to associate with first, one member
or group of trees and then another member or group of trees, even across dispersed
locations where they are nevertheless proximate. We have as as our capacity signific-
ant mobility, as you would elect to describe it, across a nevertheless restricted geo-
graphic area. And so within these islands comprising this country New Zealand, we
have the freedom to move at wil . Nevertheless there is a strong tendency for us to
identify then locate ourselves with a particular group of trees. And hence is provided
the notion of the sacred grove. For we understand wel our effect on the human. And
although it is not our intention to co-associate, we understand that there is an effect.
And so we participate with that effect and the sensitive individuals who comprise the
sub-group within humanity able to interact and communicate and acknowledge one to
another the existence across the species divide, and are taking this moment to utilise
that for its potential positive outcome.
And so we have said that, in the unrecorded session of this morning, that there are a
range of intrinsic similarities between our function and those nodes of Dao-conscious-
ness which elect to associate with the human or other animal species, whereby is ob-
tained a relationship during life, and then a function at the death of the physical iden-
tity, the lower mind of that species, to upload that information for the purpose of gath-
ering knowledge of the relationship between species and its environmental niche. And
we assert that we function in an identical manner within that over-arching purpose for
existence, to be.
In that sense, we assert equivalence of nature, of preferred consequent inter-species
respect, of support for mutual survival, in order to fulfil the role within existence on
this planet of our supportive function, being to adjust the atmosphere so as to foster
existence of the human species as wel as al other oxygen-exploiting organisms. The
survival of that range of species is understood by us, and we take pleasure in contrib-
uting to the whole interactive environment across the face of this planet. And we wil
not describe any function outside of that zone of existence, although at our higher
levels we are aware of alternate possibilities.
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And so we wish to make it clear that we understand our role and function in assisting
this planetary experiment, facilitating survival of a multitude of species. And we assert
that that is the reason for our presence here, to assist in that particular process. Our
role as nodes of Dao-consciousness we have elected in relation to this planet, in order
to gather that information and its effectiveness within the complex sets of relationships
existing within the cooperating and competing world of the natural denizens of this
planet.
We therefore take this opportunity to remind humanity that it has a similar potential
role and a practical although higher purpose, in acting as co-facilitator in the planetary
experiment by which to optimise survival of species across the entire spectrum.
The opportunity to nurture survival of al species does exist as a real and generous op-
portunity for humankind.
The environmental movements in their existence and spectrum of concerns is a direct
outgrowth of that impulse, derived from the recognition that an intrinsic part of the
nature of humanity is to extend its awareness across the range of species, to recognise
a higher-level purpose within this planetary experiment, and come to a balanced and
practical application of that higher purpose, rather than simple dominance by numbers
and consequent multi-species demise of organisms perceived to be in competitive rela-
tionship.
And so we take this moment to urge awareness of that kind and benevolent role. It is
based in love and respect for al species, according them significance, rather than con-
fining attention to exploitative opportunity across species.
And so we would speak to the humanity within humans, and urge their attending to
this particular communication and al that it represents. That is al .
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20130322 prc New universal deva symbol
P
I sat in meditation this morning and what progressively emerged into
my awareness was that if there is to be an opportunity to acknowledge devic
life as comprising nodes of Dao-consciousness, and given that anthropomorphic
representations seem inappropriate as colouring conceptions and even percep-
tions, then what would be useful is a means by which to al ude to or nominate
or visualise or il ustrate, as a means by which to recognise or acknowledge that
a deva is in a particular place by al ocating an appropriate conceptual repres-
entation.

Now, that could be a symbol or icon. And if it were sufficiently iconic, that is, in-
stantly recognisable as a symbolic representation of a devic presence in a loca-
tion, and done so in a fresh way in the English language, but referencing per-
haps the ancient concept-set, then that could be very helpful in the context of
any organisation wishing to say that “we have deva here.” And utilising 'deva'
in uncountable noun form. And hence utility for advertising.

So the question is, how could the letters d e v a be represented in both readable
and indicative form so as to constitute that insignia, that mode of display, that
representation of identity that says “here is a functioning intel igence, a sensit-
ive creature comprising love and goodwil even if inscrutable purpose, that has
an effect on humans just by its presence and in its intrinsic nature?”

How to educate a population of interested humans that here is a representation
that has an entire history of association whereby humans respond, typical y,
with an urge to become internal y peaceful and reverent, with an increased
awareness of al things spiritual? In other words, their own inner nature
.
^And we would come to answer some of these aspects, for it is a fundamental require-
ment for a re-engagement of humanity with the expanded view of life contained within
the representation of agapéic space, that there be some instantly recognisable repres-
entation by which to affirm that the human is not alone, but in particular places, many
particular places, there are other identities, other life-forms which are not able to be
perceived through the narrow sensing systems of the human bodily perceptual sys-
tems.
The representation of that is best conveyed through the letters, the structure of the
letters, the outline of the letters, the apparent three-dimensionality of the letters, the
fluidity of the letters, the contorted or moulded shape of the letters. And this particu-
lar three-dimensional representation, as we are attempting to convey into this mind in
this moment, is adequate by which to convey upon an il ustrated scene that there is a
deva present and potential y mobile.
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The organic shape of the three-dimensional y moulded letters has the capacity to con-
vey fluidity at the same time as a mouldable presence. Imagine, if you wil , the letters
made out of rol ed dough structured up into an approximation of a hil ock and outlined
in fuzzy fashion indicating radiance of energy.
The mouldable nature of that representation requires a fluid letter form. Such a letter
form has not been created. Therefore it becomes a conceptual and programming task
to manifest such a letter form, that is, a representation of such a letter form on a flat
2D surface.
This conceptual task is certainly not impossible, merely difficult. And we propose that it
become a programming project able to be conceived within academia or amongst
those groups of individuals who have as their field of expertise, the production of pli-
able, of a general class of mouldable shapes representable in three-dimensional space
within the programming space of digital computing systems.
So in order to get an optimal result, it is a novel creative product with its own future in-
dependent of any considerations related to this particular application. As such, it can
exercise some of the brighter minds possessed by humanity for some years to come.
This is not a trivial project. It is to be offered to the community of individuals who are
most adept at creative programming within conceptual spaces.
P
Wel , goodness me!! Who on earth to give this to?
Postscript:
The impression I have is, both this class of programming entity and the textual
product is licensable, as wel as marketable as a font.
There may also be other applications as yet unforeseen at this time.
This concept is partial y built upon the capacity of the human mind/brain/visual
processing systems to retrieve meaning even from jumbled letter/word se-
quences. So conformal y manipulated words draped over 3D spaces/shapes are
still readable and could become iconic representations of anything.
Fonts in 3D dynamical y manipulable form could seem to come alive through
their movement. That could require shape variance at video rates but not by
the standard sequencing of subtly altered frames, rather the dynamic repres-
entation of the shape under software control.
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20130322 prc New iconic references to other spirit forms
^We come on this occasion in order to continue the prior description of the necessity
for novelty in the representation of devic life, so as to differentiate historical y between
this new perspective on multivariate life, with humanity comprising one smal part of it.
And in particular, the problem of adequately and properly representing the existence,
viability, validity and humanity of the inhuman, the invisible human. And of course we
use that phrase to represent not only devic life but disembodied life, that is, humanity
in its pre- and post-embodied phase.
This representational task again has a rich history, usual y replete with negative or
frightening connotations. Extensible also to the representation of alien life-forms, we
perceive that if a fresh representational form in non-threatening representative invoca-
tion, or il ustrated representation or display were adopted, then it has the potential, if
not the probability, of generating a reformed and reinvigorated perception by embod-
ied humanity that reverence has its place; that the object of reverence has humanity;
that the object of perception has no threat, usual y; and that matter-of-fact representa-
tion shorn of archaic, inflated, mythic, menacing connotations, contains the represent-
ation of loving goodwil instead.
The portrayal of these things is an insoluble dilemma, that is, in single iconic form. We
see the potential however for a class of representation, freshly assigned to these vari-
ous categories of identity, to be the opportunity for the il ustrative technique referred
to in the just earlier transmission of this day. And so by this we open up the intention
or the awareness of the intention toward its true intended target, which is the general
class of issue of the representation of spiritual identity, without referencing historical
classes of that representation, with al of their negative historical baggage.
This again is a difficult and large task. The representation of dynamic identity, and es-
pecial y if there is symbolic true referencing of the immutability, the tranquil ity, the
stillness associated with the human perception of the spiritual domain, represents a
chal enging portrayal task, requiring many simultaneous aspects to be emphasised.
It is an educational task, as wel as a task of theoretical identification. The difficulty
here is the competing and conflicting requirements for utilising human body-language
concepts to subtly convey the intended meanings.
This wil require the application of what is now known about perception, recognition
both within and between species, of mind-states associated with emotional states, as
conveyed through body form indicating languor versus excitement, to the degree that
is conveyed within subconscious processing.
This large task wil proceed if supported explicitly by the concept-set conveyed in this
teaching. The fact that it is an intrinsic part of that teaching, at the same time as in-
tending to promulgate a new visual language set, begins to indicate the intended scope
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of the final product. It wil comprise part of the language of what wil become the tra-
dition.
In that sense it is intended to be a cultural artefact of uniquely identifiable nature, in
the same manner as the col ection of cultural y-derived icon-sets of any religion. And
this is the point at which the original intention can be made a travesty of itself, if the
degeneration pointed to here is not guarded against. It is inevitable that it wil to some
extent manifest, when and if the intention for a refreshed and present-day contempor-
ary reformulation of humanity within species diversity, is not continual y re-emphas-
ised.
Nevertheless, this is the potential, and we would that the example be adhered to
throughout the life of not only this individual, his organisation the school, but those
other individuals and organisations who may elect to associate.
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20130919 prc Grass devas
I'm at Waikaka at the Paterson's farm. I've climbed the hil above the house Janet and I
are staying at. And up on the top, at the conjunction of fences and close to a dead ewe,
I've sat upon a concrete feed trough to issue a invitation to those Maori in spirit, the
guardians of the land; the elementals of al kinds to come close, because I want to
greet them and get to know of their life and nature. And I was quietly warned from the
right to “get ready” or to “be prepared.”
And a short time later I felt that there was something around me at ground level and I
looked down and could see, as if a carpet, alive with tiny consciousness - thousands of
items of tiny consciousness. And it seems to be, I gather, and I hope to be corrected if
wrong, that these are the deva of grass, of which there is an abundance.
These are gently rounded hil s grazed for a long time by sheep. What bush there is, is
confined to the gullies. And the very light breeze is thick with the scent of dust and
sheep manure, and in the distance I can hear a few birds. Yet still there seems to be
surrounding me this moving mass of life forms. Not physical but gently moving.
That's quite unexpected. I was imagining that I might get recognition and acknowledge-
ment and be able to acknowledge in return deva of trees. But they seem to merely pro-
ject amusement and feel no need to come out of the gullies.
So I can look out across this landscape, looking down across the plain towards Gore, I
presume, although I don't know exactly where it is. General y south-east towards far
distant mountains, and then a closer mountain range to the east, that one largely bush-
clad. And I think I'l not proceed further just now as I don't know the boundaries of this
property and I don't wish to trespass. But it having been such a long time since I've
been in Southland or close to it – I guess that's where I am – that I'm surprised at the
extent of the green pasture. And what is not pasture appears to be mostly planted
bush blocks of exotic species. In the local gully there is what appears to be stands of
beech trees. And gorse al dead, sprayed, I presume. Otherwise an extraordinarily
peaceful outlook present here in remote inner New Zealand. But it is starting to rain so
I think I'l walk back down.
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20130920 prc National undine
I've fol owed the inner instruction to go down the road and was told to stop
here at this little stream going under the roadway at Paterson's farm on the
new block. And I don't know why
?
^And so we wil tel you. The issue is the coming to understand that in every environ-
ment there are those who have their business as supporting the flora and fauna so as
to maximise their opportunities for survival and flourishing. This smal piece of a smal
farm in the South Island of New Zealand is typical. There are hundreds of thousands of
similar locations scattered through the environment in this smal country, representat-
ive of and indicative concerning the extent to which unseen, unacknowledged, the spir-
itual integrates in the physical down to the level of, as you observed yesterday, the
grass devas in abundance.
Here, we have spiritual associates of trees and water and we had sought to il ustrate
for you the interaction of the spiritual with water, for that has been an ongoing recom-
mendation on our part, that it is in association with water that spiritual perceptiveness
is maximised, and we wil tel you why.
The first aspect is, it is in constant motion normal y. The absolute stil ness apparently
present in some bodies of water is not their true condition. Apart from the Brownian
motion, of which you are aware, the thermal currents are sufficient to generate a mo-
bile phase, as it were, to the liquid environment which if chosen, a water elemental wil
occupy.
The nature of the water elemental is somewhat different in principle to the elementals
associated with living things, for in most instances, the water elementals associated
with bodies of water are there for the water, not for the fish, Crustacea or other life
forms. This is only an apparent anomaly, for the undine, to use one traditional phrase,
is attracted by that environment for its smoothness, plasticity, fluidity and freedom.
The present stumbling block for understanding is the concept of plasticity in relation to
water. And we wil retrieve more of that information on return to the dwel ing. For
now, we have brought you here in order to il ustrate the commonality of the conjunc-
tion between species associated with the rural landscape.
The impression given of the sinuous eel-like shape is a suitable model, although not ac-
curate, for the representation of the undine or water sylph. Its representation is essen-
tial y a mirage, meaning a construct, not the reality. An il usion, not the truth. And yet
that does not matter, for what is sought and usable by the human is a representative
form which can be recognised.
So that representation of the water sylph as resembling a denizen of al such lakes and
rivers, able to access remote streams to their source and al lower points in the cascade
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available down every hil side, is sufficient for our purposes. It is not traditional but that
does not matter.
Its nature is to govern creatures of water. In that sense it is a higher-level identity than
the elementals directly associated with smal species normal y resident in water. It is
more to do with the environment of water as a whole rather than a particular species.
In that sense it has some supervisory responsibility and is able to be consulted by the
human concerning general water health.
It is for that purpose that it has been introduced to you, for on every intersection
between human activity and nature there is, and typical y in this country, a negative
impact on water quality, that is, the optimal condition of water for the life that it em-
bodies and provides an environment for.
So the impact between grazing animals and farm watercourses across the breadth of
this land having been established and best practice having been differentiated from
worse practice in relation to issues of fencing and filtering (stream edge planting), there
is only appropriate the availability of discourse with the level of the water elemental to
be propagated and determined. We therefore bring into proximity a national repres-
entative of that class of elemental.
And we begin the introduction by saying there are many humans in this land who value
the condition of water, the status of water, the conserving of water, the routing of wa-
ter through weir and lock and lake and dam, and the wild water untamed by man
through al the range of environments natural and unnatural. And we have this before
us and we would say “Speak. Enable the communication and communion!”
P
So I would say, we have been in discussion briefly (see ??) with the highest-level
elemental governing this land and significant reference was made to the condition of
water and its flows and its contamination. So I request – is there anything that you wish
to add to that discussion? …
And my attention seems to be taken to the high wild places, the mountains as source of
snow-melt, the forested mountains and the hil sides steeply inclined, covered some-
times with rushing water, washing soil and rock away from the up-thrust land.
NU
And these geological processes are only the highest tip of the natural interac-
tions between water and land. And it is perfectly true that water mixed with rock
debris, glacial grinding, accumulated plant debris, high swamp colouring - al these
things are natural products of the interaction between water and land and the life
forms that live there.
There is a careful distinction to be made between such sources of what could be
thought of as colourants and pol utants modifying the parameters of water (e.g., col-
our, turbidity, pH etc.) in its traverse across a landscape. That is to be distinguished
from the impact of the activities of man, the highly potent chemical mixtures that have
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been introduced to lower land slopes intensively farmed so as to derive economic be-
nefit, food and lifestyle, with the result that the water arriving to the shore is more or
less contaminated, bereft of its original nature and poisonous to the species occupying
the inshore tidal lagoon and coastline.
The microbial soup and algae that accumulate these contaminants serve as concen-
trating agents and we would merely advise the desirability of monitoring those means
by which the foreign compounds can be monitored through the natural accumulators
of added nutrients and contaminants.
The variability of this by the catchment nature is a means by which to sensitively differ-
entiate between the highest and the lowest quality stream environments and the hu-
man contribution made to those.
The goal of zero contamination is unrealisable in a practical sense. The transition to-
wards that as an ideal implemented in every corner of the country, is nevertheless our
wish for the health of al concerned.
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20131026 prc Elementals
^We come on this occasion in order to continue the delivery on the important distinc-
tions between elementals and other aspects of the model of agapéic space, as wel as
contributing more information about the elementals themselves, as distinct from devas
of various other kinds.
There are some terminological difficulties and confusions which need to be clarified
first. It is evident that the term elemental includes the devas of other species. The ele-
mental in the range 15 to 25 on the agapéic scale of agapéic frequency, is nevertheless
a kind of supervisory focussed explicitly towards the environmental niche rather than
the individual species. That is the first distinction.
The second distinction is that the elementals responsible for different environmental
niches are not different from one another, merely focussed in a different direction for
similar purpose.
Third, the elementals which are validly to be cal ed devas are those explicitly with a fo-
cus towards the support of individual life species, and the distinction is one of kind, not
class, in the sense that the care for life in loving attending is no different on the part of
any deva.
They are not in fact fundamental y distinct from the nodes of Dao-consciousness, as we
are cal ing them, relating to the human species, for humans are on one level simply an-
other animal. The distinction is, as we have explained at length elsewhere, that the in-
dividual node of Dao-consciousness is focussed on one individual rather than a group
or class of individuals. So having clarified those things at least that far, we may con-
tinue.
The desire you show to hold these things up into the public arena, comment on them,
explain them, clarify confusions and especial y confusions with older terminology, is ex-
emplary. It is a large task. We are not confusing you too much, we hope, by raising de-
scriptions which are somewhat at odds with traditional descriptions, precisely because
the traditional descriptions have become confused in many ways and on multiple levels
with a variety of motifs from different cultures, as wel as confusions carried forward
through time. And the case in point viewed this morning (Stanford University on Plato
and Aristotle) are the attributes of the soul.
The term soul, therefore, is a highly contaminated term and is better dispensed with
within this conversation, as we have done. So much is now known about the distinc-
tions between personality at the biological mind level and its corresponding biological
level drivers and inputs from the variety of senses, that this is intended to be a major
reintroduction of clarified concepts, so as to fundamental y differentiate traditional de-
scriptions from this modern description-set and model-set. So the introduction of
these things is the first thing.
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Second is the clarification of their various activities. You have asked for and we wil
provide a comprehensive listing of the elementals and their activity foci, if we can
speak of it in that way.
The first class already encountered experiential y is that of the undine (20131010 prccjl
Undine
), to use that original y French term, the elemental focussed towards quality
control of the environmental niche of water. And within that, of course, there are
many, many environmental niches. So to that extent then, the medium of water is a
distribution across many environmental niches. And therefore it is appropriate that the
undine is a supervisory role, because the elementals in the form of devas directly asso-
ciated with each individual species occupying the domain of water on the planet, are
such as to comprise a class as determined by that over-arching watery environment.
In the same way, it can be said that there are elementals associated with the airy envir-
onment. That is, those species whose occupancy on the planet is partly or largely the
environment comprising the gaseous atmosphere. That obviously also covers a very
large class of species of a wide variety of kinds – insects and flying animals in particular.
And we wil not name that elemental-set at this time for it is such a broad class that
there are better identified some sub-names.
As previously encountered, there are a variety of elementals associated with and re-
sponsible for the earthy environment. That is, that thin layer of soil, as it is commonly
termed, within which many species of life inhabits that more solid environment for the
purposes of their life and procreation.
Those are the prime three environments. Within each of those are many sub-environ-
ments, so again and correspondingly, there are sub-identifications to be made of the
elementals appropriately responsible for those.
It is not our intention at this time to provide that complete listing, merely to indicate
the general classification which can be used, that is, earth and water and sky, to use
that term, actual y the planetary atmospheric envelope.
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20140320 Soil deva
T
I have a sad Elemental. My head is hanging.
P
Hel o and welcome. Why are you sad?
E
There’s no hope.
P
For?
E
The earth.
P
Why do you feel like that?
E
Chemicals are poisoning it.
P
Which chemicals?
E
The chemicals farmers use, amongst others.
P
What are they using those chemicals for?
E
Weed kil ers.
P
Why is it that weed kil ers used just here and there on a farm is a problem?
E
It accumulates.
P
Where?
E
In the earth.
P
The soil?
E
Yes.
P
What does it do; why is that a problem?
E
It kil s the microbes.
P
The soil bacteria?
E
Yes.
P
Why does that matter?
E
There’s no life left in the soil.
P
What happens to the other soil animals? Do you mean they die too?
E
Yes.
P
Where is this happening?
E
Everywhere.
P
This part of this country?
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E
The whole world.
C
What about the big cotton farms where they grow cotton for thousands of
acres, are they using pesticides etc. to grow huge crops?
E
Mostly.
P
Is that the kind of situation you’re referring to?
E
One of them. Just one example.
C
Food crops as wel ?
E
Yes.
P
Is there anything we can do to still feed ourselves and provide for the insatiable
appetite for cotton? Can we still have everything we want without using pesticides,
chemicals?
E
No, you need to change your thinking. You need to feed the soil.
P
Wil it stop feeding us, if we don’t look after it?
E
It can do it, but it won’t be good for you. You’re not getting any nutrients from
that kind of food.
P
So our food’s getting worse and worse, with intensive farming? We’d be better
to eat food from our own country, or grow it in smal er amounts, or organic farming?
E
Smal er amounts and organic.
P
And it would be possible to feed everyone if we did that?
E
Yes.
P
I understand your feelings. I’m wondering, have you come to us of your own
accord, or is this a message to be given that was delegated to you as a task? Is this
something personal, or do you represent others?
E
It’s personal; I knew you would listen.
P
Where is your place, where are you normal y located?
E
The whole world.
P
Does that mean that we are speaking to you as a representative of the col ect-
ive opinion of the world of the deva?
E
Yes.
P
Are you responsible for many many others?
E
Yes.
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P
So the fact that you have chosen to speak to us tonight sounds to me like an un-
expected honour that may carry a responsibility; is that how you feel?
E
Yes. I don’t know what to tel al the others, because we’re fighting a losing
battle.
P
You would understand then the commercial forces in humanity, to do these
things, is that correct?
E
Yes. They’re the problem.
P
Does that mean that you can see that the only effective level to communicate
your message to is the earth loving political level, or something else?
E
The first one. People who understand the earth.
P
I understand that it’s in a sense not your problem, you’re simply passing a wel
informed opinion; is that correct?
E
Yes. But it makes me sad.
P
I expect that it does, because with al of that weight of responsibility and a sim-
ultaneous sense of powerlessness, because most of humanity does not admit your ex-
istence let alone your feeling... Do you have any capacity to look out into the future of
humanity?
E
I despair for the future.
P
Do you know that many humans also have such feelings?
E
Yes. It’s too big a change.
P
In this country in election year, is there any opportunity for this country to form
a position of exemplar in husbandry of the earth?
E
No.
P
So humanity is destroying the fertility on which it depends, and making a big
mess of its own nest?
E
Yes.
P
My personal background in understanding these things is that the solution is a
radical reduction of population; what’s your informed opinion about that?
E
That’s not the solution.
P
I’m interested to know that.
E
Each person needs to take responsibility and change what they’re doing.
C
Is that related to consumerism?
E
Yes.
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C
To use what we need, and not produce more than we need?
P
To use economic pressure to require change by not buying agribusiness
products? Think about what you’re buying, where it came from. To fight agribusiness
power with economic choice, based on knowledge.
E
Yes, and grow your own food.
P
And use traditional farming methods, or biological farming methods?
E
Yes, or organic.
P
What is your informed opinion about the capacity of groups such as this to
communicate effectively with the population of countries such as this, to convey your
feelings and be listened to?
E
If you just make a change yourself and spread the word, impress the need on
other people, encourage them to make a change, and it should snowbal .
P
I feel limited personal capacity to affect the choices of others; would it be a use-
ful beginning to place this conversation on my website, the agape school website, and
refer other people’s attention to that?
E
Yes.
P
As a point of reference, would that be useful to others by which to encounter
this discussion?
E
Yes.
P
Then I commit to placing that material on that site. Is there anything else in
your opinion that would be worth doing in order to enable others to know of these
things, of your existence and condition of sadness and despair?
E
Stay aware and keep remembering the earth and keep remembering us.
P
Thank you for that. I have a slight connection to the national political party as-
sociated with people concerned about such things; is there any possibility, value or ef-
fectiveness, in advising that group of this message and your communication with us?
E
Yes.
P
Is it possible for you to formulate a message directly to that group? Could you
articulate it now?
E
What I’ve said already.
P
Has our conversation already conveyed al that is necessary?
E
Yes.
P
Thank you very much for that. Is there any other particular way that we can
help you? E Listening was enough.
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P
I certainly value your wil ingness to communicate in this way, and I acknow-
ledge the rare presence you comprise, and I value that. Are you available for future
dialogue?
E
Yes.
P
By what means may we identify you? Is there a phrase or description that is ac-
curate that we could use to discuss you and your role amongst ourselves?
T
No, there was nothing, and he’s gone. When he said “listening was enough”, I
felt like a weight had been lifted off my shoulders. Then you were flattering him,
thanking him for coming, and he went al shy, like he was blushing.
P
It’s a very big claim, to be the world deva. Do you think that was accurate?
T
World deva for the soil. I had this feeling like a caring boss would feel about his
workers, “oh, I don’t know what I’m going to say to them”. Like he could see what the
situation is, but they’re al just going about their thing and don’t see the bigger pic-
ture.
P
So, a genuine supervisory role. Top level for this planet.
T
At the beginning he was so sad; about 2/3 of the way through, it changed to
resignation.
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20140417 prcjlogrb 457 human lives_deva of rock
This transcript introduces the concept of a node of Dao-consciousness identity
having potential choice in the species-type they elect to embody within. Other
publications20 address this concept more ful y. This transcript also exemplifies
the curiosity-driven approach utilised, and openness to strange phenomena.
The primary recipient of the impressions is now a skil ed animal communicator
at www.trishawren.com and transcribed this session
:
P – I’d like to express my gratitude about the opportunity to meet here, with these lovely
people, and invite present those who would choose to associate with us from the spirit
domain, or anywhere else interesting that we don’t know about.
T – my head has been turned to the right.
P – welcome, what have you to share with us? I’m just looking.
Why? You seem different.
In what way? Using what for comparison? I was just drawn to you.
Please share something about yourself. What is your nature? I’m a level above you.
What does that mean? I’m not human any more.
So you were? Yes.
Did you live more than once? Yes.
How many times did you live? 457.
Why is it that you are no longer human? I moved on.
To what? Is that something you can answer? Is it permitted? It is permitted.
Does that mean you anticipate never coming back into a human body? Yes, correct.
What about any other kind of body, any other kind of species? Yes, perhaps.
Does that imply that it would be somewhere other than this planet? Yes.
Within this particular galaxy? No.
20 Agape Theory: a structured approach (2021) ; The Transmission of Wisdom (2021)
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What options are you aware of? I’m not sure at this point, but I’m in a peaceful place,
and open to anything.
Do you have any idea about the number of options that you have, or is that not in your
awareness yet? I’m not yet aware.
When you say you’re at the next level, a level in what terms? Is that on the level of
agapéic frequency, hierarchy, or willingness to bequest agapé? Hierarchy.
What difference do you observe, in that change? I no longer worry. It’s very peaceful.
Is that something that any human can expect to make, that kind of transition? Yes.
Is that something that happens automatically, or what are the criteria? It’s not auto-
matic.
Is there a particular criterion or set of criteria that apply?
T – he’s gone. It was like someone pressed the off switch; my head went down and he
was gone. It felt like he was hovering just above us, looking down, and that he didn’t
come across people like us very often.
P – I don’t recall at any time that we have had an identity like that from just one level
up, who claims he no longer needs to incarnate as a human. If that’s the case then that
means that he’s dealt with all his karma, which I would have thought was really un-
usual. A data outlier. He did have a reasonably strong presence.
T
Now it feels like there’s someone way up to the right.
P
Good. Take as good a look as you can, and zip on up to take a closer look if you
can.
P
^We come amongst you for the purpose of affirming the identity level and self
description of the prior visitor. It is, as concluded, an unusual individual constituting a
deviance from the norms that we have suggested in the model sets. The implication that
it was not bound for further incarnation is not correct. The implication that it is bound
for embodiment in other species is correct, and forms one of the smaller subsets of the
population bound for species crossover. It requires an individual of unusual compet-
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ence and creativity to seek to master a second species, life form, by which to learn to
control a foreign body type. It is with particular interest that we show you this, specific-
ally for the purpose of expanding, not to the level final detail but to indicate with slight
greater confidence, the spectrum of experience available to the individuality in its fur-
ther reaches seeking experience.
We come as this opportunity presents itself on a night less troubled by anxious identities
seeking release, but an opportunity for consideration of the spectrum of models given to
date. We therefore seek the opportunity to invite the expression of questions or confu-
sions, in order to avail ourselves of the opportunity to clarify such things. Were there
any such queries to come to mind of those present, we would be available to respond.
T
How many, what percentage of people, spirits, would be able to cross species
like that? The opportunity is available to all, but only a small percentage, and the num-
ber 3 as percentage is relevant. The task of mastering one body type is normally suffi-
cient, and the necessity of relinquishing or cancelling or responding to all karma is
such as to occupy most of the lives of any individual. So, it is the unusually competent
who enables their own purpose in such terms.
T
How is it decided what their next species would be? They are made aware of
options; they choose.
T
How does it affect their total number of incarnations? It may affect it or it may
not. Typically it does, of course, because the foray into a second species may easily
take a similar period of time, even to a competent individual. To master a second spe-
cies as it took to master the first, although commonly there are efficiencies gained in the
process, which means that the necessity for obtaining competence in the second species
is of a smaller number of incarnations. There is some similarity between embodied spe-
cies, naturally enough, but the differences can be extreme depending upon the particu-
lar second species and its relation to the characteristics of the first. There is a popula-
tion of wide diversity, and obviously some cluster into aspects of similarity and others
do not; so to choose initially one species which is rather different from most others, and
then a second species which is also different from most others, enables a wide disparity
of techniques of operation, if one could phrase it that way, requiring to be learnt. If of
course one chose a second species out of a group which was similar in nature then the
learning curve would be faster.
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T
Is 2 the max number of species a spirit would incarnate as? No, it’s not, but it’s
extremely rare for 3. Usually 2 is more than sufficient to satisfy the necessity of every
individual to make the necessary shifts in their nature in order to obviate any necessity
to return into embodiment. The principles do not vary across species; all species are
subject to the same protocols in the sense of engagement for learning, consequences of
learning, consequences of mistakes, resolution of mistakes, continuation of learning,
until mastery is obtained of the particular species in question, and quite often that is
sufficient in order to reinforce the character traits such as to enable their transition out
of necessity to further reincarnate.
Thank you for sharing that information. We are delighted to find that the level of confu-
sion is so low as to engender a very brief set of responses to our presence, and we leave
you now.
T
I was getting nothing in my observation, questioning, so I was grateful when you
stepped in! I’m always profoundly grateful and reassured when that happens, because
then I know I didn’t just make up the first bit!!
P
Well that was nice; it’s been a while since we’ve had a visitation from that level.
I’m interested that you had the clear perception of it being a long way away.
T – it was way way up, on the right.
P
Steeply up and on the right?
T
Yes. The previous guy was literally just here, I knew he was just a level above
us. He had a very peaceful feeling.
P
Interesting that that would come with just one step up in the hierarchy. But he
might be quite far from the norm.
T
Or how long he’s been on that level.
T
When I said to myself, would the spirit associated with this piece of jade like to
come forward, make themselves known to us, I got a worried, queasy kind of feeling.
(This piece of jade was bought on Waiheke in Feb; every now and then it definitely
needs to be held for a while, and tonight it seemed to need to come to the group.)
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P
You’d be most welcome to join us.
T
I feel like I’m hiding, curling up, pulling inside myself. I get ‘no’ for a he, or a
she, and ‘yes’ for Elemental…
P
Very interesting. Well, I invite you to feel safe, feel welcome, feel the possibil-
ity of being understood and sharing the reason for your desire to curl up and hide, be-
cause you don’t need to do that here.
T
He’s an Elemental for rocks, and he says ^They’re stripping the land. Stripping
the land? Where? When they dig things up. Take these (the jade) out of the land. They
should leave them where they are. Is this any particular kind of rock? All rock. Really?
Humans shift a lot of rock; we dig it up, crush it, make roads, move it all over the place.
Why is that a problem? Disturbing the land. Why is that a problem? It’s just not right.
Why do you have to do that? Before I answer that, do you understand about time?
Maybe… Have you only lived in the islands of this country, New Zealand? No. Where
else have you lived? India. There have been people in India for a very very long time
now, but in NZ for only quite a short time. How can I look after the rocks if you keep
breaking them up? That’s a very good question. When you say ‘look after’, what is it
about rock that concerns you, that interests you or requires attention from you? Is it the
rocks themselves, or the communities of life on the rocks? The rocks themselves.
You’ve been attached to a particular piece of rock, that might have come from the South
Island of this country, called greenstone; is that special to you? All rock is special. If
you can travel from India to this country, is that easy for you? No. Why did you change
location, if it’s not easy? New Zealand needed protection. Really. So when did you
come here? Do you know about time as measured by humans, in years? I came here
when things started to change. Did they start to change when humans came? Before
that. was it change by volcanic action? When the first humans arrived here. Those hu-
mans used stone in their lives, in very active ways. What do you protect about rocks?
Their majesty. They should be revered, and left complete. The word rock in English
means a piece of stone that has been broken off a hillside or some larger part; do you
protect mountains? Yes, from mountains down. It’s one thing for natural change to
happen, but not… Human induced change? Yes. How does that affect you, when hu-
mans take a rock and change it? It changes everything. Taking one rock out of a river
bed changes the river. Why is that a bad thing?
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T – that’s perplexed him a bit! On the one hand I’m seeing the course of rivers being
changed; on the other hand he’s going, hmmm, I sort of see your point, it’s not always a
bad thing. But there’s a snowball effect.
P – so have you been hurt or damaged in any way by these actions of humans? How has
it changed your existence? We’re constantly uprooted. So, do you develop attachment
to the location where you are in association with a particular set of rocks? Sort of, but
it’s bigger than that. I’m thinking that the landscape of rock must be, if the natural rate
of change of weathering etc… How can I keep track of them if they’re always moving?
Exactly. I was just thinking that the natural landscape is so stable for such long periods
of time, that any accelerated rate of change would be a problem. We would prefer if
there was no humans. I expect you would; it would simplify your existence. So is your
task to know where each rock is? I have to know where they are if I’m going to protect
them. The piece of rock that Trisha brought here tonight, clearly is a small part of a
much bigger piece of rock. It must have been cut into many different pieces by people,
and they could be all over the world by now. Do you need to know where every part of
each rock is now? It makes me very sad. I lose track of a lot of them. Is that like a fail-
ure of duty? I suppose.
R – you said before, ‘we would prefer’. Are there more than 1 of you, Elementals for
rocks? There’s more than just me. P – do you experience powerlessness in this loss?
Yes. That’s very depressing, humans experience that. There must have been a big in-
crease in powerlessness as humans have multiplied across the world, for people like
you? Yes. That’s sad. I’m sorry that the interaction between humans and your kind has
led to that result for you. I think now most humans have no understanding at all of this.
Is that your experience? Yes. It would help if people spoke to us, told us what they were
doing, warn us; not just do it. The kind of response that most humans would make to
what you’ve just said is complete disbelief, because there’s not so many humans now
understand about the range of different classes of identity such as yourself. Most people
only see others like them, they don’t see people like you. So the understanding that you
even exist is not present in the minds of most people now, at least many of them. How
can we help most do you think? They need to respect the land. What do you mean by
respect? Tread carefully, be grateful, not just pillage it. Would it help if more people
understood there is a community of beings in every part of the land, beings such as
yourself and other identities helping and protecting all the different species? Yes! Can
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you do that? We can try. There is a community of humans who know of and who value
exactly that kind of understanding; and they feel and some can talk with identities such
as yourself, and other kinds of deva. I think all we can do is just help to make the exist-
ence of our capacity to communicate, and your capacity to communicate with us, to re-
inforce the idea that yes, a landscape contains many beings, perhaps most of which are
not visible to human eyes. That’s the biggest part of the problem, I think; some people
feel you, but most don’t. So they have no reason not to make any change they feel like,
because they don’t know you’re there. This might seem very strange and sad to you. Is
it something you already knew, or not? Yes. Whatever you can do is appreciated. I
commit to placing the record of our conversation with you on the communication
method by which we connect with the world; we call it a website. Thank you for your
presence here with us, to share your feelings with us and your information. Is there any
other way in which we can be of assistance? Thank you for listening. You’re most wel-
come. (Gone.)
P – how does that leave you feeling? T – sad. But I could feel his hopes getting up,
when you said we could find a way of communicating to people and telling them. Do
elementals incarnate over and over like humans?
P – they live and die; the true death rate comprises not just human death but also devic
death. But we’re just scratching the surface with the information we have.
T
My head is getting turned way way round to the right, uncomfortably so, as if
I’m trying to see in the far distance right round to my right.
P
What kind of identity would come from far away on this level? Is it up or
down?
T
Level.
P
What are the qualities that you sense; what are their qualities?
T
Slightly uncomfortable, I have a bit of a headache, the top middle of my head; I
feel like I’m being pulled in a way. My forehead is kind of scrunched. I just said in my
mind, can you clarify who you are and why you’re here? I got, clarify who I am? How
about you clarify who you are?
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P
Oh, very good.
T
It’s a vaguely pompous feeling.
P
That’s interesting. Well, we are of the species human, or currently embodied in
that form; please bring some clarity concerning yourself and the characteristics and pop-
ulation terms of your own nature and identity.
T
He’s turning his face away from you, like I’m not sure I want to.
P
Nevertheless I invite you, as I’m curious; is that permitted? If you must. Well, I
don’t must, I don’t wish to intrude, but we have not met anybody yet from the region
that you seem to occupy, so I’m naturally curious. You mean I’m different? From us;
that may be the case, I don’t know, I’m curious about that. From the location that you
seem to occupy I would expect you to know quite a lot about the nature of love, is that
the case, and to be generous with that? I know about love. Is love something which you
can give away easily? Yes. Well, part of the difference is that not every human under-
stands love as well as I presume that you do. It’s one of our defining characteristics,
and it’s part of our task to gain knowledge and wisdom about how to dispense love, how
to engage with love. Coming to know of love is a major human necessity. What’s it
like for you in relation to love? I’m interested in what you’re saying, because I’ve
never been human, I’ve never experienced, never met humans before. Do you co-asso-
ciate with any physical species in the way that we do? No. How is it that you acquire
experience then? What are the challenges for your life and existence? We just are, we
don’t know any different. Do you occupy a developmental path of any kind? Are you
individuals alone, or do you form communities? How many of you are you? There’s no
developmental path. We are communities. The communities have hundreds in them. Is
there any kind of concept that we can use to identify another like you who might visit?
Do you have a name for your own kind? How do you identify yourselves one to an-
other? We don’t have names; we just know. You can give me a name if you want. I’m
not sure that I can.
R
Do you have an energetic signature that distinguishes you from others of your
species? Yes.
P
We have a partly formed classification system, by which to help us identify that
different kinds of identities occupy different locations in that classification system, and
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we’ve never met anyone that comes from the kind of location that you do, and we don’t
know about the distinctions between having any means of describing the kind of loca-
tion that you have and the kind of location that we have. Is that something that you
know about? Could you help us to understand? I’m not sure because I don’t really
know how I got here. Is curiosity part of your nature? No. I think she pulled me here.
Well I would say that’s quite clever of her. Perhaps that is a consequence of her curios-
ity; a desire to know, a desire to become closer to the object of curiosity can make that
change. Does being in our proximity trouble you? No, but I’d rather go back. I’m per-
sonally very pleased to have this short introduction. Were you to be available again
then I’d certainly like to have more conversation with you. But if you prefer to return
then that might be appropriate. Thank you. (Gone.)
T
I couldn’t figure out why there was a perplexed feeling; on the one hand he
seemed to be saying he came from a place of love, without the human problems that we
have, so you’d think that would feel calm and peaceful, but there was this feeling of
stress, I think just because he didn’t know why he was here and had never experienced
this before. Out of his comfort zone. A couple of times I felt like my body was being
pulled backward, but snapped back; I think it was him trying to leave! He didn’t know
how to separate himself.
R
He didn’t seem that willing to bestow Agapé.
T – I think it was just that discomfort of not knowing where he was. There was cer-
tainly nothing negative. If you’d asked, he would have said yes, ok, but now can I go
back? ! He wouldn’t have refused.
P – I feel that we are all quite tired, but underneath that there’s a real tranquillity. A
comfort, and a willingness to be here and doing this, and a gentle curiosity, and no par-
ticular need; just the comfort of being here, now, doing this. That’s really nice.
T
I have someone up to the right again, observing us.
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P
This is quite a different feel again. I’d assign words like ‘benevolent clarity’ to
this one. I have the impression of it staying relatively distant, but projecting its atten-
tion towards us; is that how you feel it?
T
Yes.
P
Then welcome.
T
I’m feeling like something has been put in my hands; but I don’t know what it is.
P
Good. Take a look, and if you don’t perceive, ask. The phrase ‘seal of oppor-
tunity’ comes; I don’t know what that means.
T
I got ‘wisdom’.
P
What does that mean in this context?
T
The ability to see more?
P
Good. Your capacity to perceive does seem to have expanded quite a lot. Is this
a kind of blessing for you?
T
Yes.
P
In what way will this enable you?
T
The 2 words I got were ‘enlightenment’ and ‘clarification’.
P
Those are important. What do they mean for you?
T
To be able to make sense of what I’m learning.
P
Is this a gift of enlightenment, or recognition of a degree of enlightenment?
T
Recognition.
P
Very good. Is this enlightenment stage one for you?
T
No, stage 2.
P
I must say I’m delighted at your acknowledgement of capacity. May I dialogue?
(A minute or so passed.)
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T
You can now, if you want; that was really weird. I felt like I was suspended, and
barely breathing, but I didn’t need to breath. Expanding, then my head did something
funny, like it expanded and came back; then I woke up again!
P
Did you have any perceptions about what was placed in your hands? I presume
to say ‘placed in your hands’ was a bit metaphorical?
T
Yes, I think it was metaphorical, but I also had the thought at one point of me be-
ing a vessel; as if this (in my hands) is a vessel, but actually I’m the vessel.
P
Is that identity still accessible?
T
No.
P
I expect you’ll find that things will fall into place a bit more easily now. You’ve
had a great gift. Be as open as you can to shifts in self concept.
T
Before all that, when it was a bit quiet, I was thinking “I wonder where that ma-
gic carpet is from last week?” Last week it just happened, I was hovering and it was
lovely; this week I thought, lets just make that happen! This time I was on it and I went
up to see whoever that was, and I was going up into space, it was black.
P
Well now you can go play wherever you like! If you can manifest the carpet, as
clearly you can, have some fun.
T
Don’t just wait for it to happen, make it happen.
P
We each have that capacity, we just don’t think to use it.
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20140425 prccjl Maungatautari devas.odt
P
(I'l record what I can remember of Carolyn's channel ing while we drove out to
Maungatautari)
We're here on Maungatautari mountain near the Waikato River, with the afternoon sun
piercing the clouds, resting at a horizontal point in the steep track outside one of the
fences. And on the way down from Hamilton in the car, Carolyn got a message stating
that the invitation was for her and I to be present, which was why the others are not
here. And that it's for an expanded introduction to the hierarchy amongst life forms
here, and presumably the devic population. I don't remember what else was said.
C
Have fun. I think that's what they think. Have a nice afternoon.
P
Alright, wel it was 3pm when we arrived at the end of the road. I don't know
how far this easy-walking road is or where it turns into the bush as a proper bush track
and I don't know how far to go but I guess we'l just stop and rest and consult the devas
to find out?
Carolyn stopped further up the road, saying “my head's hurting, sore head.
P
Your face is al scrunched up. Why is your head sore?
C
I don't know. … Ow! … Entering a special place. So we are entering here (where
we were standing on the road)
P
Special to whom?
C
Them that invited us :-) Thank you.
P
(We walked on, then) … I'm feeling a distinct pressure in the chest. It feels to be
on the hara level in the chest. And it's gone again now. …
So we've come to a fork in the track and a sign that says “Over the mountain – this way
please.” The very easy road continues further up and this track is wet and slushy and
through overhanging bush and suchlike and dark and wet and tortuous. And Carolyn's
just disappeared on up there so perhaps I should fol ow her and I get “we would prefer
that you do so.” OK. … Why did you turn up this track instead of the easy way?
C
Because this is where we had to go.
P
How did you know that?
C
Coz it is.
P
So just a knowing? Ok. … Yes? Energy in your hand. (both puffing with exertion
now) To my astonishment I just said (silently) “I bow before those who invited us.” (this
in context of at other times saying “I bow to no man!”) It might pay to be alert to signs.
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C
I'm looking for a sign for putting my plastic bag down and sitting on it, so it
might be not too far away.
P
(finding a seat-like root making a step on the path) Here?
C
Yep.
P
15:59. (Sitting down on the track).
C
4 o'clock! 2 o'clock deciding to go, 3 o'clock get here, 4 o'clock we found it.
P
So it's an hour's walk back to the car.
C
It'l get dark.
P
Yes but not til six. I give greetings to the identities present on this Maungataut-
ari mountain, and having only slight understanding of the dynamics and relationships
between such identities. And I wish for the benefit of not only myself but also others,
to come to know more of who lives here and why, their functions and proclivities and
activities, their lifestyle and life purpose and end of life and destination at death and
lifetime, by whatever parameters to us and them. I give thanks to my good friend Caro-
lyn for independently confirming that today was the day. I note the relatively high level
of bird life and would seek a description if available of the impact on the inhabitants of
this mountain of that pest-free enclosure, what meaning that has had to those who live
here rather than just the humans who built it, dreamed it, planned it and maintain it.
What is best for the lifetime for this mountain and its protection? And I get somebody
saying “you ask many questions!” :-)
Yeah I do. I'm very grateful for the opportunity to come to understand much more
about such things. I'm seeing somebody just manifest, rather tal , just over to the right
of us. I had the impression that we were to come with him and that we can safely leave
our bodies here. Ok, let's go. (Carolyn did, but as far as my ordinary awareness in-
formed me, I did not. But sat on my thick jersey to insulate my gluteus maximi from the
cold earth).
Would it be correct to presume that in Maori mythology, the patupaiarehe – the
people of the mist, as I think is the meaning of that phrase – are in fact the spiritual oc-
cupants of places such as this as recorded within the duration of human occupation
prior to Europeans? I seem to get a qualified “yes” to that. What do you get?
C
Mm-mm.
P
^Spiritual inhabitants of long duration, far beyond the lifetime of humans, resid-
ent here for countless mil ennia since the land rose from the sea and was populated by
a variety of species targeted to be here as in some instances migratory species, also
unique species, as this was a suitable smal island group for populating. A young coun-
try without the necessity for control ing predatory species as the conventional inter-
species competition for food was sufficient.
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How are you getting on, Carolyn?
C
I'm just getting cold.
P
Mm-mm. So is this just an initial foray to familiarise ourselves with the require-
ments of being here?
C
(mountain deva) ^The nature of those who look after the mountain are an en-
tity who choose to protect the trees and the ground and the atmosphere and nurture
the generations and generation of the different plant species and plant life on the
mountain. So we're like the other entities who look after the flowers, we're just the
ones who look after the mountain and these ecosystems on the top of the world in the
higher parts of different countries. There are also those who live on the ground, just on
the very top of the ground and underground just on the surface, that look after the
earth so the seeds that fal wil grow and regenerate. And then there are those who live
in the trees. I'm seeing something like fairies that flit around like the birds and with the
birds in the trees – a particular level of nurturing care for the birds and their nests and
just under the canopy of the trees. They're a special type as wel . The one you saw was
the guardian. So he's the one who lives up here and watches al the other fel ows. Doc-
umented in other forms of mythology, Irish or Scandinavian or whatever, those that
look after forests are often depicted in certain ways and the vision you had is just one
of the ways that we can be seen.
P
(the lingering impression was as if of a tal slim log of wood – aware and alert
and commanding)
C
So you visited his patch. He invited you and is interested in knowing and inter-
ested in the ecosystem up here. ^So we are very welcome to enjoy it and appreciate it.
Because others who walk through the bush and forest just trample and are on their
way somewhere and admire to a certain extent but don't understand the intricacies
and the spiritual level of who is also here in the forest, so it was nice to meet you when
you came before and nice to have you back. So there seem to be the ground-level
carers, the fairy type that fly around with the birds and look after the birds in the nests
at that level, and then the guardian who keeps watch over everybody.
P
So is he the top of the local hierarchy?
C
^Yes.
P
Is there a particular sequence in hierarchy?
C
No, he just watches over the other guys.
P
So is this simply a geological feature which is a convenient territory by which to
designate an area of care to such an individual?
C
^The geological feature this high is protected by its own guardian and the
nature of the bush has its own types of minders just as in the val eys and the grasses in
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the gardens have their types. This is the bush type. An alpine area would stil have a
guardian of the mountain. There would be those who looked after the creatures in the
rocks or as this is bush, they're different energies looking after the nature of the bush.
P
And is the hierarchy based on an authoritarian stance?
C
^No.
P
Or loving nature and capacity to be responsible?
C
^It's al loving energy so if there's any damage in any area we al put loving en-
ergy towards any repair of trees or animals and insects that are damaged. So we help
the nurturing and healing so it's al love. So we know that you also love and respect but
can also feel us and as it happens you can hear us so that's why we wanted you to
know more about us.
P
Thank you very much.
C
It's like I'm holding out my hand to him. So we're al spiritual entities. We're just
recognising each other, which we don't often do.
P
A point of curiosity for me is, as we blunder through the landscape, is there
damage or risk from the population of nurturing spiritual identities, the devas on the
different levels, or not? Are they completely different levels so that even though we
blunder through and trample this and tread on that and slip and slide, is that of no con-
sequence on the spiritual level?
C
^We get out of the way and you can't actual y damage us. And when an area of
bush is destroyed, we move on to somewhere else because it's our habitat too. As has
happened with most of this country.
P
Yep. So of the innumerable devic carers for the plant and tree population of this
land, what happened to them as the bush was destroyed and converted to grassland?
C
^Wel you don't so much count us in numbers as in energy, so the energy ex-
pands and shrinks as necessary. So it's shrunk. And it could extend out to expand more
should it need to. So it's not a population. It's not a number, it's a shrinking and ex-
panding sort of thing.
P
Oh that's interesting. Because the depiction traditional y of course is always of
the individuals.
C
^We come across like that. It's easier for you to work out.
P
Ok. In terms of the potential for gathering information it's probably necessary
for us to leave quite soon in order to ensure our own safety. Is there benefit in return-
ing at a different time? Is there benefit in bringing others also sensitive? Or is this suffi-
cient?
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C
^There is one, the woman Trisha who would be able to communicate wel with
us and she is the one who is wel connected and fascinated with us and may wel get
some more information.
P
Would you please invite her then?
C
^We recommend waiting until the summertime. It's not pleasant for humans up
here at this time of the year. So there's no rush but she is one who would be ...
P
Amply rewarded?
C
^Yeah.
P
Thank you for clarifying that.
We're done. (16:34) Cold numb bum? Time to go?
C
Yep. …
On the way down the mountain Carolyn stopped, asked to hold my hand in a particular
posture and explained that the part of her that had gone “swooping through the val-
leys” was not back with her yet. She was uncharacteristical y pale in her face.
C
I haven't come back. So if you could hold my hand, that hand, I'l ask it to come
back.
P
So you responded to the invitation of the mountain deva to leave your body be-
hind and part of you left and went journeying with it. What do you feel that says it is
not with you? And in the interests of your health and wel -being and completeness, I
ask that part to return now. Before we leave this mountain. I was unaware of having
left in any part and if any part did then I ask it to return before we leave the mountain.
C
They just said “it's been a joy to have you with me.” Wow, that's cool. Back
again. I'm back.
P
Yes. Who or what said that?
C
The guardian we went on a journey with. It's a big mountain. I've been sailing
around it.
P
Your colour's changed. You were quite pale. How interesting.
C
I didn't feel quite comfortable without al of me together. It was a bit odd actu-
al y.
P
I dare say ;-)
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20140615 prc Devic hierarchy
This morning I've gone outside and felt cal ed to the far horizon, which I now
identify as a distinct feeling meaning travel is appropriate. I don't know where
or when or why, but I felt the urge to connect to the local devas today
.
^And we come on this occasion in order to bring a degree of clarity to the urges felt
this day. The preoccupation with physical things has proceeded far enough now to
render a more forceful return to the contemplative state and we offer the opportunity
for a further manifestation of the urge to come to this part of NZ. It is an opportunity to
be introduced to the deity or deva having responsibility for this land mass. And the
idea of a spiritual hierarchy per land mass is applicable and appropriate and forms the
apex of the spiritual responsibility ladder of hierarchy. Not to be confused with the axis
of hierarchy in the model of agapéic space.
And so we come to bring clarity to that distinction as wel as several others. The pro-
clivities that you have to clarify these things for the benefit of humanity is being taken
advantage of, by which eventual y there wil come to greater recognition the existence
at the formal level of recognition, that yes, humans and many other species in embod-
ied form occupy the surface of the planet, or the seas or the atmosphere. And co-asso-
ciated with each of those either individual y or in groups is a population of spiritual be-
ings tasked with conformity of responsibility, in the sense of association with individu-
als or species, such as to col ect the dataset in this large experiment. For the experi-
ment could not proceed nor would have been initiated, were it not for the predecessor
to physicality. The existence of those predecessors to physicality are ultimately re-
sponsible for physicality, in terms of its very existence. And so the field of creation is an
actual and natural thing, populated as it is by the multitude of existent species.
We hesitate to use the term created species because that links too easily back into reli-
gious language, which we prefer to not do, seeking a fresh start in nomenclature. And
so this capacity, to identify these things according to the models given, comprises that
fresh start into this language.
^But we would have more to say, for there are opportunities within that spiritual hier-
archy of making connection to not just the local or the regional but the national level,
as has already been achieved within the North Island and within the Australia and NZ
level, but not at the South Island level. And so seeking to foster that, for it is better that
opportunities are taken as they are available and as they are desired. We seek now to
request the attending of the deva responsibility for the South Island and Stewart Island,
as that is a natural group. We come now into your mind and heart in order to facilitate
these things.
It is better that the human understands their place in the scheme of existence and be-
ing, their nature within that structure, their place within that structure, their relation-
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ship to others also in that structure, in such a way as to facilitate communication
between levels and zones of responsibility.
What has been clarified previously to other individual humans has been the existence
of association between devas and locations, but without any understanding as to why
such is the case. And it has since been clarified with this person that there are natural
col ections of species associated with a geographical feature, so that topography is a
natural determinant of zones of responsibility. A subset within that is zones as determ-
ined by human property association and/or ownership, and the particular nature asso-
ciated with the impact of the personality and energetics of that owner or owners, in re-
lation to their attitudes to life forms on their property. The level above that has of
course no interest in confining their attention to the land forms as determined by hu-
man property ownership as they are merely minor features on the scale of observation
and responsibility from that level. And so there are natural regional features with an
associated deva in the hierarchy and above that again is the national level. Above that
again is the intercontinental level, with a demarcation between the land and the sea,
for the sea is a sufficiently different geographical feature and sufficiently different col-
lection of species by which to have its own particular hierarchy on the devic level.
And so is briefly mapped the spiritual hierarchy in general terms, not at the level of de-
tail.
And so were this to be transferred to written form and diagrammatic interpretation,
then a new feature-set within the map of existence could result. That is al .
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20140615 prc Devic hierarchy_map
?
__________________________________________
|
Intercontinental land deva
|
Sea deva
Landmass deva
|
Geographic feature deva
|
Lake/river/pool deva
Species deva 1 → n
|
Species deva 1 → n
We have been introduced to or met inhabitants of each of these levels. Their relation-
ship to each other has subsequently been explained to us.
See transcripts available at w
ww. w
isdom s chool.nz e.g.,
20140615 prc Devic hierarchy; 20140515 prcgrbtw Mossminder_landmass minder;
20140425 prccjl Maungatautari devas; 20140320 prcjlogrb Rescues_soil deva;
20131226 prcjlogrb Rescues_flower tickler; 20131226 prccjl Assault on flower growth
metaphor; 20131219 prcjlogrb Carolyn grandma_mapping Gnomish space; 20131212
prcgrbcjl ThemeDevaSpeak2014; 20131128 prcjlogrb Flower Tickler; 20131115 prc
Clarification of Timothy_models; 20131026 prc Elementals; 20131023 prc Species vs
niche_elementals; 20131016 prcjlogrb Rescues_Life-rock model theory; 20131010
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prccjl Undine; 20130920 prc National undine; 20130919 prc Grass devas; 20130826 prc
Elementals; 20130825 prc People of wood; 20130821 prcjlogrb Stormwater elementals;
20130821 prcjlogrb Elementals_leprosy; 20130809 prc Elementals
GuardianNZ_TeMiro; 20130721 prc People of the earth; 20130717 prcjlogrb Rescue
Chinese_We of the earth; 20130322 prc New universal deva symbol.
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20140807 prcgrbtw Ensouled species
P
I’m finding my mind drawn to a couple of questions. Remember last week I
showed a deva hierarchy and there was one side for al of the land based life forms and
the other side was sea based life forms and I haven’t shown you, but I’ve done another
version of that diagram and shown the – we got talking to a deva from a stream or river
or some such concern about the water quality then another one and then a storm wa-
ter drain, and it just occurred to me to wonder about why it is that humans are an en-
souled species of land based form. And it occurred to me that cetaceans are an en-
souled species of water of the sea environment, and I wondered if there was any signi-
ficance that out of those two kind of primary atmosphere based and water based spe-
cies, there were only one ensouled species for each of those primary environments.
And it occurred to me to wonder why that was? It might just be that what was land
based went into the sea but a long, long time ago, I gather. These cetaceans have been
around for a very long time, much longer than humans and of course I wonder, when
did their status of being ensouled begin? So those are the thoughts that have been
rattling around in my head, and it just seems to be peaceful. There doesn’t seem to be
anybody in proximity. So I wonder if that’s something that might go somewhere on this
evening.
R – I’d certainly be interested to know, to have some comment on that.
P – How are you getting along Carolyn?
C – Just resting!
P - Peaceful, no one around?
C – No.
P – I don’t know whether I’m just warm, but sitting next to the heater might have
something to do with it. But remember that sort of feeling we use to get of, um, a kind
of a cap coming down over the head, like a slight pressure from as if a big energy, form-
ing a cap on the head. I’ve got that feeling a little bit. The other thing I’m aware of is,
there seems to be on the right hand side - not too far away, there seems to be a wal or
something. And it occurs to me we’ve never real y sought to travel in that direction.
We’ve had one or two come from that direction, but we’ve mostly concentrated on go-
ing up or down in shamanic space. It just makes me wonder whether there’s ... - how
permeable it is? If there is a wal , and if it constitutes a barrier, then how easily penet-
rated is it and what lies beyond?
C – Where’s the wal ?
P – ‘Wel for us it’s on our right hand side, in the direction of increased wil ingness to
love. Do you get any sense of that or not?
C –I just see a black screen.
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P – A black screen?
R – Yeah!
C – It’s not solid, it’s ...
P – ‘Why do you think that?’
C – Um.. because I can read through. It’s just a screen.
P – Ok, so some sort of layer or something ...
C – Hmmm... transparent but... it’s um... like a film.
P – Hmm...
C- You can go through it, ... pop out the other side?
P – Hmm, so why is it there?
C – So we can’t see what others can see into. We can’t see through because it’s like a
black screen but only those on the other side can see through it.
P – Like a one way glass..
C – Yes! There is a time when we wil be able to.
R – Why not make that time now?
C – Request that the film is lifted up, the screen is lifted up. Can you see it al going up?
P – Hmm... not especial y! Although ... space seems bigger now.
C – I got a feeling of a rush of cool air coming in just very, very faintly, a rush of expan-
dedness.
P – So it’s real y quite subtle perceptions, aren’t they. It would be easy to imagine ... al-
right wel that’s just fun ... try moving sideways and explore in that direction. See how
far we can go until we get to some monitoring or other, maybe we won’t. The odd
thing that there is a decrease in the sense of familiarity, it’s like moving out of the nor-
mal space of the solar system or something unexpected. That’s probably wrong as an
attribution.
C- I stil have a border to mind which if I agree with it, it doesn’t want me to go past
there and that’s fine. I can go to the front of it, but I can go to the back of it...
P – So you can’t go through it or see through it.
C – It can’t go behind me. It can go in front, expanding out that way but I can’t go for-
ward.
P – One of the stories that I got when I was down at Gore was a number set for that
left, right direction, being 60,000 in contrast to the 65,000 of the forwards and back
direction, and the understanding that there’s a space for every species in that agapeic
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space model. And so one could imagine that volume carved up into 65,000 bits forward
and 60,000 bits sideways, and there’s a territory somewhere in there for humans. And
that the territory for each species is distinct and different, so there’s no overlaps.
R – So is that 30,000 one way and 30,000 the other, and then 32,500 one way back
from the centre point? Or we looking at a ...?
P – Wel if you are looking at it from the centre point, yes it would be like that, and with
some quite fine distinctions. It’s only been described in relation to humans on the hier-
archy scale from 0 to 100%, wherever that might be in that model, we don’t know
where that is.
R – Is that in ensouled species or al species?
P – Al species, because it has to include the deva group representatives or ...
R – For every life form, right, and earth-bound, but also universe, right into the uni-
verse.
P – Right, yes!!
R – Right, hmm...
P – Not confined just into that model, but to the species in this universe, associated
within this universe, but al universes. Wherever that would fit I have no clue.
R – Right!
P – It’s an enormous space, bigger than we can comprehend, but it is a theoretical divi-
sion, a dividing up of that volume, and the 60,000 is an arbitrary representation. Appar-
ently the divisions are much finer than that. So I was just wondering whether that kind
of edge or boundary that we felt was the edge of our territory? Probably not, but
maybe. That somewhere there wil be an edge to the territory. It might be difficult to
go through it. Maybe impossible, who knows?
R – Might go through to another species - may go back in being a dog :-)
P – There’s a sense of a different kind of energy coming in from my left, there’s a subtle
shift to the qualities of a kind of emotional quality associated with the energy field or
something. I have the sense of being observed but I can’t identify the observer.
R – It’s appropriate to welcome our guest or guests, and ask that they speak to us.
P – I sense a subtle surprise of the registration of their presence, as if they’re not accus-
tomed to being observed. Other than that, no response.
R- Hmm...! We welcome you and welcome a response from you, perhaps as to a form
of token while you are observing us.
P – There’s a subtle sense as if there might be a few conferring amongst themselves as
to whether or not to respond, and “why not?” seems to be the conclusion.
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R – We don’t require a response from you, but we welcome it.
P – They seem to say “we have no interest in responding.”
R – That’s fine!
P – It’s an interesting location, as if a bit higher leftwards, maybe 45 degrees back-
wards.
R – So in terms of your model, what does that mean?
P – Relatively a bit higher hierarchy, bit lesser in agape frequency and lesser in wil ing-
ness to bequest agapé.
R – Right!
P – So it’s just a vector direction, a relative vector from us where we are. I don’t re-
member ever encountering any identity in that particular direction. They don’t seem to
have any further interest, they are retreating.
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20141113 prcgrbtw Deva Guardian_rescues_MalaysianAir
Due to my absence Richard sent a summary via email (2014-03-14 14:29:05)
“We had an interesting night last night - "The Guardian" who oversees al the element-
als looking after flowers in NZ (there is another layer of overseers under him/it and
then under them are the "ticklers" that look after each flower); a "Travel er" who de-
scribed himself as "energy" travel ing the universe and gaining information; a very
angry and important and wealthy American construction business owner who thought
we were tricking him and was very cross until he final y went up to the top floor on the
elevator and discovered his daughter who had died when she was 4; the businessman's
wife who didn't want to go on until we assured her that she didn't stil have to be mar-
ried to him; the people on board the Malaysian Airlines flight that crashed into the sea,
they al held hands and went off except for one individual who it seems caused the
crash, probably a bomb, and he didn't want to go because they would hate him, so we
persuaded him to go somewhere else and he was amazed that we didn't hate him.
You should go away more often :-)”
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20141201 prc Higher self structure_deva research.odt
^There are three things which we would wish to impress upon you. This month is the
final month for the attributing to discussion beyond the self to be other than yourself.
These monologues and dialogues have at their core the identity best known as this
man in his higher aspect. Now, in order to gain more clarity over the level of that as-
pect, an independent name is required, representative of the accumulated understand-
ing and the coagulated identity partial y functional at that level. There is partial en-
twinement, one could say, that is, partial union, but incomplete union. And so that is
the basis on which the apparent internal disagreement can occasional y manifest as in-
dicated in some recent discussion.
And so this is an example and a common one, whereby an experienced identity is at
the early stages of, or partway through the condition of coming into union between the
sub-personality identities accumulated at the higher self level, by which to achieve in
some instances, agreement and some degree of preferred voice. Or at least, having
elected, as it were, a representative to speak for the total group or its majority, which is
usual y that entwined part.
The point of speaking of this at this time, is exactly in order to bring a little more clarity
to the progressive nature of the coalescence into common understanding on the basis
of insufficient difference to prevent exactly that coalescence of some members of the
whole higher self, constructed of its constituent parts comprising the personalities and
information associated with each lifetime.
And we would add that the capacity to speak in these ways is exactly so as to bring
greater order and clarity within the attitudes and knowing of the lower mind, towards
its elder brother, if one may categorise the relationship in that manner. That is,
between the lower mind and the higher mind.
So this hierarchical and multi-part relationship is occasional y used as a teaching tool by
which to introduce within the lower mind, the identity of the higher mind, so as to
align itself in its understanding with that larger whole.
It is not that union between the higher mind and the lower mind is necessarily sought
at that stage, and it is a time when the attributions are commonly made concerning the
intrusive aspect which is interpreted to most probably be the personal god. This is both
an attribution and category error, and frequently causes inappropriate behaviour on
the part of the lower mind, dependent on its conditioning into a tradition of reverence
for any identity which it recognises as being external to itself, but non-physical.
And so, given that the present situation comprises a long and ongoing conversation
between exactly that accumulated and combined aspect at the higher self level, with
this particular lower mind, it has been to significant benefit that those attributions and
category errors have not been made. Rather, that an open minded exploratory attitude
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in developing trust, and the capacity to make fine discriminations between one aspect
and another aspect, or some other external aspect accessed at a particular time for
particular purpose, so as to continue the introduction to and discernment between the
characteristics and qualities of one aspect versus another aspect, whether internal or
external.
So these distinctions are seldom made accurately.
The second thing is that the two recordings and transcripts currently being processed
are mutual y complementary, in the sense that there are able to extracted from them
materials supportive of the roles of species identity, and associated supervisory deva.
The example of the smal animal discussed in the transcript dated (20140821 prcgrbtw
Commitment_nurturing_contraria_rats
) is in distinct contrast with the supervisory
deva discussed in 20141127. The distinctions between them are exactly that one is the
consciousness of the individual living identity, brought present for its perspective, and
the other is the identity with responsibility for a zone of nature comprising multiple
species.
We intend to bring greater clarity to these classes and the distinctions between them
in finer detail over the coming many months, for it is historical y rare that a group of
perceptive individuals are not wedded to traditional views, and are each capable of
making detailed distinctions between the levels of identity being addressed.
So to that degree this is an opportunity to redefine from first principles these categor-
ies of spiritual identity, so as to create a new terminological vocabulary not wel
defined by or referenced to traditional terminology for these things. The fact that im-
agery natural y arises which is somehow reminiscent of historic portrayals concerning
those things, is of no consequence. And yet is il uminating of the means by which ex-
actly those classes of association and attribution have been made throughout history.
So in these ways we seek to extract best value from this research group. And we em-
phasise, and this is our third aspect for discussion at this time, we emphasise the
nature of the group in its membership comprising wel -educated individuals, that is,
products of tertiary level education, whereby with the appropriate encouragement, al
members can adopt that intention to carefully discern, on the basis of inner discipline,
towards the value of accuracy of attribution, and to make fine distinctions between the
possibilities existent within those experiences, so as to sustain that accuracy of attribu-
tion, and the mindset by which careful and happy discussion can contribute to greater
clarity in what comprise data points within the 15-25 range of agapéic frequency.
And so it is entirely appropriate to ask the questions concerning “what is the agape fre-
quency level of this identity that we are conversing with?” That wil assist in mapping
over that period of time the locations of the range of identities. And we wil not predis-
pose or influence and preferably not thereby bias the perceptions, so as to lead to pre-
judgement, but counsel careful and accurate discernment and adequate recording.
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P
Wel , that's helpful !!
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20150521 prcgrbtw Stand naked in the light
Although recorded by Trisha, it is appropriate to independently acknowledge
the significance of the events of the last evening, for the fol owing events were
as set here in sequence:

Deva:
Trisha connected visceral y with the pain, fear, confusion and anxiety of a deva associ-
ated with a val ey in the Waikato. The exact location of its domain of care was not ac-
cessed. It turned out to have been conveyed into our awareness to reveal the impact of
human conversion of green farms to urban housing on the devic population, and the
realisation and acceptance of opportunity into another location, in this instance a smal
lake adjacent to that development.
Its panic and fear were conveyed by tones of distress and “he'l trample al over me!!”
My image was of a smal frightened creature darting from one place to another in
fright at incursion into its self-elected territory, by humans bent on their development
projects, blind to their impact on invisible yet dedicated individuals intent on their task
of solicitous care for their 'patch' and its life-forms.
At the end of the night Carolyn connected to the deva and its supervisors including the
'head honcho for NZ', meaning the national supervisory deva with responsibility for the
whole country, who explained our education was into the consequences for the deva
as a tutorial example of what they do, how they choose that, the impact of human
activity on the devic world and the magnitude of disconnection between the realms,
yet the capacity to bridge that by sensitive individuals wil ing to look.
Richard:
The obvious dilemma of the foregoing insight into the impact of human activity on the
devic world due to its invisibility, led to my statement in formal terms of a request to al-
leviate that, by seeking opportunities for promulgation of understanding. And that we
be advised of that by whatever means. Trisha identified Richard as having the capacity
to capture stories for children, by which to educate them into devic realities and pres-
ence, in human-dominated zones as wel as nature. He said he had been thinking of do-
ing that and had been waking early and not able to return to sleep. Trisha said al he
had to do was ask for the stories, and they would be provided.
I raised the question of il ustration, having in mind a lovely il ustrated children's book
about devas in their Maori form I had read with pleasure decades ago. Richard raised
the issue of accuracy of representation rather than traditional fantasy-style imagery.
Carolyn sensed that to source children's drawings done by them of what they saw
would be most accurate.
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Bathed in the energy of benevolence:
The energy around us changed into a much higher vibration. I sensed the opportunity
to ascend as a group, so instructed Brett to come with us, which he did with some re-
luctance. Trisha later commented that we 'dragged him up', so voicing what I also ob-
served ;-)
I suggested that everyone seek access to sources of discussion and information. Brett
later reported he had been approached by a seemingly bearded figure featuring an un-
commonly wel -fitting jacket, who indicated Brett fol ow him and wandered off. Brett
was too nervous to respond, due to his unfamiliarity with such events, hence lack of
trust. However for most of us it seemed to be an opportunity to bathe in the field of
benevolent energy and feel recognition and renewal and confirmation. I developed
awareness of the urge to remove al attire so as to be 'naked before the Lord', to use
Christian terminology, meaning to be ful y accepting and trusting and wil ing to be seen
in every way and to every depth, without shame or embarrassment and 'without resist-
ance or artifice', as Richard phrased it, I think. It was a quality and field of acceptance
we have never encountered before in al these years of receiving such benevolence. It
felt like a graduation by recognition of intrinsic acceptability by any examiner including
the highest, and could be the basis for every confidence in our adequacy and capacity
to act as we chose, by exercising our intrinsic wisdom. Yet there was a remote and
matter-of-fact quality to it, as if saying “Ok, you'l do, get on with it!” Meaning our life-
work, whatever that may be for each of us.
Carolyn's great-aunt:
I sensed her presence, of which Carolyn was already aware. A bright identity, she inter-
acted directly with her and reassured Carolyn in relation to ongoing change in progress
for her.
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20150828 prc River deva.odt
Janet and I have just been down to the river near the pony club in north
Hamilton, off Pukete Road
:
^The acknowledgement of invitations to meet and then the acknowledgement of the
meeting, is the means by which subtle introductions can be conferred between em-
bodied and disembodied identities.
The introduction on this occasion was to the deva of the river, that least that particular
deva, self-assigned and active to monitor and activate remedial interventions at the
river margins in that section of that waterway.
Contrary to popular expectations of lissome feminine forms, the preferred and more
accurate form is of the sphere just touching the water surface, as seen by the Hamilton
Gardens on several occasions. The image of a sun on the water, of varying colour, is the
more accurate imagery, divorced from the notional bipedal form. Its activation within
space-time is determined by a choice made by the appropriate node of Dao-conscious-
ness. And the spherical form is little different in intrinsic nature from the spherical form
of the human. The intention is benign, the action supportive and the tranquil ity evid-
ent. And it is an example of the tranquil ity able to be sensed by the human when in
proximity to the river deva, in the same manner in which that similar tranquil ity is
sensed in proximity to a tree deva or mountain deva or foliage deva. And we differenti-
ate the term foliage deva in this instance to include grass species, shrubs and other
low-formed plant species.
And so, unacknowledged in this exercise and in general terms amongst the community
at large, is the tranquil ity available to any person who visits a countryside location, oc-
cupied as it is by many smal plant species of different kinds, is that it is the presence of
the resonance with those multifarious devic species which contributes to the tranquil-
lity experienced by most individuals within that environment. And it being particularly
noticeable to those whose environment it is not the norm.
Possible representative symbol constructed from underlined (underscore symbol un-
derscore) where symbol of chosen colour is:
Webdings U+F06E
e.g., “_  _ ”
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20151015 prcgrbtw Horse deva_agapéic space vision
Briefly:
I saw something in spirit approach Trisha. She identified it as a horse and got the name
Gideon. Carol spoke for it. I asked if it was a reunited reintegrated node of Dao-con-
sciousness associated with horses and it claimed also to have been zebra. Impressions
linked to words like strong, noble, powerful, tranquil, serene, beauty.
Carolyn felt her neck to be suddenly sore so asked Richard for massage. He stood be-
hind her doing that, then she identified it as pain associated with a yoke. She felt it to
be horse experience and also her own conditioning of being yoked into submissiveness
and acceptable attitudes and behaviours and put on a merry-go-round of life. I sugges-
ted she take off the yoke and jump off and assume the freedom of her own role of self-
directing, which she did. She cried, of course ;-)
I saw something in spirit approach Richard. Carolyn identified it as a spirit guide dog
come to accompany him through the degradation of his body associated with ageing.
At least, a spirit guide manifesting in the image and qualities of a loved and dutiful pet,
thereby able to be accepted without invoking other attitudes perhaps triggered by the
role of spiritual guide. Presumably not actual y a dog but a higher self aspect?
Carolyn got input to direct us to ascend very far in shamanic space.
Trisha described being in the blinding white light, but noticed it was only il uminating
one side of her. She turned around to receive light on her back, which meant her front
side was then in darkness. I suggested she take the initiative to relinquish al attach-
ments to darkness and she saw a mass of darkness release itself from her, trailing black
threads. She wil ed it al away from her but felt a shadow under her. I suggested she
look beneath her for remnant connection and disconnect them also, which she did, and
felt lighter and brighter and I saw her like that. She said there was a feeling of no grav-
ity, then proceeded into a condition of being spaced-out, in tranquil ity, serenity and
bliss, with light al around her. She is promoting her horse business with a new spiritual
emphasis and is unafraid now of doing that. :-)
Near the end I again saw what I interpreted as a smal er animal also approach Trisha
wanting recognition. She identified it as a sheep, then I perceived a vast level planar ar-
ray of al species21, humans included, al of equal spiritual significance independent of
food chain relationships.
A good night in a smal group of four.
21 See discussion and imagery on the arising of identity from the field of first cause. The planar array
has been seen since antiquity and is encoded into the concept and history of attributions assigned to
Indra and Indra’s Net. See the re-delivery of this concept-set in this 21st century transmission.
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20151107 prc ASinz Intro_origins.pptx
Summary in Powerpoint format.
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20161008 prc Waikaka farm_move_study
I’m at the end of the road at Paterson’s farm, Waikaka, Southland, NZ. Having
had a conversation with and dialogue by the presumably Maori ex-resident on
the hil side at Waikaka val ey with a perceptual reach down past Gore and
seeming to hold ownership or claiming authority over that territory and ad-
vising of a network of others who feel similarly. I’ve come up here this evening
to attempt to establish the feel of this land now.
And it seems settled and grounded, calm, peaceful. I’ve offered respects to and
a desire to greet al of the spirits of this land in this place in this region, includ-
ing the Al ies of Humanity, if they wish, and offered to speak for them to the ex-
tent that they may desire. And the phrase “to be a beacon of hope for al ied hu-
manity” in its broadest sense, whereby the elementals, devas, undines, de-
ceased humans and al other species in spirit, be regarded equal y and offered
the opportunity to communicate to the extent they may desire, with a prospect
of effective enhancing of peace, tranquil ity, mutual respect and mutual author-
ity in the governing of this land, this region. Because that seems important to
me, that there be harmonious cooperation between al creatures.
And I’ve enquired into the continued presence or absence of that malevolent
Maori human seeking redress and expulsion of what he regarded as invaders of
his land. And I’ve felt assured that he has gone. Now, I want to know what im-
pact he and they have had? And I’ll confine that to this region as merely an ex-
ample. And seek explicit clarification about any impact resulting from his or
similar others’ negative intention regarding human population, business, life,
and existence here as representing and as an example of discourse amongst hu-
mans and spiritual identities of whatever kind on this land.
It seems to me, and this might just be a product of my prior absence, but it
seems to me an absence of discourse between those levels of identities. And
that their perspective is likely to be beneficial if brought present into contem-
porary human society here.
It seems probable that there is potential advantage in my presence here. I seek
to understand what that might be? How best to effect that - contribute to this
region? And I seem to hear that “I already have.”
So I’ve felt advised to go to the water, which I wil define as the stream at the
bottom of this local val ey. Quite for what purpose I don’t know yet, but I’l see
when I get there. ...
So here I am on the flat, close to the Paterson woolshed on the road by the
stream. There seem to be identities in spirit around and I find I can image them
either as humanoid in form or spherical in form. And I think that that is equival-
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ent. Simply to deny the attribution of humanoid form returns the image to
spherical as representing spirit spheres or points of awareness and conscious-
ness.
^And having your attention we would wish to discuss several things:
A short delay may be prudent in relation to rain sound on the vehicle. But presuming
the impact of that is slight, we wil continue.
The cleansing requested has been carried out. The removal of the identity of human
type, long resident in these domains, wil accumulate towards a more effective inten-
tion by the human population in this region to thrive – financial y, relational y amongst
one another, and restore a degree of business confidence.
And we wil pause (rain is louder) ... ... We have as our prerogative the opportunity to
continue at this point.
The observations made and the sentiments expressed by which the offer to speak for
spiritual community in this region having been made, there are many such statements
may be col ected in the coming years as to comprise a fresh voice into this human com-
munity. General y devoid of such input, there wil be some who despise it and some
who welcome it. The welcome wil outweigh the alternative.
The community as a whole in this region is polarised and biased in various ways. That is
normal in human community. The arising of an experienced communicator into a local
community wil engender some fascination and some disavowal and this of course is to
be expected.
The opportunity for the School in this region is to manifest in a full way. And by that we
mean that students may arrive, participants wil arrive, meditators wil gain experience
through the functioning of the school in the intended location in the home of these in-
dividuals Janet and Peter. Their comfort is paramount.
Amplifying the visibility at this early stage of delivery, being merely just finished regard-
ing the basic transmission, there is much support yet to be achieved from the books to
come.
And so we bring this plan into a condition of ignition. When combined together, the
works of these two (Peter & Keith) comprise a significant event in human history. It wil
be many decades before that is true and that is not of the slightest consequence.
P
Oh! There we go. That’s helpful.
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20190824 prc Becoming still
^We remind you of task discipline as mentioned yesterday.
The reintroduction to the deva of the plains is a slight clarification for you as a con-
sequence of your expressed curiosity. There are many more things which could be un-
veiled, were that conversation to proceed.
The ritual cleansing was entirely appropriate in every detail (I had a bath after walking).
Attention to subclinical stimuli decreases distraction. It is the primary purpose of ritual
cleansing. There is no other. In most of human history the bulk of every population was
routinely dirty, parasitised and thereby chal enged in their equanimity and centred-
ness. How fortunate you are. Competing parasitisation is the issue.
Coming now to other matters: Become even more still than before - we have things to
show you.
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20190915 prc A larger perspective
The meditation I've just completed this morning took my attention into the nat-
ural processes of the land. I found my perspective taken up high above the
South Island and on a timescale where the tectonic plates seemed to be moving
smoothly past one another, with just a little wriggle here or a little wriggle there
as the jagged edges were smoothed out, producing earthquakes. And there
seemed to be continuous movement far beneath me on the surface of the land,
where by the local action of elementals and devas of various kinds, they mon-
itored and contributed to the wel -being of the various species. So my perspect-
ive was at the level of the supervisory elemental for the entire South Island. And
I knew that there was a similar oversight on the North Island and Australia. But
my focus was primarily onto just the local patch.

And so having perceived that perspective, I soon found myself under the water
in a river and being aware of fish and their comfort and natural joy at living in
and exploring and finding food in those watery environments. Except when a
cunning human dangled an attractive treat and, knowing no better, took me out
of that environment. And then, imaging the perspective from a hawk or even
the Haast eagle, soaring high above the landscape, enjoying the movement far
above the hil sides and bush, able to see clearly for many kilometres al around
and revel ing in the movement of the air, the up-draft and down-draft
.
^And we take your attention in these ways in order to provide an introduction to the
perspectives of these other species. And not only the elemental level but also the indi-
viduals of the species themselves, navigating through their life as they do, enabling
them to procreate and establish a continuity over long periods of time, while the earth
changes slowly beneath them.
This perspective has been deliberately contributed in order to broaden out the view
available across time and nature, and away from the petty detail that ordinarily so ex-
clusively occupies the attention. These longer-term processes, encompassing both the
mutation of the land and species, is the perspective that we occupy, although we can
focus more closely should we choose. The time-frame of human development, there-
fore, is easily within our purview and we nurture it, as do others. The awareness of
such nurturing is almost exclusively confined to the realm of mythology at this particu-
lar moment in the trajectory of human development on this smal planet. That is of no
consequence. The belief systems operative within the worldview of the species con-
cerned is separate from and independent from our perspective. It does not matter
what squabbles and disagreements may occur within the realm of the human, because
each one, outside of time, and when outside of embodiment, can connect at wil to the
larger perspective, should they choose to. Many do not, and they carry that narrow
perspective with them in and out of embodiment, until through hundreds of incarna-
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tions they grow curious as to the purpose of their life and seek a wider frame of refer-
ence by which to evaluate their trajectory. And of course at such times, their perspect-
ive is contributed to by those who nurture them. And encompassing the non-embodied
perspective and their knowledge both inside time and out of it, they more readily be-
come aware and remember, even while embodied.
This stimulates a broader perspective, extending over the horizons in many dimen-
sions, and a quiet and subtle awareness of purpose, intention and destiny. And the de-
rivation of the term destiny and its association with the term destination, links it to
those perspectives encountered while outside of the body, be it in a continuous condi-
tion or temporarily through excursions such as you have just experienced, whereby the
time-frame is magnified a mil ion-fold and tidal processes within the rocks of the earth
come into view.
From that perspective, the detail on shorter time-scales merges into invisibility. The
slow progression in shifts in species form, and change to accommodate divergent
events of fatal significance in the short term yet mere change in the longer term, come
to have little significance. The earth is evolving as it should. Its opportunity-set contin-
ues exactly through such changes, mostly slow and with the myriad consequences
providing opportunity. To take one's perspective and move it through time-scales is just
as effective as moving it across species, each one with their own concerns, develop-
mental objectives and survival issues in flux and flow across multiple landscapes.
Pangea was temporary. Continental dispersal is temporary. Outside of time, each mo-
ment can be accessed by intention, to find there the maelstrom of change and tempor-
ary conditions chal enging al within it. Be at peace with this.
P
Wel , that was quite a trip!!
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20200214 prc Longwood range devas
I am in the Longwood range, on the access road off the Purekino Val ey road, about half
an hour’s walk into the bush and am surrounded by beech forest regrowth. The track
just at this point is clear and good, but on both sides is significant gorse crowding the
access road, making it very difficult for anything other than a trail bike to penetrate up
this mountain range. Or as in this case, on foot.
Having been encouraged this morning to explore the hil s with the statement "the hil s
are alive", and interpreting that as "alive with life, both physical and non-embodied", I
take this opportunity to greet al denizens seen and unseen in this range. And seek to
meet with the elemental with oversight over this range. And if not today then another
day. I invite al those both able to be seen and unseen to introduce themselves to me
and I commit to taking recordings by every means that I can, and mostly, I think, via
this particular method, in order to continue the clarification about life in this land New
Zealand, other than the endemic human, alien invader though they may be. And by
that, referring to humans, having but recently come to this land.
And when I close my eyes I see as if an army around me, comprising both the stems of
young and older trees, ferns, shrubs of the various native species. And also associated
with them, the devic horde by which they are sustained.
And the impression now is of being surrounded by orbs or spheres, jostling as if close.
And demonstrating freedom of movement by rising up to above the canopy and travel-
ling into the distance. So this is a population existent on the spiritual level in local
shamanic space. And the impression is of a very large identity of that same form, trav-
el ing down the mountainside. And they say "It is good that you do this. For we are un-
seen and unknown by most people, and that is not a bad thing. It is our domain, yet
our domain is arbitrarily modified by human action without consultation or consent.
We would prefer to help and cannot hinder."
And so this ends with their departure and their attention returning to their proper
place.
P
(returning to ordinary awareness) Wel !! Who knew!!!
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20200216 prc Factors in spiritual communication
I've been awake for about an hour, made a drink and read some news on my
phone, settled into a meditative posture and wondered whether it was appro-
priate to come to the computer or not and got the message "It is what we woke
you for." It's a particular kind of wide-awake feeling in the early hours of the
morning, when the body has had enough sleep to function without any diffi-
culty. And in this instance, after the exhaustion created by the activities of yes-
terday, first kayaking, and then clearing a space on the section behind the sheds
to park the kayak
.
^So we come on this occasion in order to continue the facilitation of the agenda that
we have with you. That agenda has been enhanced by the visit to the Longwood forest
to meet with a few of the resident non-physical identities there. The opportunity was
taken to place some of that on record and we confirm that the unusual behaviour of
the bee was stimulated by the bumblebee deva in residence there. And so that is an
explicit example of the way in which an embodied creature's behaviour can be modi-
fied by the spiritual identity having oversight, in order to convey a particular category
of message to you. Or to any other human who cares to pay attention.
The subtlety of the phenomena are a point at issue. And a sceptical y minded individual
would see nothing, hear nothing and remain unpersuaded that anything at al
happened. In order to account for this difference, a short introduction to the distinc-
tion between acceptance, rejection and seeking can be briefly outlined.
The issue is both one of attitude, expectations as to what is possible, and enough fa-
miliarity with procedures for recording such things, and the history of such percep-
tions. The wil ingness that you sustain to remain open to the invitations from this
realm, is the primary facilitative activity that you contribute. The remainder is determ-
ined by the agenda that you manifest from within the human realm so as to link with,
support and facilitate the agenda from your natural domain of existence, and for which
you have made prior-life agreements to support. These agreements enable the determ-
ination that we share mutual y with each other, so as to be a vector into human culture
at this time and place, acting for the enabling of a record-set of such encounters. In a
sense, everything else is detail.
And so the understanding that you have acquired, because it has been given to you, of
the natural appearance of the general y globular form of the spiritual identity, has en-
abled a recognition that al spiritual species manifest that fundamental imagery. To
some extent, it is a kind of confirmation bias, because once perceived, then there is an
expectation established that subsequent perceptions wil be of the same general form.
And even while that is true, there are limitations of perception, predetermined by the
lifelong experience at the lower mind level, of three-dimensionality of form. And so
strictly, that globular form is a product of the combination of those factors, in terms en-
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abling recognition and identification that what is being perceived at the mind's-eye
level, is the outline and three-dimensional structure of the spiritual identity.
This is false. And yet precisely because what is being represented is formless and invis-
ible to human perception, even the generic form of that globular representation is
sufficient, when combined with the impressions gained by other modes of perception,
to al ow identification of identity through the feelings evoked.
Such feelings can only be evoked within the set existent within the mind of the per-
ceiver on the human level. So if an individual had zero experience, taking this as an ex-
ample, of peace and love and benign intention and a wil ingness to foster communica-
tion across species boundaries and barriers, their human mind's capacity to identify
those as communications of feeling would be impossible. Given that the communicat-
ive nature is mainly by stimulation of resonance of multifactorial feeling, then if any
such factorial components are outside the experience of the individual perceiving the
spiritual identity, then potential y important aspects of intention are imperceivable.
This implies a variable descriptive set, as being determined by the life and emotional
experience as wel as the dominant set of attitudes active within the perceiving organ-
ism, have a determining factor in the described experience. And any outcome from
that. Therefore the most astute and reliable witness to interaction with spiritual iden-
tities at the node of Dao-consciousness level, is one of broad experience both positive
and so-cal ed negative, as wel as a necessary sensitising to the subtlest levels of per-
ception of that range of feeling-tones. Because otherwise the subtle components of
communication active within the activity of spiritual perception would be simply un-
available to their perception.
This is the reason sensitisation training is a necessary prerequisite to functional spir-
itual communication. This is the reason that a variety of modalities of sensitivity train-
ing are universal y adopted within historical spiritual disciplines. It is a primary reason
for advocating for solitude and sensitivity training. The human animal is easily per-
suaded towards focussing only on physical and emotional connections between peers.
If that is the only experience acquired by an individual through their cultural indoctrin-
ation, then they are deaf and blind and incapable of registering communicative possib-
ility with a non-embodied identity. If, on the other hand, the natural tender sensitivity
of the organism is supported and trauma is minimised, then the natural sensitivity of
the bodymind is undiminished and communicative interaction can be registered within
the field of awareness of the individual human.
Given these factors, the Vipassana training is one of the best such sensitivity trainings,
and its extensive use prior to seeking communication with the non-embodied com-
munities of identity is adequate as a training. In this instance with this individual, the
persistence through to substantial experience is exactly what has al owed, in spite of
the various factors mitigating sensitivity, so that the categories of communicative pos-
sibility exist. Were there no intention through the pre-life plan to support and imple-
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ment that sensitivity training, there would be no necessity for it and these categories
of communication would be rendered inconceivable as wel as impossible.
These are the primary reasons for the history of spiritual communication being con-
fined to a smal subset of humanity. That neither invalidates them nor renders them
into the realm of fantasy.
Justified therefore by the foregoing, we continue to support this individual in respond-
ing to the mutual agenda by these efforts on our part. The attention of an embodied
individual are taken into diverse directions, most of which have nothing to do with, and
can be even counterproductive to, sustaining those faculties of comprehension and
sensitivity enabling communication with spiritual identity. Therefore, for any individual
seeking this category of communicative possibility, a quiet and somewhat antisocial life
is optimal.
P
Mm! Wel that seems to be helpful and brings out more factors then I've real y
been aware of. Clearly not for everyone.
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20200223 prc Mapping devic optimal location
00:21 I've been awake about half an hour and seem unlikely to go back to sleep
until I acknowledge the input that I'm getting
.
^And we have the opportunity to convey some information to you under these circum-
stances, which we would not ordinarily be al owed to.
The particular circumstances of this location are such as to enable, through proximity
to the mountainous region between Springfield and Geraldine, the current location,
whereby is accessible a plethora of spiritual input from the devic realms. It is not con-
fined to that. Nevertheless for the purpose of this particular tiny section of the trans-
mission, we can say the fol owing:
There are innumerable spiritual species associated with nature. Given that for every
species in every location, there is a supervisory deva per species, per local population,
then given the extent of this land, as with any land, there are multiple opportunities to
interact with, even commune with, the devic population. And so in that sense, every-
where there is life, there is a population of identity currently termed in the English lan-
guage within the spiritual vocabulary, devic identity.
So it is not so much that a particular GPS location comprises an opportunity to acknow-
ledge and even to interact with the devic presence of whatever level there may be, but
that the skil of acknowledgement to those levels of identity into that realm of exist-
ence that they occupy, can be realised as opportunity for interaction.
And so on this occasion, there are several who would introduce themselves to you. And
we speak only for the moment of the grasses, including commercial grasses and seed
crop grasses endemic in this area. And they comprise smal intel ects of loving nature,
weighed down on this night by concern for excessive moisture affecting their charges,
being that population of plants of the species that they are individual y and col ectively
responsible for.
And so they give their acknowledgement to you, as you give yours to them, and it is
possible in such a moment, to feel their smal and quiet joy in existence and task ori-
entation. For they function with loving concern, directing their attention towards the
opportunities available within reach or possible reach of the sensory and extractive
root and stem extensions of their smal charges. And in most instances, the responsibil-
ity rests lightly upon them, for this is a fertile region. In situations less fertile, the sur-
vival of the individual plants they care for is somewhat more precarious and perhaps
seasonal. And so where opportunity for nutrition exists, then their directions to the in-
dividual plant stems is to seek out those paths optimal for survival. And in the most
arid locations, smal pockets of moisture are their targets, for they can sense such
things and know how to direct the plant growth initiatives.
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Those associated with animals are similarly motivated and directing, except that it can
be a directing of movement rather than cel ular growth. Where their species is a target
for the attention of associated predators, it is not always the case that such predatory
activity can be avoided, because balance exists in the web of life, which on the physical
level, requires kil ing and consumption for food. As with the human, such activities re-
quire effort both to attain food and to avoid the attention of predators.
And so placing the human within that web of life is logical y simple, factual y accurate,
and ensuring that the human has no special advantage or status in that web of life. And
therefore the devic activity comprising any particular human comprising the focus of
attention from the spiritual level, is not anomalous in any way.
We have already said many things concerning the degree to which humans forget to
attend to that level, and the only intention in this moment is to contextualise that level
of attentiveness to be in principle no different to that of any other physical species, fo-
cussed as they are on survival through procreation, and al that that implies.
And so to reinforce that understanding, to have a series of locations identified and
mapped whereby interspecies spiritual communication can occur and has occurred and
is on record as an occurrence, with a designated location on the planet identified with
that occurrence, is merely to make more explicit what is possible in any moment, at
every location. In that sense, the excitement generated by particular places being on
record as permitting enhanced opportunity for such communication is false, because
the opportunity occurs everywhere. Nevertheless, to that population of humans for
which such opportunities are imperceptible, the explicit identification of specific loca-
tions is an encouragement for their attempts in these communicative processes, and
that is always to be encouraged.
And so we come this night to say more than this.
Implicit within this travel opportunity, is the opportunity for specific identification of
some few places where in due time, a record of such communication may be accumu-
lated. These locations tend to be tranquil, through a low population density of humans
and species of any survival threat to humans on their physical-level identity and body.
Which implies that they are locations somewhat remote from densely populated areas.
And by that, referring only to human population density. And that can be mapped as
being at or below a normal population density of three humans per square kilometre.
And so in this sparsely populated region of this country, there are many such locations.
And it would be simple to produce a map on that basis, given the information already
available within national registers of information such as land information systems.
And so on that basis could be determined that a very significant percentage of the land
area of this country, would be suitable as locations for any individual to find no impedi-
ment in their natural capacity for communication with the devic realm.
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And so an approach could be made in due time to any such organisation holding such
registers of information, and a coincidence be derived between low population density
and physical accessibility. For the example of the snow-covered mountain has low ac-
cessibility as wel as low comfort. And so the chal enge of forgetting the body suffi-
ciently to focus the attention away from survival issues and only towards communicat-
ive issues, would comprise another subset able to be mapped by that subtraction.
And areas of continuous and dense bush of steep terrain, more than twenty kilometres
from any road, would also comprise a location less hospitable, which could be subtrac-
ted from such a map. That leaves many locations comprising low human population
density and yet sufficiently accessible.
A further subtraction is necessarily that of private ownership. And although some loca-
tions in private ownership are both sufficiently accessible, sufficiently remote and suffi-
ciently supported by access tracks as to comprise locations within the zones whereby
they would be present on such a map of potential devic communication area, accessing
such places requires, by any member of the ordinary population, requires explicit per-
mission, as otherwise accessing such places represents trespass, unless permission is
sought from such owners.
Nevertheless, the work of producing such a map as a product of those processes is
comparatively easy within the databases in existence within the land information or-
ganisations in this country. And that comprises an optimal solution to answer the ques-
tion of any human seeking maximal opportunity for devic communication.
And so these are the opportunities we set before you. Not necessarily with strict ex-
pectation that such mapping is done and by you, but that enquiries may be com-
menced with such information repositories to establish criteria for such an eventual
map.
P
Wel , how very interesting!!
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20200227 prc Proposal to SoRDS
The fol owing letter was emailed to the Southland organisation then cal ed SoRDS. No
response so far from them.
“Development of dark tourism as revenue stream to implement SoRDS22
strategy.
Based on the implementation of a map23 allowing identification of potential loc-
ations24 for human/deva encounter, a strand of the dark tourism market can be
attracted to Southland’s prolific resource.
Recent information concerning growing international interest in varieties of dark
tourism, highlights an opportunity for attracting travellers interested in encoun-
tering the intersection of nature and spirituality, ecotourism, deep ecology and an
aspect of regenerative agriculture yet unidentified, being cooperative relations
with the mythic dimension of devic life.
Sensitive persons have always known that other levels of life exist. The insensit-
ive majority have controlled the narrative within the English language as well as
most others now, to the point that recognition of such levels of life is essentially
extinguished. So religious interest wanes and public alienation increases.
A countervailing force is interest in the documented benefits of meditation in
contributing to community peacefulness and productivity at work. Meditation
practices of every kind re-sensitise individuals and revitalise their interest in
ecological values and practices. Given the claimed parlous state of water quality
nationally and growing interest in environmental remediation, a contribution is
possible to the ethic and mantra of 100% Pure NZ, by generating awareness of
devic spirituality within the Southland region. Given the hunger for authentic
spiritual experience loosely referred to within the framework and category of
22 Southland Regional Development Strategy; Gore DC.
23 LINZ resources are a suitable basis but need specific implementation by available criteria. Skill and
some small funding may be required to develop such a map.
24 Population density </=3 humans/km2; gradient <10%
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dark tourism, what may be initiated within Southland could expand to comprise
an attractive25 feature of NZ as a tourist destination.
Maori awareness of spiritual life in nature predates European arrival. There are
terminological references available but not known by this author with either suf-
ficient accuracy nor authority to quote them, but they could be identified and
utilised to support both the concept-set and narrative and provide a layer of au-
thenticity by the bilingual referencing.
A variety of recent books, some still in preparation, provide a theoretical frame-
work to re-conceptualise in a fresh way, the context of traditional mythologising
of societal experience of spiritual realms. Every culture has stories of encounters
with such beings. The qualities attributed to them feature the best and worst of
the human qualities projected upon them. Such psychological projections are
now clearly identifiable and falsifiable by experience. In contrast, the invariably
loving nature of Nature on those levels promotes human tranquillity.
This desirable outcome can be fostered to the financial advantage of Southland if
a well-managed narrative is developed and marketed, and can build on the estab-
lished but waning impetus of the Lord of the Rings cinematic success. And
could, if well implemented, become an established feature of the NZ experience,
from which tourism income may be derived for the long term from individuals
deprived of the experience of nature, a category increasing internationally as
populations congregate in cities worldwide.
As a means of supporting such an initiative, a Deva Research Group has been
initiated in Gore. Its mission is to obtain an initial data set from which a map of
locations can be established. A specific map symbol has been developed and will
be registered for national and international usage as deva location identifier.
Help may be required to properly annotate topographic maps and render them in
a form suitable for tourism.
This venture is predicated on the willingness of sensitive individuals, selected
and trained in the skill sets necessary, to volunteer their time and travel to docu-
ment their encounters with deva in Southland. To date, twelve supervisory deva
25 See e.g., www.attarbooks.com
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in a variety of categories of location have been registered in the accumulating
database. We expect this to increase substantially in the coming years.
Once these resources are made available, the information set may be monetised
in the usual ways by either novel or established tourism operators.
Although not conventionally spectacular, this category of experience is usually
meaningful and sought-after by individuals either already sensitised or desiring
sensitisation. Given NZ’s and especially the South Island’s low population dens-
ity (3 persons per square km in Southland) and increasing population densities
internationally, this proposal supports an opportunity for a novel revenue stream
to become established.
And so although this is an informal beginning, it falls within the aegis of the
Agapéschool and seeks to contribute to the breadth of information acquired
through these decades.
Peter Raymond Calvert,
AgapéSchoolinz,
Gore, Southland 9710, NZ.”
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20200305 prc Deva mapping_Mountain Rd
11:50 (GPS coordinates) -46.08477, 146.98366
^You have been sent here today in order to accumulate data. This realm is thus found
to be of some density of devas of significance. That is, supervisory level devas, rather
than devas of individual species. This location on Mountain Road provides a suitable
vantage point from which to come into easy identification by the deva of this piece of
topography. And that deva would say the fol owing:
D
We welcome you with open hearts, metaphorical y speaking. And would that
you know us better. We have supervisory oversight over a significant wedge of terra-
form in this region. The individual devas you have met on this occasion today are
thereby appraised of your significance as a sensitive human capable of acknowledging
and interacting with them. And they do not need that. Nor do they want that. Yet they
prefer that, given the coexistence of human and other life forms in this location in this
country. Therefore we welcome you and would that the self-assigned task you have un-
dertaken to be fruitful in terms of enabling some others, perhaps more or perhaps less
sensitive than yourself, to be able to identify and interact, through acknowledgement,
if nothing else, suitable respect and awareness of our contribution to the sustaining of
life in this region.
It is an activity largely unacknowledged by humans. And that is unimportant to us. Nev-
ertheless we recognise that for your own purposes and our utility in furthering your
agenda, we are wil ing to oblige the intention towards reinforcement of loving nature
in that agenda. And so are wil ing to cooperate with it. It is not our agenda, it is yours
for which we offer respect to you and those others who wil in due time perhaps, also
acknowledge our existence, as humans have for as long as they have been here. We
have been here much longer. We have noted the changes wrought by your efforts. We
have accommodated ourselves to those changes, only occasional y with regret, simply
seeing it as a phase in time of accelerated change, which wil change back in due time.
That time is many mil ennia in the future.
So as with al species, your phase of existence has waxed and wil wane, and by your
own hand. And it is of no consequence to us, for we have our own agendas that do not
need yours. Ours is an independent existence unrelated to the human species. And yet
we feel compassion for the turmoil and pain that we see evident within your lives. And
we do not feel those things. Nevertheless, our opportunity is to enhance your life by
being wil ing to interact with those few among you who would seek us out, as you do.
We bring our best wishes towards you and would leave now.
^And so that identity lives in full awareness of the patterns of life and death amongst
the species that they care for and they recognise that pattern also within the human. It
is a fact of life and a factor of life to be accommodated with as much peace as is pos-
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sible. And the agenda includes an enhancement of what is possible in those terms, by
affirming again the acknowledgement of the cyclic nature of embodiment into the hu-
man species, as with others. In this, we celebrate with you the opportunity for coming
again and again into the physical world, in a manner in which we do not. For we have
already done so and completed that round of opportunities.
And so we facilitate your journey as best we may, recognising it to be of significance to
both yourself and others. We give greetings and farewel .
P
Oh!! Wel , that was nice :-)
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20200306 prc Deva research group_intro text
We have some answers for your queries:
To the question "is there an identity within the house capable of manipulating physical
objects like doors?", the answer is yes.
"Is there any malevolence associated with that?", the answer is no. It is, on the other
hand, an entirely helpful identity associated with, now, this property. And on hand to
give such assistance as may be required during physical break-in or entry by unsavoury
persons. The influence on such individuals is unclear, uncertain but not impossible. The
opportunity is to foil such attempts and begin to develop a reputation of this as a
blessed house, for which we have the opportunity to thank those individuals associ-
ated with that intention.
The motivation for raising that possibility is to bring into this side of the river a counter-
vailing force to address the contrary influence. The proximity to the old church is a mit-
igating and complementary factor, in the sense that whereas that was once consec-
rated and effective, it now no longer is so. And it is to infiltrate this neighbourhood
with a higher-level energy so as to informal y and yet spiritual y reconsecrate it, that
this initiative has been undertaken. There wil be those who can feel that change and
value it. Not al can and not al wil . And not al wil welcome that. But that is the nature
of the human domain.
The initiative into re-sensitisation and acceptance of an easy perception concerning the
devic world is a corol ary to the foregoing. It is built on the foundation of work done
these many years in terms of purifying and simplifying the cognitive awareness, the
emotional spectrum able to be manifested, and the movements in wil ingness to be-
quest agape (WtbA) that have occurred so far in this life for you.
The participation in initiating the deva research group need not be advertised, except
amongst those who are natural y attracted towards the group. But within that, the doc-
uments accumulated so far can beneficial y be circulated. To format them into an iden-
tifiable proposal wil assist that process, and so we wish now to add a contextualising
message as preamble for the material accumulated to date.
The proposal can be introduced as fol ows:
Within NZ there are several strands of history both cultural and spiritual, which can be
accumulated together, whereby the ancient knowledge from the various different eth-
nicities and religions now brought present into this country by the variety of migrants,
has enabled a cross-cultural perspective to be prudently adopted, without risk to any
prior belief-set from any such culture. Every culture has its myths and beliefs concern-
ing the experiences of the variety of spiritual identities that, from time to time, interact
with human awareness and identity. The opportunity now exists in order to both ac-
knowledge al such historical cultural spiritual experiences, and find common ground
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within that, so as to enable every culture's experience to be supported by every other
culture's experience.
This initiative therefore is able to be asserted as a spiritual y initiated refreshing, in or-
der to address the post-materialist world of the human. Materialism as a philosophy, a
belief-set, a stance by which to attempt to analyse identity and consciousness, has
failed26. Although it has been responsible for dragging authority from within religion
and displace those prior certainties, there nevertheless remains the multitude of hu-
man experience which cannot be satisfactorily explained away by that scientistic ap-
proach to life. That therefore requires, as a means by which to honour and accept and
provide a framework of understanding within which that multitudinous experience ex-
ists, so as to support such individuals having such experience as people of good charac-
ter and sound mind.
From the materialistic perspective, such anomalous experience can only be rejected.
That too narrow viewpoint is simply inadequate for the task of explaining such experi-
ences within awareness. And so is able to be recognised the necessity for a broader
philosophical ground to be invoked, as a context within which such categories of ordin-
ary spiritual experience, because it is very common, to be defined in such as way as to
respect the individuals who experience such things, to honour their sensitivity and to
account for their experience.
There are a variety of serious attempts in progress international y in order to generate
this common ground, and this smal initiative is one of that type. The intention here is
to acknowledge those sensitive individuals, to enable them, should they wish, to seek
out such classes of spiritual experience and to place that on record using the normal
tools now available. The records wil accumulate slowly and an accurate and precise
standard is to be aspired to for such records. As with so many other categories of so-
cal ed anomalous experience, it is the careful accumulation of data that matters.
And so although this is an informal beginning, it fal s within the aegis of the Wisdom-
school and seeks to contribute to the breadth of information acquired through these
decades.
P
Mm! Good to know.
26 Manifesto-for-a-Post-Materialist-Science.pdf
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20200307 prc Standing up in the community
^Now that the initial paperwork has been created to implement the deva research
group, we should be on hand to begin to al ow a stronger response to the initiative.
That stronger response wil take the form described as fol ows:
The first is a sense of empowerment to direct and lead this initiative. This acknow-
ledges a stronger and further strengthening connection to the higher self level identity,
from which can come leadership, vision, and a sense of creativity within the whole
identity, rather than merely the lower mind. The sense of being an empowered person
is comparatively foreign to this individual lower mind, whose general tendency is to-
wards meekness and servitude. That can change, and wil .
The reason for this departure is exactly in order to maximise the opportunity from the
deva research group initiative. It has stature as a goal. It carries impeccable credentials
and need never be apologised for, exactly because the cross-cultural and interfaith ob-
jectives are worthy of respect at every level of society. In the sense that it is peripheral
to the identity and practice of primary religion, it comprises no threat to any of those
cultural identities and patterns of practice, with their strongly held belief-sets. Never-
theless, its underlying permissiveness wil ensure eventual harmonisation of strategic
goals yet to be informed to you.
So this is the research phase, the initial implementation phase, and the promotional
phase wil fol ow. For some few individuals, this wil comprise their life's work. Those
individuals are not resident within this smal town now, but they wil come, because we
wil send them.
P
Goodness me!!! Sounds like a plan.
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20200308 prc Maori_take photos as data
^As an addendum to the mapping procedure and initiative from Ngai Tahu (see
http://www.kahurumanu.co.nz/atlas), this gives a second strand of prospective deva
locators.
P
And yet from the perspective of somewhat high, left, forwards quadrant, there
is a prospective interference with, I want to say, a sense of entitlement. "We got here
first," they say. And I acknowledge that. And dismiss the entitlement, confident that an
enlightened few from their own efforts and methods is actively restoring that recogni-
tion and it is not dependent upon these efforts in relation to devas.
^And now with that settled, it is possible to say more than this.
The coming together eventual y of initiatives in mapping27 wil al ow exactly the mutual
support envisioned through this initiative. Cooperation wil ensure success.
In the meantime, expansion of the mapping protocol to include photographs of every
possible location wil effectively add additional data to the dataset.
That is al .
27 Given the complexity of this project requiring resources greater than I possess, the opportunity for
uptake of this initiative was advised to the Theosophical Society, Auckland. They have not responded so
far.
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20200309 prc Charlton cemetery_Dolomore deva
At Charlton cemetery by the graveside of Julia Humphreys, buried perhaps a couple of
days ago - not time yet for the flowers have wilted. And she seemed to be still present.
So I talked her through to the light and showed her how easy it is and to look for the
light and cal out for those who love her. And she was astonished and disappeared
quickly, and the energy at this location suddenly shifted. Now it is al peaceful. And I be-
lieve this is the location of a deva amongst al these lovely trees here
.
20200309 prc Dolomore deva
I'm at Dolomore park and have been greeted by a seemingly large deva present in the
bush on the other side of the stream, close to the parking area
.
^And we would have to say that the initiative is welcome. The opportunity for us is to
serve, and we do so to many already who come here to ease their burden of emotion
and find peace in this tranquil ity. It is not for us to unburden them, they do that volun-
tarily and as facilitated by our presence. It is to their advantage and we celebrate that
advantage with them.
The freedom to roam in this particular smal piece of forested land is a consequence of
the purpose for which this area was designated to be a reserve. It is coincidental that
we happen to be here, because our attention is on these hil s and these species and
their supervisory devas, for we have oversight over al of that.
It is to our advantage that places such as this are recognised more widely within the
world of the human. It is rare that this is the case, we understand that. It is an oppor-
tunity before us to contribute in our own way to the fostering of a broader understand-
ing and a recognition of value in such places, their fertility, fecundity and wildness,
whereby an unaltered condition of the natural forest, evolved to suit this land and cli-
mate, is enabled to be restored to its virgin condition.
We understand the attractions to the human of such places and spaces. The wealth
within the land as wel as on its surface, and the manifestation of that into exploitable
species such as trees, moss, ferns and grass. The native grasses are best suited to the
this land but have mostly been displaced by foreign grasses better suited to be the diet
for ruminants. It is within our capacity to accommodate these changes and we have
done so, and hold no disrespect for humans in their attributes of wil ingness for ex-
ploitation of everything that surrounds them, so as to foster their survival and popula-
tion growth, as with every species.
So given this understanding, we hold no grudge, no negative emotion of any kind and
simply watch with interest as these changes occur.
P
Wel that is helpful, thank you very much.
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20200312 prc Donovan Park deva
I'm at a park in Invercargil (Donovan Park) by a smal lake. Lots of ducks, geese,
seagul s
.
^And we have an opportunity to introduce this park to you and not only the park but
the resident deva. So that is the purpose for which we have attracted you here.
The desire to interact with devas is one which is acknowledged and welcomed by this
particular individual, who has oversight for this quite flat region. In that sense, it is a
particular class of terraform that is a region within the confines of a city, having a desig-
nated future as a public place for people, and an environmental y friendly place and
planted with a large variety of trees as wel as very extensive grass.
So in that sense, this is a particular case of a class not yet encountered, being not open
farmland, not forest, not swamp, but terra firma, if that designation could be used, of
particular character as we have described. This is an example of an area of defined
boundaries, long term relationship with humans, and an intention to sustain its green
nature with a combination of features including open space. It is explicitly for the en-
joyment and easy connection to nature of humans, and it is entirely appropriate that it
be also identified as a place housing a supervisory level deva.
P
It is a cool wind at 18:39 in early autumn as I wait for Janet in her engagement
in the language centre.
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Immanence
Immanence is a potential y difficult concept to absorb. It requires a mental perceptual
field established by the foregoing discussion, and experiential learning of the identities
engaged in care for the world of nature. That extensive field, extending across space
and region and species and habitat, encompasses the whole world, and enables in-
formation flows comprising oversight for love.
The two images that fol ow il ustrate idealised terrain with various attending devic
identities actively engaged with their chosen individuals or groups. The second image
addresses the regional scale comprising multiple col ections of local geographic fea-
tures. From this, one can imagine how extensive is the network on the continental
scale.
This is the means by which awareness of every detail can theoretical y be obtained
within spiritual hierarchy, on the broadest scale. Traditional y attributed to ‘God’ or
‘Nature’, it is better attributed on the level where it actual y occurs, those with local
oversight.
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Immanence – local
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Immanence – regional
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Mapping NZ’s devas
The supervisory-level devas of NZ are not in danger. They have accommodated the
changes as humans have arrived and colonized the country, changed it by modifying
the balance of species from mostly trees to mostly grass, erected fences and boundar-
ies, and ownership practices by making new laws. These patterns of human intention
have affected devas, but not alienated them. They hold no animosity for humans and
desire to work cooperatively with us so that what species there are, in whatever pat-
terns there are, flourish in growth and health.
So that we can recognise and honour and reciprocate their intentions, we need to
know where they are and acknowledge their good intentions. We can even intend to
reciprocate their natural goodwil and work cooperatively with their natural role in spe-
cies support for the species we derive wealth from, whichever they may be. They nat-
ural y have a depth of knowledge and awareness that we have to work hard to emulate
and can never know in such detail, so it makes simple sense to communicate with
devas in our own interest.
But not everyone can. In fact the majority cannot. But the sensitive minority of people
who have either sustained their sensitivity, in spite of the rigours of school and higher
education or who have recovered from that, can do so. And it is usual y an uplifting ex-
perience of unusual peace, because that is a deva’s nature.
So one of the benefits of learning to meditate is to turn down our own inner tumult
enough so we can notice such experiences. We may be surrounded by devas wil ing to
communicate with us, but if we are too internal y noisy in our thinking and feeling-
states, we wil not notice, so cannot respond to their welcome to us while we are in
nature.
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A note on attitudes helpful to consciously encountering devic
presence:
Know that wherever you are in nature, it is likely that you are being observed and that
your presence and nature is being noticed.
If you welcome this condition and invite communication, you may be responded to, or
you may not, because devas have independent wil and intel igence and evaluate the
truth of your intention very easily. So if you come with intention to exploit them or dis-
respect them in any way, they are unlikely to engage in dialogue with you. On the other
hand, if you are feeling simple curiosity and a desire to expand your understanding of
the world and are wil ing to meet unknown others with love and goodwil , then they
wil not hesitate to make themselves known to you and the outcome wil be beneficial.
They do not need our attention. And the history of attributions about devic nature has
included the best and worst emotions of humans, which have been then projected
onto devas. That is not their nature but ours. So instead of regarding them in awe or
fear, regard them as friends not yet met. That they are usual y not visible but their
presence can only be felt, need be no barrier to respectful recognition and even com-
munion.
Historical interactions with humans
Many places international y have been identified as fostering unusual feelings in hu-
mans. Our ignorance and confusion and fear from our normal inability to see devas,
has made us tend to worship what we cannot otherwise know, and attribute power
and status to such locations and respond by building shrines or other markers to advise
strangers of their presence. And then monetise and commodify the opportunity to gen-
erate wealth if we can. It is human nature to do so. And the devas leave as a result.
In NZ we have the opportunity to start again, to build knowledge and to map locations
where deva move freely and may respond to us or not as they please. They are our
equals and do not seek status or power nor influence over us, but inhabit a paral el
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world that we can reach if we prepare ourselves adequately. And if we have no in-
terest, there is no essential loss to anyone.
Deva are usual y to be found where human population density is low. Mountainous and
wild regions, geological features like lakes and val eys, uplifted areas and plains are al
places devas can be found. The supervisory-level devas are especial y mobile, so it is
not necessary to know exactly where they are within a landscape, as they can find you
if they choose to and you wish that. Simple acknowledgment is enough, and more ex-
tensive communication is possible.
Should you wish to contribute to our intention to build awareness and knowledge of
devic life, record the date, time, location and details of your interaction if any, and send
it to the Deva Research Group. Smartphone apps al ow exact location by GPS reading.
Voice recorder functions make it easy to capture details at the time. It is much better to
make recordings at the time rather than rely on memory, as the impressions normal y
fade quickly and these subtle encounters can be easily lost to history. Please help us
build a repository of reliable and accurate high quality information?
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References:
These and many others can be found at the online digital archive:
www.wisdomschool.nz
20060102 prc Devas_healing.txt
20080522 prcjlogrb Dévas_rescue of ChineseBurmese.odt
20080525 prc Devas_CD.txt
20080529 Devas & their perception.odt
20080605 prcjlogrb 3 Devas.odt
20080612 prcjlogrb White deva & perceptibility.odt
20080626 prcjlogrb More devas.wbk
20080627 prc Deva feet.odt
20080629 prc Book 2_devas_pay off mortgage.txt
20080703 prcjlogrb Acceptance of devic reality.odt
20080717 prcjlogrb Frivolity_Felicity_devas_healing R.odt
20080908 prc Anawhata deva.odt
20081125 prc Devas.txt
20090615 prc Triangulated energy.odt
20100411 prcjlo Deva acknowledgement @ Karapiro.doc
20100916 prcjlogrb Garden deva_soulmate_TB rescue_bliss.odt
20110808 prc Hamilton cemetery-gardens clearance precursor to deva.odt
20110808 prc Location event map HamGarden clearances.odt
20110808 prc Rotorua lake clearing.odt
20121119 prc Task_sacred grove.txt
20121122 prcjlogrb Devas_ecospirituality.odt
ASinz 2013 accumulated spiritual imagery.pptx
20130121 prc Thomas tree video.odt
20130228 prc Devic existence and life
20130322 prc New universal deva symbol.odt
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20130919 prc Grass devas.odt
20130920 prc National undine.odt
20131026 prc Elementals.odt
20140320 prcjlogrb Rescues_soil deva.odt
20140417 prcjlogrb Lives complete 457_deva of rock_Trisha degree 2 (2).odt
20140425 prccjl Maungatautari devas.odt
20140615 prc Devic hierarchy.odt
20140615 prc Map of Devic existence.odt
20140615 prc Map of Devic existence_spiritual hierarchy.odt
20140807 prcgrbtw Ensouled species_rescues.odt
20141113 prcgrbtw Deva Guardian_rescues_MalaysianAir.odt
20141201 prc Higher self structure_deva research.odt
20150521 prcgrbtw Stand naked in the light.odt
20150520 prc Welcome to the future at Chal inor.odt
20150828 prc River deva.odt
20151015 prcgrbtw Gideon_reunited reintegrated horse deva.odt
20151107 prc ASinz Intro_origins.pptx
20161008 prc Waikaka farm_move_study.odt
20190408 prc Radical honesty_awards.odt
20190824 prc Becoming still.odt
20190915 prc A larger perspective.odt
20200214 prc Longwood range devas.odt
20200216 prc Factors in spiritual communication.odt
20200223 prc Mapping devic optimal location.odt
20200227 prc Proposal to SoRDS.odt
20200305 prc Deva mapping_Mountain Rd.odt
20200306 prc Deva research group_intro text.odt
20200307 prc Standing up in the community.odt
20200308 prc Maori_take photos as data.odt
20200309 prc Charlton cemetery_Dolomore deva.od
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20200312 prc Donovan Park deva.odt
20200314 prc Spectra of opportunity_deva book
20210216 prc Deva talk_Dolomore Park
These can be found online:
Manifesto-for-a-Post-Materialist-Science.pdf
Garg, A. Typology of sacred groves and their discrimination from sacred sites. CURRENT
SCIENCE, VOL. 104, NO. 5, 10 MARCH 2013.
Sosteric_Everybody_has_a_mystical_connection_experience.pdf
De Antoni, Andrea. Steps to an Ecology of Spirits: Comparing Feelings of More-than-Hu-
man, Immaterial Meshworks?
More-than-Human Worlds: A NatureCulture Blog Series.
Peter Calvert 20220223
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