呔桨敥†瑴牲慡湮獳浭楩獳獳楩潯湮†潯晦†睷楩獳摤潯浭†癶〰⸮㠸㜷



Working Title:
A Transmission of Wisdom
Recipient/Transcriber:
Peter Calvert
Primary author:
A ‘post-human’ identity, identifiable as a reunited reintegrated
node of Dao-consciousness, within the terms of their
contribution of agape-theory.
Version:
v0.89 20220318

A Transmission of Wisdom
Table of Contents
Introduction...........................................................................................3
The equivalence of the zero point field of particle physics and the
field of identity......................................................................................5
Boundaries of relationship: Inner and outer.........................................7
A Plan fomenting intercultural peace....................................................9
A coordinate system for the Void: Specifications of the agapéic space
model of the field of first cause relevant to the realm of human occu-
pancy...................................................................................................12

Definitions: (parsimonious).................................................................12
Axes: Fundamental dimensions of this spiritual domain model.........13
Relations..............................................................................................13
Fields:..................................................................................................14
Contextualising fresh wisdom.............................................................17
The process of wisdom acquisition.....................................................18
Features of this teaching.....................................................................21
Conscious wisdom focus.....................................................................24
Emergent identity dynamic.................................................................26
Freedom and consequence.................................................................29
Immersion within models....................................................................32
Depth of Serenity................................................................................36
Additional parameters of Love............................................................40
The capacity to give out love...............................................................42
Recitation for the dying.......................................................................44
After-death mobility............................................................................46
Avoiding enthusiastic conversion........................................................48
The wil ingness to move......................................................................50
Spiritual introductions: Mara and others like them............................53
Constructing consensual reality..........................................................56
These models are not moralistic.........................................................57
Spiritual introductions: A less benevolent identity.............................62
Historical observations........................................................................64
Caduceus.............................................................................................68
Spirit sphere........................................................................................69
Spirit spheres in clear light..................................................................70
Body in aura in spirit-sphere...............................................................71
Background to the Vitruvian man image............................................73
Caduceus interpretation authoritative................................................74
Protecting this hypothesis...................................................................75
Afterword............................................................................................77
Appendices...............................................................................................78
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Appendix 1: The Transmission of Wisdom: The Task of Gnostic Inter-
mediaries.............................................................................................79
Appendix 2: Maslow’s 7 essential needs.............................................82
Appendix 3: Psychosynthesis...............................................................84
Appendix 4: Hil ’s five layer model of identity.....................................89
Appendix 5: Hauora and Whare Tapa Wha model of wel being.........90
Appendix 6: Wel -being in NZ..............................................................91
Appendix 7: Meditation.......................................................................92
Appendix 8: This meditator as a suitable recipient.............................94
Appendix 9: Manifesto for a Post-Materialist Science........................96
Appendix 10: The Galileo Commission report..................................101
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Introduction
When I first accessed the paper by Walsh1 (see abstract below), I felt a thril
of recognition that it captured the essence of my endeavours in life. Of
course I had no idea how long it might be before I could access those
classes of knowledge directly. Yet it set a context for a worthwhile goal and
personal direction for yearning that has now matured into this smal text.
In his paper The transmission of wisdom: the task of gnostic intermediaries
(Walsh, 2009)
his abstract states:
Wisdom is one of the seven qualities that authentic contemplative
traditions aim to foster. This wisdom is said to be a combination of
existential understanding and practical life skil , as wel as transra-

tional, intuitive insight. Transmitting this wisdom is the task of
gnostic intermediaries, and this transmission requires three things.

First, it requires cultivating wisdom through contemplative prac-
tices; second, mastering the linguistic and conceptual system of the

community to whom you wish to communicate; and third, translat-
ing aspects of the wisdom into this linguistic and conceptual system.

This is obviously a demanding task. However, it is also an essential
one for our time, as scholars and practitioners seek to understand

the deeper significance of contemplative practices, psychologies,
and philosophies.

Being new, the material of this book cannot claim to be a tradition. Its au-
thenticity can be evaluated by any person by reviewing the 1290 tran-
scribed meditation sessions at www.agapeschool.nz and the several books
by both Keith Hil and myself at www.attarbooks.com. His editorial skil s as
wel as direct spiritual connections have been invaluable in the project of
receiving this transmission for the people to whom it is directed, the com-
munity of the embodied human.
We have done our personal best to cultivate wisdom by contemplative
practice and that is ongoing; we have attempted to master the linguistic
and conceptual systems of our culture and respective fields of study; and
we have each translated such wisdom as has come to us, through generat-
ing in some cases novel metaphors, but mostly by adapting the language of
our culture to this task.
1 See Appendix 1 for the full text.
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In Walsh’s terminology, we have become gnostic intermediaries, and this is
our attempt to fulfil that role. A recent product of that ongoing role fol-
lows:
Wisdom includes awareness of ultimate things. In the race against
time, personal development, social and sociological awareness, the
attraction of awareness of ultimate things is one of the earlier para-
meters to fal out of awareness, because of the belief that ultimate
things are unimportant because remote. This is a mistake. Ultimate
things form a comprehensive as wel as comprehensible background
to every action, every awareness, every time-bound event and every
life, human and otherwise.

Hence the wil ingness on the part of every culture to enable some
few individuals sufficient time and freedom to escape from ordinary
responsibilities for survival so as to contemplate these things. And
this individual is one such example.

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The equivalence of the zero point field of particle physics
and the field of identity

The mysterious condition of harmony in the zero point field (or the field of
consciousness, for they are equivalent2), contributes a mel ow quality and a
detachment from time, its intricacies and entanglement with the complex
machinations of others and their mixed agendas. When the time-scale is
expanded from moments to mil ennia, a natural detachment occurs from
contemporary concerns, deadlines and death. The condition approximates
the calmness normal at the level of identity disembodied. And the limited
scope applicable to a particular life is transcended.
We dwel at this location and these conditions and extend our awareness
wherever and whenever we choose. And occasional y, to track and monitor
those with whom we have plans yet undone. And so the turmoil of embodi-
ment is not our concern, understanding that the tempestuous animal you
occupy has little room for awareness from our level. And on encountering
it, is highly likely to exaggerate and privilege that foreign condition of in-
trinsic harmony. Yet it is a mere consequence of a shift in the level of atten-
tion, and entirely natural. When either deliberately invoked or spiritual y in-
vited, the condition is experienced as a time of rare harmony, as in this mo-
ment.
And from this perspective, the turmoil of the embodied life is a fleeting
component of existence. And no great weight is given to influencing it, un-
derstanding ful y wel that the individual locked in time within the animal
body, is general y doing what it came for and finding pleasure and rest
where it may. Therefore even the condition of precipitate and unexpected
return (i.e., from accident, murder, or suicide), generates neither concern
nor disharmony, but merely an attitude of welcome and continuance. Not
so different from the idea of expressing the gentle enquiry "I hope you had
a nice holiday? It's nice to have you home."
This attitude of nurturing concern and detachment from outcome is based
on a thorough understanding of the dynamics at play. There is love. And yet
detachment, understanding that these formative influences and experience
are essential and instructive to every identity.
2 See also: Kepler, J. Linking consciousness to the foundations of physics.
www.dewiss.de.
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So this condition of gentle harmony pertains primarily to the accumulating
identity gathering information from every incarnation, building an ordered
set of experience by which to understand their place within existence. And
the imperatives experienced within a life comprise their accumulated his-
torical understanding, but not their momentary experience.
This view of playtime within embodied life, contains no hint of disrespect
nor diminishment of the necessary effort expended to survive emotional y
intact through incarnation. Not al do. And some make it their business
while embodied, to al eviate the suffering of others in the interests of har-
monious survival, and not always achievable. (20211019)
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Boundaries of relationship: Inner and outer
The consequence of remaining alert to invitations for communication are of
course to facilitate relationship. In the ordinary sense, that is with family
and friends, acquaintances and lovers.
Its deeper meaning is directed towards facilitating the emergence of wel
informed awareness of the origins of life for this particular species of hu-
man, its cyclical return to engagement with the dangers and pleasures of
the physical domain, and the harvesting of information obtained from a
condition of being enmeshed in the history and drama of being human on
this planet.
It does not do it justice to avoid the clarification of the benefits of relation-
ship, whereby the optimal path through a life is entirely due to the condi-
tioning derived from relationship. And with al manner of things. The rela-
tionship with the parent, the first and favourite toys, neighbours, relatives
as wel as family. And then, in these times of universal education, teachers
involved within that system and delivering that curriculum.
The out of family relationships derived from meeting diverse others also
engaged in the educational system, and mostly comprising class-mates, can
have profound impact. And so it was for this one, as with almost everyone
else.
So the issue of defining relationship is based first on proximity. Secondly on
wil ingness for intimacy. And thirdly, on the presence or absence of trauma.
Relationship can be both the cause and the opportunity for catharsis in the
process of relationship. For the relationship most necessary is between the
in-dwel ing identity in the body in question, and the enduring identity at
the higher self level. As we have stated elsewhere, where that is recog-
nised, supported and encouraged by carers, leads to an optimal life experi-
ence and a rich harvesting from it. Where it is absent, or attempts at con-
nection denied or ridiculed in a manner weakening the connection, that fa-
cilitates other classes of life experience.
So across the spectrum of lives, the range of degrees of connection are
themselves the basis for a range of life experience. And we take this oppor-
tunity to facilitate a revealing example.
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The inner life is predicated on sustaining an interface between the interior
unshared world and the exterior shared world. That boundary, created by
decisions about what is possible and relevant to share, and what, for any of
a variety of reasons, is not actual y shared. It is a line of demarcation
between the inner and outer worlds. Obviously, there is an enormous range
over where this boundary lies and what is included in each domain.
Coming now to the criteria determining what is shared and what is not.
Multiple criteria associated with shame, shyness, embarrassment, fear of
retribution, seeking for acceptance, approval, are the primary criteria on
which is determined the choice to share or not share inner aspects of
thought and experience, intention and action. The more factors tending to-
wards inhibition, the more extensive is the inner life in contrast to the outer
life. Radical openness is natural until a pattern of reprimand inhibits it. And
so learning on the basis of projected fear from carers is a primary category
towards the development of the self-contained self, unwil ing for whatever
reason to share their innermost thoughts and feelings.
With the boundary thus established, comparison with encountered others
is natural and inevitable. And degree of trust determines variation in the
boundary between the private and the public self. In a high trust environ-
ment and where sharing is actively encouraged, temporary variation can
occur in the set of aspects defined as belonging in the private self, and al-
low sharing into the public domain. By adulthood, most of these decisions
and settings have been established, and it is very often only with the intim-
ate other that the boundary is shifted.
However, the most intimate other is one’s own higher self. Beyond that
again lies what is sometimes cal ed the ‘group soul’, defined herein as the
undivided ‘node of Dao-consciousness’ (NDC), of which the higher self is
approximately a one thousandth part.3
Shifting the perceptual boundary to include the higher self as oneself, is
hereby confirmed as the single most effective way of achieving union
within one’s identity. And to access the higher self on the conscious level
enhances trust, solidifies confidence and maximises wisdom.
3 See Calvert, PR. Agape Theory: A structured approach (2021)
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A Plan fomenting intercultural peace
The crystal isation of opportunity can be constructed so as to begin a final
phase or the next phase of articulation into humanity, of the intention for
development of these novel metaphor sets, by which to coordinate interna-
tional attention by justification of what is usual y regarded as spiritual y ori-
ented experience. Justification in this instance is a term indicating 'to bring
into right order and relationship what has been gathered in piecemeal fash-
ion.'
And so, as with historical attempts to bring order to the purpose of commu-
nication across the physical to non--physical divide, and vice versa, so also
this outcome of these years and decades of piecemeal communication, can
show that there has been an underlying purpose; coordination behind com-
munication.
The opportunity at this point, is to coordinate and revisit the examples of
historical patterns of communication across the centuries and cultures, so
as to bring a better degree or higher degree of coordination amongst them.
And then to continue to coordinate perception and record, by the meta-
phors established thus far in this transmission of spiritual knowledge. By
that, wisdom may be accumulated.
The contemporary understanding of the value of scales of measurement is
now completely unquestioned, as the utility is obvious and demonstrated
across recent centuries in conserving and ordering information regarding
the physical domain. And so what was once the arcane intel ectual pursuit
of order, has now been disseminated in more or less rigorous fashion across
al of humanity. That groundwork can be utilised in the extension of aware-
ness to include non-physical reality, by means of the principles of such or-
dering being extended across that domain.
We have provided such a metaphor of measurement, to al ow that process
to progressively coordinate perception and encounter with those occupants
invisibly yet palpably perceptible, and that the coordinating principle of
measurement should al ow their relations to be established on that scale.
The model of shamanic space currently titled 'agapéic space' is sufficiently
established at this point, by which its utility can be used to extend and co-
ordinate future observations. The opportunity now is to use that coordin-
ating language, by which to establish fresh guidelines in visual metaphor
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sets, to coordinate and interpret observations between various observers
and recorders - the artwork, moving image and story.
Recent success and competence in the realm of video and film production
established in this country, enables confidence that with appropriate shap-
ing through interpretation within the shamanic and agapéic space meta-
phor sets, then across cultural y regulated uniformity of metaphor, can
provide support for harmonious comparison across historical cultural ex-
amples, reflecting true human and non-physical human interaction across
time.
This is a large objective. There are prerequisites, the first of which is that
exaggeration and drama based on the generation of shock and fear are ne-
cessarily removed from the storyline. The means by which to do so are not
established, yet a pointer towards that possible future is the wil ingness to
calmly observe what is unfamiliar in the realm of the imaginal and the non-
physical. This requires discipline, and the capacity and intention for interior
change at the level of personality. That in itself requires a desire for integra-
tion at the personality level, for which the objective of wisdom accumula-
tion can support the required discipline of practice.
The disciplined practice of meditative interiorised attention has itself a long
history and can be epitomised by the Buddhist Vipassana style. It is not the
only style adequate to the task and is itself a carrier of intention lacking
utility for this purpose.
So a preferred pattern of disciplined meditative interiorised attending exists
in the pattern of practice adopted within the accumulated records within
the AgapéSchool library. Much of this is now online in minimal y edited ver-
batim form, yet is presented in a more organised manner within a number
of available books and several more in draft form.
A primary potential benefit of this process of attending to acts of subtle
communication, recognisably existent between the physical and non-phys-
ical domains, is to support a post-materialist culture. A primary potential
benefit of that, is to support intercultural comparison and viability of what
is general y termed the 'spiritual worldview'. That is, the acceptance of the
practise of extending inclusive awareness beyond the sensual to include the
noetic and intuitive. The chal enge is to develop a comprehensive language
set by which to coordinate such conversation, because often, the impres-
sions are on the feeling level and the visual metaphor sets representing
them.
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These movements in intention and response require the development of a
harmonised visual language, in which al usions, historical and cultural, to-
wards surprise, awe and fear, have been removed. And accurate observa-
tions can prudently support pragmatic utilisation of prosaic understanding.
A non-reified approach to this physical y expressed spiritual communication
is an essential component, to segregate patterns of the communication
prior to the 21st century.
By these means we believe it possible to foster respectful communication
across the apparent divide between physical and non-physical expression of
humanity, whereby with the simplified attitudes, assumptions and prac-
tices, a normalised communication history can be accumulated, such as to
permit respectful communication across cultural divides. To the extent that
that becomes possible, then fear-based provocation between cultures
based on their disparate religious and spiritual histories and territorial com-
petitiveness, may bring peace.
Within the boundaries of this country circumscribed by sea, there is an op-
portunity to welcome al nations and their differences into unified respect-
ful cohabitation. This is a large task, yet the support of which is preferable
by which to build bridges of peace and respect across cultural boundaries.
By developing a common language concerning those aspects of identity
and culture held to be most meaningful, we would argue that that condi-
tion itself be addressed, by emphasising the commonality of such commu-
nicational patterns across time and existence.
To the degree that reified regard for the so-cal ed 'divine' aspects of exist-
ence is moderated into protocols of respectful communication between
equals, regardless of manifestation in physical or non-physical form, then
cultural dissonance can be reduced by the rubric of respect and contem-
porary identification of the essential nature of identity as being non-phys-
ical first, and expressed into this world of form secondarily.
Again, this is a large task, best addressed systematical y and by appropriate
research.
We respectfully tender this plan, for the benefits it may bring to community
formation and sustaining of peaceful relations in this smal corner of the
world.
(20210712)
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A coordinate system for the Void: Specifications of the
agapéic space model of the field of first cause relevant to

the realm of human occupancy
A tripartite mutual y orthogonal set of coordinates has been discovered by
which location is determined in the region of the spiritual domain com-
monly known as the lower astral domain. The components are:
• axes, label ed agapé, hierarchy and wil ingness to bequest agapé;
• a field of registration, upon which are developed locational attrib-
utes determined by the accumulated actions of a person; and
• a field gradient, which assigns a location to a person of particular
developed attributes.
Those attributes are characteristics of the individual, consequential on their
accumulated actions, and related to intrinsic energy value, wil magnitude,
and movement freedom magnitude. Their actions in the embodied condi-
tion develop freedom of movement in the astral domain through the integ-
ral of their acts based on love, accumulated over al lifetimes of embodi-
ment.
Definitions: (parsimonious)
• Spiritual domain = the realm of continuous existence of the human
spirit and others
• Astral domain = one of the lower regions of the spiritual domain
• Lower astral = the subset of the astral domain where humans ex-
ist while embodied. Identified by grey light giving somewhat ob-
scured vision in a vast space commonly known as the Void
• Higher astral = the subset of the astral domain identified by clear
light giving unobscured vision in a vast space.
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Axes: Fundamental dimensions of this spiritual domain
model

Dimension 1 label
= agapé (a)
Dimension 2 label
= hierarchy (h)
Dimension 3 label
= wil ingness to bequest agapé (wtba)
Dimension 1 range
= 0→100 x 10^3 agape frequency units (afu)
Dimension 2 range
= 0→100%
Dimension 3 range
= 0→100 x 10^3 wtba units
Dimension 1 divisions = unitary steps in agapéic frequency
Dimension 2 divisions = unitary percentage steps (1%)
Dimension 3 divisions = unitary steps in wtba and their subdivisions
Relations
Basic volume of this model of existence
= a x h x wtba
= agapéic space
Lower astral plane (a subset of agapéic space)
= h x wtba
= a plane within which a position is determined for each identity
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Fields:
Positioning field
Es
= h x a2
= a curvilinear field of vertical y centralising tendency having
thickness within and coextensive with the a x wtba plane.
Migration field
Ex
= ∫ Ex
= Incremental shift created by action intended by love.
Many actions must be integrated to create a one-step migration or
incremental shift in agapé frequency.
Field of first cause
In the field of al knowledge - where to start?
The conventional centre of al knowledge is presumed to be the intersec-
tion between transcendence and the realm of the human. This is a funda-
mental error of conception, because the transcendent is not merely co-ter-
minous with the field of al knowledge but completely integrated within it.
The earth-trained mind too easily interprets 'field' as a horizontal plane,
and transcendence as a partial y seen sphere descending vertical y to touch
the plane. This is a false and limited interpretation.
Therefore a different metaphor is required by which to elect an appropriate
starting point. And so the concept of a flat array associated with the term
field is necessarily substituted for by an unlimited volume. Within that
volume, every aspect is everywhere distributed. The criterion of choice is
therefore able to be focused without recourse to geometry.
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In principle then, the ubiquitous quality of love is the best place to start.
And the best kind of love is the unconditional positive regard of agapé,
identical in nature to the directed loving care of an ideal human mother for
its infant. This is no different from the caring concern of every loving iden-
tity. It is the natural love between members of a social group, when not di-
minished nor distorted by other factors. And so whether proximate or dis-
tant, the awareness of and concern for one identity for those around it is a
universal feature of existence, and whether embodied or not.
... And I respectful y decline leftwards input as usual. ...4
And so this uniform field of unlimited dimensions permeated by this quality
of loving nature, is first cause and universal y distributed. Within that field
(and expressly cancel ing from that term 'field' any notion of two-dimen-
sionality), arises awareness of universal concern, universal y distributed and
uniformly so.
Within that field are nodes of possibility, randomly occurring, arising and
passing away. Opportunities for change, whether change actual y occurs or
not. Pulses, randomly distributed, each one comprising a sense of being
pregnant with possibility. A subtle concentration of a statistical y significant
opportunity for change. Not necessarily resulting in actual outcome of
change, and subsiding back into that uniform condition everywhere distrib-
uted.
And so a non-periodic flux, everywhere existent, randomly distributed, is a
universal feature in that field of first cause. And so at every particular loca-
tion, opportunity accumulates then dissipates. And hence time is construc-
ted.
This emergence of potential, radiates. And hence is constructed a perturba-
tion of noise-like character, uniformly radiating from each source and carry-
ing qualities of potential for superposition and subtraction. And so in ran-
dom locations, at such points of superposition the potential for emergence
is reinforced and correspondingly at other locations subtraction is rein-
forced, generating a fundamental wavelike nature, uniformly distributed
and of no particular frequency, yet containing the possibility for local vari-
ation and phase superposition sufficient to force change and the emer-
gence of difference.
4 As will become clearer, the availability of false ideation contributed from the left hand
side requires continuous alertness even during profound states of peace. There is
nothing wrong with this, as all is choice, so harmony can prevail.
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P
(... big sigh ...) There is such a feeling of timeless constancy.
A condition existing beyond forever. A universal background, con-
stantly present, easily ignored. Ever since I woke at dawn, there has
been the background impression "we are ready." ... "We are ready."
I did not expect this. The sense of pressure, slowly accumulating
within me (and located most strongly in my bel y5 and hence con-
tributing to the idea of 'pregnant'), peaking with the sense of 'preg-
nant with possibility', maximum potential slowly subsiding back to
this uniformity of constant non-zero potential. I think I've never felt
anything quite like this in terms of its constancy. (Conventional y in-
terpretable as being in touch with infinity and eternity).

At the moment I'm presuming that the sense of awareness and
presence is separate from that fundamental field and is the con-
sequence of the proximity to me of the node of Dao-consciousness6
contributing this experience so that it registers in my awareness. But
I'm not sure about that.

This is a beautiful lesson of the background to existence. I feel se-
rene to a degree unmatched in recent memory. The impact of living
and relating clouds the awareness of this background to existence.

Mmm. That was very clear. I don't want to emerge from it.
5 The Japanese knowledge of hara-level awareness pertains here.
6 See Agapé Theory: A structured approach to a new beginning for spiritual understand-
ing.
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Contextualising fresh wisdom
The topic of wisdom has an ancient history. The idea of col ecting and col-
lating information so as to construct an ordered and orderly array by which
to confront the complexity of existence; the human ignorance of so many
things; the wil ingness to subsume al unknown things to anthropomorphic
projection of parental substitutes living in the sky or the underworld, has
left its mark on the tendency for humanity to both proselytise and archive
worst-case scenarios. We would prefer to introduce a best-case scenario, if
it could be considered as such. In fact, it is merely accurate. At least, that is
our initial claim. And we claim the prerogative to claim exactly that, be-
cause this is a scheduled interruption into the course of history in the life of
the human. That it might be seen by any other person as anything other
than that is inevitable, and we have no difficulty with that idea. Neverthe-
less it is our task to set out the parameters within which wisdom can be
construed as valuable.
The range of phenomena and behaviour able to be considered in either an
unwise and ignorant fashion based on insufficient analysis, or a considered
review based on a great deal of analysis and accumulated knowledge, is
merely the contrast across time from the beginnings of the human experi-
ment. That being now far in the past, it is merely appropriate to abandon
that as a reference point, and take as a foundation the present context of
humanity as being universal y educated almost without exception; univer-
sal y wel informed; and with a dynamic interchange by involvement with
the information flow through the communication systems developed glob-
al y. This is a far different beginning from when humans first stood upright,
and speaking metaphorical y here, and considered their place in the world
and under the heavens.
Yet because the information in circulation is now too much to be encom-
passed by any single mind, nor even any group in any culture, then given
that context, the specification of the topic area needs careful al ocation and
an emphasis on generality. It also needs to be contextualised within the
largest possible set of principles.
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The process of wisdom acquisition
The concept of the developmental platform is a means by which to anchor
into contemporary production knowledge, the idea of information organ-
isation. An organising principle is essential in order to create relationship
between disparate phenomena and characteristics. So the idea of the de-
velopmental platform is an invention by which to refer to, using suitable
terminology, an organising principle by a framework of reference.
The developmental platform in this instance is that of embodiment, and ex-
perience acquisition through information gathering. The myriad variables
obtainable within embodiment, relationship amongst people and things,
and developed preferences on the basis of acquired experience, whereby
knowledge is accrued concerning the distinctions between optimal and
suboptimal organisation within information and relationship; the applica-
tion of that to the tangible world; and the organisation of that tangible
world according to those principles of optimal arrangement.
The informational density obtainable within the dense physical realm and
embodiment, far outweighs what can be obtained within the realm of eph-
emeral Being. And we express those terms in a way il ustrative of the para-
dox between the contained ideas of time and origin. Being cannot be con-
sidered ephemeral. The notion of time duration contained within the term
ephemeral is inescapable. And so the phrase 'ephemeral Being' is an over-
arching descriptor for the condition of the enlivened physical body and
grown identity. It is the personality established and developed during in-
carnation which is ephemeral. The Being acquiring that information is not.
So this represents the idea of a developmental platform as directly associat-
able with the notion of embodiment, and seeks to distance and separate
the trappings of embodiment from traditional opinions and attitudes con-
cerning that. Changing the perspective from focus on personal identity, per-
sonality development, the sense of identity generated by the local mind;
and encompassing that with the frame of reference which is larger than
that, and yet confined purely to the information contents associated with
that, is a useful projection from the ideas of industrial product develop-
ment.
One such embodiment of the concept set is the idea of the electric vehicle
platform, comprising motive power and power source, and translation of
power to create movement via a set of wheels. The implications are per-
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sonal mobility and its enhancement. The added parameters of style and
performance enable almost unlimited projection into personal and group
mobility, and marketing via manipulation of style.
The analogue of that as applied to the concept of extra-physical identity
and utilisation of the human body-form as a platform for the enhancement
of permanent identity, detaches the discussion from mil ennia of idealisa-
tion, concept sets and language. Dislocating that history is a radical step by
which to readjust attitudes towards the process phenomenon of identity
enhancement.
Therefore the opportunity arises to rearrange the perspective from which
identity development is pursued. It is a radical platform in the sense that
attachment to a particular body is not required. Attachment to a particular
culture or a particular belief set is not required. Being wil ing to consider
the process from a vantage-point independent of personality, race and cul-
ture and even history, is to acquire the opportunity for a fresh or a re-
freshed perspective from which to regard identity and the parameter of
change to that identity.
Again, detaching from moralistic assertions regarding better or worse direc-
tion of change, permits another degree of detachment, and enhancement
of dispassionate consideration of identity and its development. We may
give some examples here:
If it is understood that enhancement of identity independent of morality is
both necessary and desirable for the attainment of wisdom, opens out the
opportunity by which to give measured regard to costs and benefits associ-
ated with identity development, without impinging on the necessity to con-
sider al such experience to be valuable. One can invoke the simplistic
either/or thinking of the principle of Yin and Yang, by which to establish the
necessity of the exploration into both realms referred to by those terms.
And they are exhaustive and expansive. Understanding that evaluation of
such expansive and exhausting experience is a necessity.
... and I acknowledge and decline the information proffered from
the left as usual ...
So returning to the simplest case, to regard human development as an ad-
venture within the realm of time by which to acquire information unavail-
able elsewhere, means that the adventure is rich, complex, nuanced and
fatal. Therefore what survives is the acquired information. Processing that
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is the responsibility of the enduring identity. And it is both amplified and
enhanced during that process.
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Features of this teaching
1. That there exists a realm of existence which is not physical;
2. that it is predecessor to the physical;
3. that it conditions the physical, and
4. that the opportunity represented by this particular aspect of phys-
ical existence, represents
5. an opportunity, for those identities in the aforementioned prior
spiritual condition and existence, to
6. see it as a useful means by which to
7. efficiently transform themselves, in a way which
8. they wish to adopt, and which is
9. wel -established by now.
Therefore it is viewed primarily that it is a spiritual opportunity, a means by
which to grow identity of favourable characteristics, in fact essential charac-
teristics, in their own interests. Given that fact, the development of con-
trary understanding of diverse individuals whose attention is blinkered by
the attributes of the physical domain, should constitute no impediment to
the developed understanding of any person who casts aside their blinkers,
to use that metaphor, and acquires through any means the understanding
of the deeper purpose of the entire construct, or at least the extent to
which that construct is utilised in this way.
The fact that only a percentage of individuals are ready or wil ing to see
value in that broader understanding is of no consequence whatsoever, for
there are many contrary beliefs, and part of the task of development is to
become astute in evaluating the various competing belief systems.
The value of the evidence by which such belief systems are acquired or sup-
ported is one of the aspects of discernment, which is itself to be
strengthened through more practised usage. And on the basis of the cer-
tainty acquirable through the application of that certainty to the quality
and nature of the evidence available and the competing claims and
counter-claims, the individual can discern the depth of their identity, and
the extent to which one claim or counter-claim is comfortably assignable or
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feels appropriate, on whichever level of their own identity they feel the res-
onance.
And so it is that differentiation of their own levels of identity, which is part
of the teaching process by which to discern the superficial levels from the
deeper levels, and note the quality of feeling which is accessible on the dif-
ferent levels of the individual within themselves, and thereby elect to seek
more deeply and take as more highly valued the subtler and deeper in-
ternal resonances, in contrast to the social attractiveness or imperatives in
their more superficial social y sanctioned indoctrination.
Therefore it is the path of every person to become self-discerning in this
manner, which constitutes an aspect of the personal spiritual development
undertaken by every travel er in these domains.
That constituting the general framework of the developmental task aspired
to, there can be discerned within human history a range of levels, to which
can be assigned the protocols by which understanding is acquired. And
given that we are proposing this teaching as a steady-state teaching, it is in-
appropriate to do this on a time basis but rather a population basis, using
parameters which do not significantly change as features, over time of pop-
ulations. It is in fact more directly associated and associatable with the
spectrum of identities who elect to manifest themselves here. And they
constitute and range from the inexperienced to the experienced.
Over history, there have been a few whose experience is combined with a
historical record that have influenced large numbers of others by that his-
torical record, and hence theirs is the basis of some traditions. Religious
traditions in this sense is what we mean. The influence of those is very
widespread through time and yet, as is wel known, individuals who super-
ficial y align themselves with the religious doctrine which permeates the
society of which they are a part, do not necessarily do anything other than
pay lip service to that doctrine, and then live their lives essential y as they
please. And what they please very often includes many categories of
thought and behaviour that are completely at odds with the understanding
espoused within that social indoctrination. And it has always been this way,
and it wil continue.
So the spiritual y immature individual is usual y simply invisible in a culture
in terms of its spiritual understanding. The more thoughtful group of which
we have recently referred to, is distributed more or less uniformly amongst
the conformists in any religious groupings in the culture, and the spiritual y
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experienced few are distributed in the margins of the culture, intent on
conferring directly with themselves in their deeper nature, and with those
who are beyond it, such as we represent - those who are no longer human,
although who have once been so.
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Conscious wisdom focus
And so we come again into your mind and heart and have the priv-
ilege of assembling here and assembling with you and correcting er-
ror and directing your attention in these optimal ways by which to
achieve a restatement of perennial wisdom.

The frameworks of understanding by which to begin to contemplate and
address the opportunity for a restatement to the human community, is ob-
viously not the first, for there have been many; it is not the only contem-
porary attempt, for we are addressing others; it is not the only set, for
other identities, that is, reunited reintegrated nodes of Dao-consciousness
are addressing others in the human community, and we hope and plan and
intend to instigate, a sufficient emergent re-projection of intention into the
complex human to enable a refreshed perspective and set of attitudes from
which to regard the phenomenon of the human, set as they are within al
of life on this planet.
Given the complexity of life off the planet, it is entirely sufficient to confine
our combined attention to the inhabitants of this planet. That is not to sup-
pose that or direct or define that to be an injunction to avoid contempla-
tion of life elsewhere. That would be absurd. The difficulty is of accessing
such life. And as this smal text indicates, the appropriate attitudes by
which to address life external to this planet requires an optimal awareness
of life on the planet, and to come to regard al components of such life with
equal care, respect, honour and intent to conserve. Because if that is not
addressed first, then the naked animal fear of the unknown other, wil be
likely to achieve that content, depicted so often, of mutual antagonism,
threat and war. As a response to unknown other life forms, that in itself is
absurd.
And so continuing our attempt to enable a refinement and re-specification
of the parameters of life on this planet, we have some few more things to
say:
The specification of a framework of understanding has been given in detail
in these recent decades, by which may be construed a developmental path
for every identity cast from the Dao7. The attraction of embodiment is suffi-
cient in many instances to comprise that to be identified as an optimal path
for acquiring information and freedom. And freedom through information.
7 See chapter below on the field of first cause.
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Because the parameters of understanding which enable freedom are pre-
dicated upon enormous ordered sets of information being internalised, sor-
ted and relegated to order. The procedures to do so are natural, automatic
and so techniques seeking to enhance that process are unnecessary.
The adoption of an intended life form and pursuing sequential embodiment
within that life form, is general y sufficient to encounter the complexity of
life, maturation and dying. The recycling of the information accumulated
during that process is sufficient to enhance, in a stepwise process, the ac-
quisition of understanding sufficient to support the accrual of maturity
within each identity.
What has not been addressed so far is the level of consciousness required
of the indwel ing identity by which to consciously facilitate this procedure.
The attribute normal y described as best facilitating that conscious aware-
ness and wil ingness to enhance the procedure of life is general y termed
wisdom. Wisdom has many parameters. The wil ingness to contemplate
wisdom as a self-assigned topic necessitates a certain detachment from, by
sufficient experience of, the many other parameters of life including repro-
duction. And so those few individuals who eschew reproduction in favour
of conscious col ation of their multi-life experience, have the opportunity to
preselect for themselves those strands of thought which seem attractive,
and by which can be optimal y organised the sets of experience en-
countered not only within the contemporary life, but also those other life-
times as may be triggered into their awareness. And normal y it takes a spe-
cific trigger.
Such alternative experience can be directly accessed by a variety of tech-
niques other than triggered awareness. And yet it is that 'stumbling across'
anomalous experience that provides the most powerful stimulus to do so.
At this time in human history, given the generic international denial of spir-
itual identity as real phenomenon, then it is merely optimal to make the
claim that in spite of that world-denying tendency, that at a deeper level of
understanding, it seems merely obvious that the data within a life being at-
tended to exceeds the present life input. And that the echoes and corres-
pondences of contemporary experience provides a halo of referencing8
which can bring within reach sets of concepts adequate to the task of ex-
plaining present experience.
8 The term 'halo' of course is intended here as a surrounding mesh of association, rather
than anything traditionally religious.
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Emergent identity dynamic
We have the opportunity this morning of beginning the next section
of the transmission on wisdom. It is our privilege to join you in this
regard and to direct you as best we are able.

The parameters of existence have been outlined succinctly yet sufficiently
in that transcript just referred to, describing the field of first cause
(20201220 prc Field of first cause)
. Within the parameters describing that,
there are a number of additions which can be made by which to clarify its
structure.
From the perspective of the human, it is structureless. This is no different in
principle to the issues of scale relating to the capacity to observe the phys-
ical universe, whereby viewing it with the unaided eye, there is a more or
less uniform distribution of stars and galaxies distributed across the sky.
And yet focussing into the far distance with the aid of wel -developed tele-
scopes of various kinds, enables more detail to be determined at astronom-
ical scales, showing variation in density such as to differentiate between
areas of greater population density and lesser population density, forming
the now familiar imagery of cloud-like structures on the very large scale.
That is paral eled by a non-uniformity of distribution of the field of first
cause. And we recognise that to introduce this as a structural variance
within the uniform field can only ever be considered theoretical y. There is
no means by which to directly access that non-uniformity on the large scale
of the field of first cause. Nevertheless it is the means by which non-uni-
formity is radiated into the otherwise uniform field of first cause percept-
ible by any individual. And we include identity, awareness and conscious ex-
istence of al types in that description.
So out of sight, as it were, in the deepest regions of this theoretical y uni-
form field, there is non-uniformity. And so the term 'local uniformity' is ad-
equate and sufficient as a descriptor by which to specify the nature of the
field of first cause.
That non-local non-uniformity is the theoretical and actual source of some
of the examples of perturbation which influence the field of first cause in its
local domain, and beyond which no human exists. This can be related to
the ideas contained within the field of existence containing the *observer*
and the multiple universes (see The Matapaua Conversations 2013: 20).
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That in itself is an example of anthropomorphic projection and the inferring
of distant wil into the field of the local existence. It is more remote than
that and without ideation, therefore best characterised as impenetrable to
the human intel ect. It is essential y random and abstract and beyond ana-
lysis.
Nevertheless, the radiative non-uniform impulse introducing local change
in the local field of first cause, introduces a non-zero perturbation that acts
as random stimulus influencing the dynamics of variation in possibility, af-
fecting the local field. And that is as close as may be described the condi-
tions deflecting uniformity just sufficiently away from a zero value, to im-
plement real possibility of change. And so these waves of possibility ran-
domly combine to force local concentrations in that field of first cause, such
as to form a self-sustaining accretion of density. And because the attribute
of consciousness is one of the qualities of the field of first cause, when that
is concentrated, self-awareness begins. From that construct, identity is real-
ised.
The distinction between what comprises identity and what is apparently
not identity, establishes a boundary in awareness, and so condensed
awareness becomes self-aware.
The path beyond that point is undetermined. And time is essential y ab-
sent. Nevertheless a definable something is thus derived from uniformity,
and a life begins.
Endless options confront it. Without yet encountering the realm of time,
developmental possibilities have no meaning. And yet change has been in-
stigated and continues. This is the paradox of being and becoming.
By this, we emphasise that the process of formation of identity has neither
beginning nor end in any terms meaningful to the human. It is a given. It
can be thought of as a constant. Therefore there is no possibility to con-
sider a limit in identity. It is a continuum and a constant arising of possibil-
ity. And so the idea of mass dynamics being constant, is of course not the
same as the potential awareness of any single identity.
And so, as we have articulated at other times, the identity in formation in
its singular case, elects opportunities from the range of possibilities that
surround it, and some individuals in formation elect to associate with the
physical domain. Of that set, an infinitesimal number elect to associate
with the realm of possibility on this planet. Some subset of that, elect the
possibility of co-association with the human animal. It is impossible to cal-
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culate numbers, apart from the arising of identity and co-association with
human bodies, which can be counted. What is obscured in that is that the
same identity elects multiple bodies through time, and not necessarily in a
linear series. Nevertheless identity cycles through bodies, gaining experi-
ence, which leads to the formation of enhanced identity. The outcome of
that is wel described and we wil not reiterate that further.
And so from remote beginnings, identity emerges within the human form.
Its end is re-absorption into that field of first cause, carrying a combination
of information and constructed knowledge. It is neither possible nor relev-
ant to describe any further detail in that field of becoming.
So essential y, identity arises, undergoes a process, then vanishes from
awareness. It does not vanish to itself, merely from the field of awareness
of any individual currently embodied. It may return into awareness and oc-
casional y does. And chooses one or more embodied individuals as target
of communication, as in this case. And for specific purpose, and for love.
P
Mmm, goodness me !!! Wel , that was quite a trip! (to the
furthest reaches of beginning)
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Freedom and consequence
There are several other factors we would bring to your attention at
this time:

Initiation into adulthood is conditional upon completing the variety of de-
velopmental tasks normal y cal ed 'growing up'. These comprise being
mothered, which implies receiving nurturance in the form of breast milk,
then prepared food; affection, loving contact, warm embrace, so as to cre-
ate an identity anchored within a known context and safe support.
The initiation by acknowledgement of adult status, is a useful termination
of the forgiveness for ignorant transgressions usual y accorded an unready
identity. An adult is considered to be self-responsible, and rightly so, for
they pay with loss of freedom or loss of life should they profoundly trans-
gress societal rules. It does not matter in the slightest exactly what those
societal rules are. But to be seen to have transgressed them earns the ap-
propriate consequences and condemnation.
To the conformist, no penalties are required. To the non-conformist, penal-
ties depend on severity of transgression. This conditioning in both the years
of physical and mental growth and the ongoing development as an adult, is
a powerful contextualisation shaping attitudes and actions towards compli-
ance with the societal norms. It should not be this way for al , and special
sanctions al ow what would otherwise be considered abnormal behaviour,
under special categories of license. Those licensed to constrain the popula-
tion or even kil them, are individuals trained for the special purpose of so-
cietal control. Like al good things, too much can be harmful. And excessive
constraint on a population inevitably engenders resistance and non-compli-
ance. But in general terms, the special license granted to those who would
force compliance upon others is itself expendable and may be taken away
from those who exceed their mandate.
In the field of first cause, none of this is either required or applies. There
lies ful freedom, because every act is by intention, and every act brings in-
formation able to be processed into knowledge. And so limits of al kinds
may be explored and legitimately so. Therefore those very acts of con-
straint of others, acting in defiance of others' preferences, exploring il -wil
as much as generosity, are al essential y valuable in coming to an under-
standing, without the constraint of either culture or religion, morality, or
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the experience of loss at death, or denial of any kind. There are no limits to
the freedoms enjoyed by those existent within the field of first cause.
The paradox is that the field of first cause is co-substantial and fully inter-
penetrative with many other kinds of domains including the physical. That
ful freedom to act without restraint is just as logical y applicable while em-
bodied, as when without confinement into the physical domain and a phys-
ical body.
It is exactly the accumulated wisdom of cultures, having col ected and pro-
cessed and stored in recorded form the observations that some kinds of be-
haviour are better than others, that is responsible for the initial injunctions
given to any growing person to behave this way instead of that, and adopt
this attitude instead of some contrary and potential y more destructive atti-
tude.
This cultural wisdom, therefore, is necessarily accorded great privilege and
is encoded into educational systems and curricula by which to fashion indi-
viduals able to cooperate and act preferential y from love. This is in direct
contradiction to the other strand of natural understanding deriving from
the benefits of seeking and attaining power. And particularly, power over
others.
So this competition for what is conventional y termed the 'hearts and
minds' of individuals comprising a society preferring to be civilised, is a
highly desirable attribute of cultures who have sufficient history to record
and promote these values. That does not prevent many individuals, intent
as they are in their life path to explore the values and activities shunned by
rational and civilised culture, and utilising such techniques as they discover
to assert their wil over others.
These delineations of better and worse behaviour and better and worse
consequences have been laboriously explored and recorded in culture after
culture through time, converted into laws and prohibitions and education
and invitations to best behaviour, such that it is completely unnecessary to
belabour any aspect, as they have been fully explored. It is merely sufficient
at this time to refer to such things and say "these things are wel -known,
producing reliably predictable consequences now on record across multiple
cultures and large periods of time in the human record."
Our contribution at this time is merely to reassert the legitimacy of every
exploratory activity as essential for any individual seeking to come to know
first-hand of the costs and benefits of seeking al limits in the spectra of be-
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haviour, leading to subsequent understanding. As each life ends, and the
identity detaches from the physical form, carrying with it the accumulated
information from the life, this 'precious cargo', as it could be construed,
takes its place in the spiritual repository at the higher self level9 and is pro-
cessed into complex understanding based on the record of facts derived
from incarnation. Every subtle detail is thus transported, as is now on re-
cord in countless cases of recal of the phenomenon of the near-death ex-
perience.
This rich and voluminous record from each life is brought into coherent un-
derstanding, and available to the individual in any lifetime to the degree
that they are connected to their history. It is obvious, therefore, that any in-
dividual retaining such connection is likely judged wiser in their community
than any individual permanently disconnected for whatever reason from
that bountiful record.
This is a fundamental reason for the now near-universal recognition of the
value of spending sufficient time focussed inwardly so as to enable exactly
such re-connection10. The only lack is the universal recognition of purpose,
in that a framework of understanding explicitly supporting the virtue of
promoting such reconnection is not always present.
It wil be obvious that the denial of spiritual existence present within the
education system now in most countries, actively repudiates the possibility
for such connection. Yet in spite of that, those intrinsical y wel -connected
individuals come to their own decision and conclusion and act accordingly
to foster it.
... And I respectful y acknowledge and decline input from the left. ...
So we come on this day to sustain the intention to continue this project for
the benefit of those individuals who may find this smal publication and be
constructively influenced by it.
P
I real y like the emphasis on freedom being given here. It is
so respectful!
9 See Appendix 3 on Psychosynthesis.
10 See Appendix 2 on ‘connection experience’ and Maslow by Sosteric, M.
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Immersion within models
The relation [ Es = ha^2 ] is a suitable expression by which to synthesise an
impression able to be converted into imagery representing the phenomena
of a conceptual space, within which can be mapped location and change in
that location through the developmental arc of becoming.
And we use the term ‘arc’ to represent a curvilinear bisecting element
within a nominal cube, this cube being on the largest scale imaginable. It is
intimately connected to the 0.6m cube currently under construction and is
the space actual y referred to by that model. It is a poor representation of
the actual space under discussion, and the idea of space is itself a meta-
phor, because the transition is one of frequency, not distance.
The intrinsic difficulty in visualising, feeling or even contemplating change
in frequency, is a primary impediment to the effectiveness to our capacity
to transition a metaphor from the mental realm to the phenomenal realm,
by which to inform and perhaps even educate any alert human mind as to
its circumstances. Nevertheless, these are the available tools at hand.
The representation of frequency is wel established in the community of sci-
ence. The oscil atory action of a physical object can be manipulated in sev-
eral ways to drive palpable experience and show the phenomenon of res-
onance under perturbation by mechanical y applied force. And this can be
simplified geometrical y to a planar surface or region, oscil ating perpendic-
ular to the plane or paral el to the plane in one direction or another or in
circular fashion. The phenomenon of resonance can be sensed directly by
mechanical vibration amplitude, or indirectly by the ear as a consequence
of such vibration transmitting energy as sound.
And so this spectrum of frequency and locations within that spectrum of
oscil atory modes at a maximum amplitude can be both directly apprehen-
ded and plotted on a graph representing those conditions. What is less wel
apprehended are the phenomena within shamanic space, whereby condi-
tions of varying frequency determine an identity's location and various
tendencies affecting its nature. And yet, even that can be plotted on a
graph and given some meaning.
By this, we attempt to describe location as a condition of natural resonance
determining location both within that representative model and the space
to which it putatively points. Because there is a directly perceptible phe-
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nomenon within the refined awareness, within the condition of being suffi-
ciently broadly focussed, still and acutely aware condition of the human
mind, whereby through subtle perception, one can distinguish one's place
within that frequency-space. And through attending to the variations, one
can observe the presence, absence and relative location of any other iden-
tity and its nature, within that space. When mapped into the Void, these
observations are the substance of our discussion.
And so within the col ected work on Agapé Theory, the immersion within
that model and the emergence of that model-set from identity within that
frequency-space, is the context within which this short text on wisdom can
be placed. It is both theoretical and actual background for the foreground
of personal experience and developmental knowledge. Contextualised
within those frameworks, identity undergoes development which can be
mapped on those models.
An essential aspect not yet addressed formal y, is the impact of what we
choose to cal consequences of choice both left and right. Within that curvi-
linear space, as if tangential to it, there is an observable consequence of a
righteous choice and a 'leftish' choice, as we are choosing to identify it. And
this can be traced in older descriptions of spiritual knowledge and con-
sequence. By this, we identify that there can be described a geometrical
impression of a decision towards order or towards chaos, which is an incre-
ment in location on that curvilinear plane. Its extent is such as to render the
consequence of any particular decision infinitesimal. And yet in this one
thousand lifetime model, there is a movement towards order or away from
it, depending upon the decision made. And we refer to the il ustrations be-
low.
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So these form guiding principles expressed in a binary choice, expressible
through the contrast between a decision for love or a decision for power.
And given the number of decisions in any particular life, the statistical vari-
ance can accumulate one way or the other, resulting in a stepwise progres-
sion of increment in level, of one or two steps at the outcome of a life. That
can either be increment or decrement or zero. And so this dynamic pro-
gression is a product of each lifetime's experience, affecting location at the
higher-self level and determining location in that developmental arc
through the curvilinear space represented by the formula Es=ha^2.
And so the utility of that model is to provide a conceptual representation
adequate to describe the developmental arc of the human on the purely
spiritual level, affecting its nature and tendencies and maturation from na-
ive node of Dao-consciousness 'cast from the Dao', to use that language,
implemented into existence by accretion out of uniformity in the field of
first cause; its stepwise progression to a different level in that field of first
cause; a different status in col ected experience and knowledge; and con-
sequent new opportunity for its further progression. For, having undergone
many categories of experience while embodied, archiving that experience
at the higher self level, emerging again and again into incarnation, and re-
peating the process the number of times necessary to forge the desired
knowledge and commitment to loving-nature.
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Because the path of each individual is a product of their particular decision
series, it is neither exactly predictable nor representative of any particular
individual. But a general tendency can be mapped, proceeding from least
experience to sufficient experience and represented within the 0.6m cube
model as proceeding from zero hierarchy; twenty-five thousand agape fre-
quency units; and forty-eight thousand units on the wil ingness to bequest
agape scale. And achieving an endpoint of one hundred percent hierarchy;
thirty-five thousand agape frequency units; and forty-eight thousand point
zero zero zero zero one units on the wil ingness to bequest agape scale.
These units are meaningful only within the terms of this model set. The
model set is a mental-level description for obscure reality. It nevertheless
represents a describable representation of the developmental arc of the
human undergoing a state transition, as detailed elsewhere (20141112 prc
Model of shamanic void
)11.
Within this model set wil be found echoes of historical descriptions com-
prising other attempts to find meaning and purpose in a human life. We do
not say that the developmental path thus mapped is desirable. We merely
say that it happens. It is outside of time. There is no means by which to in-
fluence the rate of transition. And yet an impartial regard for the situation
of any human can help them find a probable stage and state in that devel-
opmental arc, comprising their current position in that path. It notes that
the qualities of others, in their observed behaviour and attitude and value
set, may distinguish them as being at a different location.
An imperative is to not regard one as better then the other, for al identities
are equal in this developmental path, both at the outset and at the point of
transition beyond it. Social hierarchy is completely segregated and separate
from the attributes being described.
And so by these descriptions we attempt to inculcate into human aware-
ness a representation of a core-level difference potential y existing between
one person and another during incarnation. These distinctions are com-
monly only perceivable under duress of social upheaval and enable the
quality of 'steadiness under fire', to use that military metaphor. The imper-
turbability of the experienced identity is natural y an attribute of only a
smal portion of incarnated humanity.
11 See verbatim transcript in www.agapeschool.nz
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Depth of Serenity
Coming into the realm of time and space is a necessary prerequisite for the
manifestation of an embodied life. That does not absolve responsibility on
the part of any individual to maintain alert awareness for their condition of
being.
An aspect of freedom not yet addressed, is the resolute maintenance of the
condition of balance, which means freedom from malign influence. In the
same way that freedom from ecstasy with its potential for mania is
prudently avoided, so also freedom from contagion, confusion and depres-
sion, with its potential for life-ending madness.
The middle way between those two extremes has its own parameter of de-
gree of serenity. One can characterise serenity in terms of its sense of light-
ness or heaviness. The quiet joy associated with light serenity is its own re-
ward. Serene heaviness carries qualities of imperturbability and perhaps
immovability, yet without any trace of darkness or turbidity.
And so this brief description of an available spectrum of feeling while main-
taining the middle way, can be easily contrasted with the sense of being en-
meshed in a net of dark confusion, leading to the potential for entrapment
by indecisiveness and lack of clarity.
We show these things for the explicit purpose of bringing more clarity to
options within the realm of being. This is a condition and a description un-
related to al issues of embodiment. Social connotations can add to or sub-
tract from these qualities, yet remain intrinsical y separate from them. The
clarity available within the realm of finite awareness of being and the con-
dition within that sense of being, can be discerned distinctly and separately
from al issues of embodiment, and particularly on the social level.
We emphasise these things at this time explicitly so as to encourage dis-
cernment of the distinction between matters of being, and matters of body.
The physical, social, intel ectual and psychological aspects of being are
hereby identifiable as distinct and separate from intrinsic spiritual identity
and condition, and the factors pertaining to that on the energetic level, as it
is sometimes identified. We prefer the language of spiritual existence, be-
ing, and identity to assist the differentiation between these levels of being.
We hope to clarify a description of condition of the variety of the levels
within the organism, as distinct from conditions of the level of the spiritual
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A Transmission of Wisdom
identity, which is actual y a historical y confused representation of the con-
dition of primary being.
And so what is being attempted here is the first steps in clarity of descrip-
tion, while attempting an accurate anchoring to conditions within primary
being. The 'field of first cause' is itself a nomenclature applicable to that
distinction. The sense of identity within the field of first cause natural y
never changes, even while the sense of habitual locus of identity fluctuates
in and out of embodiment, with al of its psychological, social and bodily
levels committing attention.
The chal enge in every lifetime, then, is to begin to differentiate between
attending external y, attending internal y, and recovering the sense of ori-
ginal identity within that field of first cause. That is the prime intention be-
hind the injunction to 'know oneself'12.
A tool enabling that is insight meditation. An exemplary example of that is
Vipassana13 meditative practice. This procedure for identifying the different
levels and layers of existence, attention contrived or control ed to each
level, and the skil of discerning the distinctions between embodiment and
its issues, and original identity and its intention. That is the point of every
multilayered model contrived through time in culture after culture, religion
and science, by which to comprehend the dimensions of being human. The
human being, in its continuous existence, in contrast to the doing of em-
bodiment.
We celebrate the intention to inhabit the condition of serenity as first pref-
erence. From that location within identity, al other levels can be seen in ful
clarity, embodiment notwithstanding. In these ways we show love.
This download came after a conversation with a co-meditator, shar-
ing our intentions for the coming year. Near its end I registered a
feeling of discomfort with the quality of the emotional-level link en-
gendered by our conversation and was slightly abrupt in terminat-
ing our otherwise enjoyable discussion. She had been describing a
lack of clarity in her plans and some confusion she was feeling and
that she would wait until clarity came before committing to any par-
ticular course of action.

12 A primary motto of the Delphic oracle (440BC)
13 See https://www.dhamma.org/
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A Transmission of Wisdom
I felt the sense of an emerging dark net of confusion enveloping me
and so worked to disconnect from it through auric cleansing and
was quickly successful, thereby finding myself inhabiting clarity and
serenity again. Then I registered unexpected chil after going outside
and wondered if it indicated the presence of identity and opportun-
ity to receive more input towards the new book on this day of
Janet’s absence. And so it was.

The image that came during this download enabled its description
and was of something that reminded me of the Jewish mystic visual
conception of the Kabbalah, with a strong central column indicating
primary being, and grouped around it, various clusters representing
the factors associated with secondary being and its qualities and re-
lations. Although I have seen such images I have never understood
them as I know no Yiddish. Should it be the case that that Kabbalah
image represents those things here described, then that might
provide a connection with ancient mystical Judaic practice and un-
derstanding.

What was clear was that the levels being referred to here represen-
ted connections at various heights on the central column and that
one could freely move on that axis of intrinsic identity.

20100513 Transcript 1414
P
What I heard was “I can't do this alone; they can't do this
without me.” The reason they have shown me the dantien shrouded
by thorns is because it constitutes a problem! It's not a random il-
lustration, it's il ustrating a specific impediment, therefore it is to be
taken seriously. That I've been hiding in eating and reading and
sleeping and it is important to face this.

20100513 Transcript 15
P
I seem to have committed to a 3 day fast in order to assist
the process of clearing or releasing the characteristics that caused
the self-portrait to look so thorny. So far there has been, or what
appeared to emerge in memory, a statement “you'l never take me
alive!!” - indicating determination against opposition, a wil ingness
to die rather than change. Also I think a wil ingness to go to the
flames rather than become corrupt by either adopting corrupt prac-
tice or corrupt beliefs or become part of that corrupt Catholic ad-

14 See www.agapeschool.nz
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A Transmission of Wisdom
ministration, being the Cathar experience (~1200CE), or at least one
of them.

Which is partly a central determination for freedom at any price,
even if only by relinquishing the current incarnation. I wonder how
that is balanced out by death by hanging, death by guil otine, death
by torture, death by sword. Because I have this image of in some
sword-fight, abandoning the body to death by just ceasing to fend
off the attack and just holding my weapons aside and al owing my
body to be run through in the heart; giving up the fight, acquiescing,
perhaps, to what felt like the inevitable. Hoping to come back in
better times – wel , here I am!!!

So is it just a habit of resistance, perhaps, that is the impediment?
Desire for supremacy? Desire to be right? Desire to impose my wil
and make other people change their minds? What right do I have to
do any of that?

20100513 Transcript 16
P
In the meditation a little while ago I seemed to be surroun-
ded by a crowd! More and more and more came, until there was an
image of hundreds of people, al at my level and the impression I
had was they were al 363 prior selves. I had the impression of a
great variety of different races and dress or undress, and the idea
that I needed to defend myself was diluted by the combined wil to
defend me – the idea that I already had a great crowd on my side.
That's a very foreign feeling! But a rather comforting one. Oh what
a lot of different people I've been! But does that make any differ-
ence to my defended nature? Or bristly resistant nature? I don't
seem to get any clear answer to that apart from “no!”

Is the Ida, Pingala and Shushumna on the hara level? Is that an-
other reason why it is seldom perceived.

You have stated the answer correctly.
So to state that as the aligning key to the migration field is to
provide a complete answer?

Yes.
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Additional parameters of Love
There are some additional dimensions or facets which it is now appropriate
to introduce. These may help clarify the confusion developed in attempting
to integrate the picture thus far.
First, there is the capacity to move. In the lower astral the capacity to
move is natural y restrained by the characteristics of the individual, more
than the characteristics of the place.
The term [integral Ex] as we have elected to name it, is a composite term in
its own right and made up of several sub-dimensions.
• The first of these is the intrinsic capacity to love, as we have indic-
ated15.
• The second of these is the capacity to give out love.
• The third of these is the capacity to accept love, as we have spe-
cified previously.
• The fourth of these is the choice between intimacy and ecstasy. We
wil need to explain this odd choice of term rather more, for it func-
tions at a somewhat different level than simple quality of being.
Ecstasy of course is chosen because of its relationship with pleasure and
the capacity to ascend that pleasure through the various centres on the
auric level. Where that is fixed at the survival or sexual levels then that is a
relatively low order of capacity for ecstasy. Higher development or more
experience commonly transfers or increases the mobility of this capacity for
ecstasy into the higher levels in the aura and functioning of the individual.
Intimacy of course is the capacity to be intimate with another person, that
is, blend themselves with the energy of another person on the auric level.
It also relates to the mind under normal circumstances, but we are speak-
ing of the energetic level here. So the capacity for intimacy is to freely ex-
change energy on those same levels of the aura. A ful y intimate pair are
wil ing to exchange energy on al levels. Very commonly, that wil ingness is
confined to the survival and sexual levels and then conflict emerges at the
wil ingness to exchange energy on the wil centre.
These qualities thereby condition the individual capacity to move in the
lower astral. It is for this reason that they have been associated here with
15 20151121 Willingness to receive love
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this model, that they give specific information about the non-organismic
level within the ordinary embodied person. These capacities are often re-
lated to quality of mind, when they are more accurately assigned to qualit-
ies of spiritual experience, for that is where they manifest. They are associ-
ated with qualities of mind and constitute qualities of emotion but they do
not originate there.
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The capacity to give out love
The next level to be examined is the wil ingness to give out love. This also
is composite in nature with several underlying dimensions.
The first of these secondary dimensions is actively developed by the en-
quiring mind. This of course is a feature of infant-hood and is normal y and
natural y developed within the pair-bond with its birth-mother. It can be
truncated by absence of the birth-mother and thereafter affects the child
for life. In the absence of the birth-mother but the presence of a substitute
carer, it is truncated but not absent. If there is trauma in the life of the
birth-mother at or before, during or after the birth, then that is also a cause
for truncation and affects the capacity to develop intimacy with another
person unless actively recovered from. And by actively in this sense we
mean through the processes of deep therapeutic change through interven-
tion.
The next capacity influencing the development of intimacy, and constitutes
the beating back of the searching for intimacy by a rejecting carer, or any
other person who actively rejects the overtures for involvement by the in-
fant. That bruising or destruction of the urge for the development of intim-
acy, again is subject to remediation in later life, but very commonly the
pattern is established and not changed and affects the expectations of oth-
ers concerning their wil ingness to achieve intimacy with them.
The third characteristic is the development of fear. This relates to the tend-
ency towards fearfulness generated by accumulated experience, life on life.
Where the infant has no experience of the generation of fear, an almost im-
possible condition, we might add, then they wil have uninhibited capacity
to trust anyone or anything in their proximity. The more normal condition
of some to considerable prior experience of fear natural y conditions the in-
dividual's development in terms of its expectations concerning the trust-
worthiness of others.
Where there has been high experience of fear and little soul-level remedi-
ation of that, then the capacity to develop intimacy is highly inhibited
through the severe unwil ingness to trust, as manifest in the infant and its
subsequent life.
These are the main factors conditioning the wil ingness to move in the
lower astral. It is for that reason that they manifest at the end of a life be-
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A Transmission of Wisdom
cause they relate to the nature of the individual both prior to and as de-
veloped through the life, so that by the end of the life if they are un-re-
mediated, then they manifest with the same strength.
So the individual of low trust, of low intimacy, of undeveloped capacity for
ecstasy and undeveloped wil ingness for intimacy, is constrained in its capa-
city to move in the lower astral on exit from the body. These are the qual-
ities of experience which produce that condition, and although conditioned
also by the circumstances of dying and their beliefs about and understand-
ing of existence as a spiritual identity and their natural trajectory at the end
of a life into the clear light and beyond, where there is a choice made to
not immediately do that, then they are confined to that degree and more
likely to manifest as one of the individuals stuck in association with the
physical and constituting what we term a lost soul.
So these flexible and complex interactions on these various different di-
mensions are the reason for the variability in post-death experience. A rigid
examination of the individual prior to the beginning of their dying process
could give some indication of the likelihood or otherwise of their difficulty
in transition, but of course this is never done and would in fact be of little
advantage.
What would be sufficient is simply to recite to the dying individual the fol-
lowing:
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A Transmission of Wisdom
Recitation for the dying
Recognising that you are a soul currently in the process of exiting
the body, you wil be set free from the constraints and limitations
imposed by that body and wil be free to move at the time and con-
ditions of your choosing, to depart from this place and these people
and return to the clear light, where you belong.
The path to get there may be short or long, but it is easy if you are
simple in your intention to gladly exit this place, taking with you the
information you have gathered through your life here, and proceed
with goodwil and love for those who remain, but without attach-
ment, recognising that their task is done, as is yours; that you can
take nothing with you other than your own being and al of its ac-
quired information.
The task when you get there is to integrate that information into the
being who you are, and then evaluate your future prospects. You
wil get help with this so there need be no fear, for you go to a safe
and loving place and wil always be accepted there. There wil be
those who come to find you at the time of your departure and wil
be wil ing to guide you home to the clear light. For that is where
you are going, and it wil feel like coming home. Go in peace and
love, and rest.
The repeated recitation wil be sufficient to inculcate into the mind of the
dying individual that relaxation into the process is their best option. And
when coming into that condition of departing with consciousness rather
than expecting to stay, or if there is also an expectation to stay, to know
they have a choice about how long that may be. For when their unfinished
business is complete, they wil know on the conscious level what the next
thing to do is. That wil help them.
The recitation repeating need not continue past the time of death. This is
contrary to other traditions, but once the individual's body has ceased to
function then the individual is already separate from that and having heard
it prior to their demise, they need not hear it again. If it was not heard
prior to their demise then having identified a connection with them, one
recitation is sufficient. Where there is doubt about the connection with
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A Transmission of Wisdom
them, to re-establish by intention a connection with them, a recitation of
ten times is usual y more than sufficient and need not be exceeded.
This is our specification for dying practice. It wil be sufficient for al circum-
stances, and we give it with love in order to bring directly into the English
language knowledge garnered elsewhere.
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A Transmission of Wisdom
After-death mobility
There are several more features which we wish to discuss:
The first is the wil ingness to give credence to the memory of being spirit
during the lifetime. There has been a persistent theme throughout human
history, whereby the bulk of the population has always rejected the theme
that one is spirit first, last and always. That accumulates, as does any other
historical tendency within personal experience. And even though there
may be times when an individual is intrigued with or engaged by cultural
belief about such things, it does not necessarily mean that their personal
perceptiveness is of a sufficient order to personal y verify such things. And
so in most individuals' sequence of lives there comes a time when the indi-
vidual is exposed to, by their accumulated life experience, incontrovertible
evidence that that is the case, or at least sufficiently powerful experience
for them to make a permanent shift in their wil ingness to grant credence
to the theory that humans are spirits.
The one through whom we speak at this time has made that transition in
this lifetime. There have been other lifetimes when he has been involved in
that consideration, has sought those categories of evidence, but has been
relatively unsuccessful; has seen others, has witnessed their transition from
relative disbelief to relative certainty about such things, and so that pattern
and habit of resistance has been wel indoctrinated into his identity on the
spiritual level.
This curious condition of doubt as to one's nature is part of the reason for
the pattern of self-doubt in general, coming as it has only relatively late in
the life, to conviction concerning first, that legitimacy and capacity for dis-
tinct self-wil as an expression of personal identity; and also a relatively late
transition into an appreciation of the reality of the identity as spirit first,
foremost and always.
This combination of factors and tendencies is an inhibiting factor even yet
in his wil ingness to simply acquiesce to spiritual input. This habit and pat-
tern of doubt of the spiritual-level input generates this resistance, and is
the origin of the necessity to confront that resistance through the image of
the dantien surrounded by those dark thorns, the thorns representing that
resistance and unwil ingness to be impinged upon by contrary belief. So
that having been brought more ful y into awareness, the opportunity exists
again for a stepwise reduction of that inbuilt resistance.
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A Transmission of Wisdom
So although the accumulated material may give the impression of one end-
lessly wil ing to confront these issues, at a deeper level that is not the case
and there has been only a slow weakening of that resistance over several
decades. That is not to register that as justification for such resistance,
simply describing the condition of this particular individual as shaped by his
personal history over many lives.

Caption: My imprisoned heart – actual y dantien and developed spiritual
personality (20100511). Drawn during 16 day Vipassana-style solitary self
retreat at Matapaua, NZ.
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A Transmission of Wisdom
So coming now to the issue of persistence of that new-found certainty con-
cerning the spiritual nature of identity, there is no guarantee that at any
other time or place, that certainty wil persist in the face of that resistance,
for the one is long established and the other is relatively new. So in that
sense this is a delicate balancing act between those two significant person-
ality features, and we require persistence of our own in order to address
that. Nevertheless the accumulated achievement to date is sufficient to en-
courage us in our making of a new path into the identity, if we may express
it in that way.
Avoiding enthusiastic conversion
Turning now to the aspect of identity as looking outwards into the develop-
mental path and the manifestation as a spirit within humanity, there are
the inevitable dissonances between developed personal belief and those
developed personal beliefs of others. There is nothing wrong with this, it is
in fact inevitable. There is no intention, we say again, to proselytise or do
anything other than simply present this as the record of one man's con-
frontation with his persistent old beliefs. The fact that we have elected to
use that as an opportunity to bring again a description of spiritual life into
physical life, is nothing other than an expression that the opportunity was
taken, for transitions of this nature are useful opportunities for the enthusi-
asm that this fresh understanding can bring.
The downside or drawback or disadvantage of that is that such enthusiasm,
unless curbed, and especial y where there is access to sufficient social
power, becomes an exercise in conversion of a population and the trans-
ition from one rigid set of beliefs, even if disbelief, to another set of rigid
beliefs. And there are examples of this through history.
On this occasion we would prefer to avoid that, and in most instances, in
fact that has been the preference. Nevertheless the human-level enthusi-
asm for such things is normal y sufficient to contravene any caution on the
spiritual level.
And so with the new understanding, an individual launches themselves into
proselytising to any who might listen. And if they are a sufficiently charis-
matic personality then they are granted the status of purveyor of new in-
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A Transmission of Wisdom
formation, new inspiration, new understanding, a correction of error, and
gather around those who wish to be inspired in such ways.
This is not the intention on this occasion, once again, and it is rather un-
likely on this occasion that that wil be the result, as a consequence of the
different structures in society which are going to be utilised by which to as-
sign this teaching into international visibility. Given the new structures in
society and the communication methods available, there is now no need to
rely upon the enthusiasm of any particular individual or his contemporar-
ies. It is sufficient to utilise the information dispersion systems now wel es-
tablished and, given relative disregard for time, to simply al ow the inform-
ation to penetrate to wherever it may be acceptable. This departure as a
trajectory towards possible influence is a consequence of the technological
development previously unavailable,
So we both intend this and celebrate the possibility within it, and yet seek
to anchor the material within the constructs of thought already estab-
lished. Those constructs of thought can be enumerated briefly as being of
course the understanding of social humanity, anthropological humanity,
psychological humanity, philosophical humanity, the more recent develop-
ment of the transpersonal understanding within psychology, and the histor-
ical understanding, diverse across cultures, of spirituality. The fact that that
psychological understanding of spirituality is commonly held within reli-
gious structure need be no impediment at this time. So the relevant under-
standings from the diverse religious traditions can be taken as points of
contrast and similarity with this new delivery of refreshed understanding.
So in this context, each of those features wil need to be identified, dis-
cussed, points of similarity and difference, agreement and disagreement
mapped out in some detail, and we begin the first part of that now:
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A Transmission of Wisdom
The willingness to move
The preparations for the meditation have become extremely simple,
as you have just observed. The inner voice has become clear. The
mind at rest has become still. The turbulent dreams are merely a
symptom of accessing a deeper layer of the mind which has yet to
be cleared. This is not an error but a simple consequence of the
times spent alone with this set of intentions.

We come now to the articulation in a deeper way of the wil ingness to
move in the astral domain. Up until this point we have been dealing with
the capacity to move.
The wil ingness to move in the astral domain is first determined by an
awareness of one's condition and location. One's freedom and capacity are
the next issues. As we have already articulated, freedom and capacity
come with experience. The recognition of the experience is the only poten-
tial y missing step. Therefore if one is at pains to clarify to a person who is
dying that they are already experienced, then that gives them conscious-
level understanding by which to access their experience and feel the con-
sequent freedom. When that is done they know that they can move if they
choose to move, if they are wil ing to move. The wil ingness to move
relates to the degree of unfinished business, so that if there is none, if they
feel at peace and complete in their aspirations for the life, then they simply
leave without regret and without looking backwards, knowing that their
task is done as they planned it. If they do have unfinished business then
they can attend to it promptly, understanding their condition, knowing that
wherever their need may take them, they can go there and complete it.
So the awareness of the freedom to move, the capacity to move and the
wil ingness to enact that are sufficient. That is why that is specifical y in-
cluded in the specification for dying, hidden by implication but nevertheless
there. Lurking fear and uncertainty, however, can engulf the entire process.
That is the reason for the repetition, so that as the individual's beliefs are
chal enged, if the content of the specification for dying is unfamiliar, then
layer after layer, the fear and uncertainty wil become exposed as contrary
material and become addressed and released as the understanding and ac-
ceptance penetrates the mind of the dying individual.
Once the person is already dead and in the situation where they have not
had the opportunity to have these things shared with them, then the fear
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A Transmission of Wisdom
and uncertainty are able to be addressed immediately, because the trans-
ition into a true awareness of a persons state and capacities can be done in
one recitation.
If the person is sufficiently recalcitrant, of course, or is otherwise inaccess-
ible in their understanding, then no amount of recitation wil change that.
But for al but the most recalcitrant, that procedure wil be adequate.
Were this process to be adopted across al the worlds people, then there
would be a progressive reduction in the number of individuals retained in
proximity to the embodied population, and the world would be to a degree
calmer. For it is to be noted that the influence of the recently dead on the
residual embodied population is not large in fact, because most people are
not that closely attached to those who have passed, nor are they typical y
particularly sensitive to post-death interference. But the percentage of indi-
viduals who can and do make effective contributions to disturb the lives of
the stil -embodied are neither tiny nor trivial. So without putting numbers
on the situation, which is not a reasonable thing to do in this instance, then
we would simply persist in our recommendation that for the sake primarily
of those who are exiting their lives on this planet, and also for those they
leave behind, then this is a recommended procedure.
Amongst other things, it serves to give purpose to an activity which can oc-
cur in a condition of emotional warmth and as a service to the one who is
passing. It can create a memorable time through that memorable service
in such a way as to bring a fractured family together, as wel as bond a non-
fractured family. It serves as a ritual for those who need such activity; an
expression of love for those who do not. It helps those who are being left,
to participate in creating closure for themselves in their own lives, as wel
as fomenting closure in the lives of others. The joint activity al ows the
presence of peace to arrive and to be perceived, and positively contributes
to the development of a heightened state of awareness in which those with
sufficient sensitivity can see the departure of their loved one and hence
build understanding of the true process of dying and departure from the
body.
These things wil constructively contribute to the simplified and extended
understanding of what happens when a spirit, the true identity, leaves the
body, their adopted home.
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A Transmission of Wisdom
The comparison between the individuals who leave their condition of em-
bodiment replete with life, satisfied with their progress in the life, at clos-
ure with their life and without entanglement with those who are left be-
hind, who go on their way easily and quickly and directly to the clear light;
is somewhat at odds with the ones who are determined to be control ed by
residual fear, by concern about unfinished business, by emotional entangle-
ment of one kind or another, by concern about property, for example; who
are control ed by fear as to their destination, be it the box of the coffin or in
the ground or subject to attack by flesh-eating creatures, or any other cat-
egory of concern for themselves as a physical organism, and especial y if
they are fully identified with that. Such individuals find themselves in a
condition of relative ignorance, lack of clarity as to their life purpose, their
destination, their confusion at continuance of any kind, and hence tend to
stay where they are for a variety of reasons, as we have just indicated.
Some of the material in the cases studied or at least captured in this com-
pendium of information, indicate the more extreme cases leading to this
condition.
The climber who would not let go (20080918 prcjlogrb Climbing
rescue_spiderweb metaphor
)16, for example, for fear of his likely con-
sequent death, not understanding that that had already occurred, is one
particularly appropriate case to consider as an extreme, for he had a wel -
ordered and rational understanding of his version of what was required for
his survival. The fact that that was rendered obsolete as a result of the
event of his actual body's prior death had taken him many years to acquire.
Given that he was of a particularly rigid character type as wel as adhering
to particularly rigidly constructed belief sets about what he had to do, al
combined to make his case unusual, but indicative of the worst-case scen-
ario.
Not that there was malice in him, for where malice exists, that can produce
an entire extra dimension to the consequent actions and results for those
stil embodied.
A case indicating that is the young English orphan, treated badly in his life
and by those supposedly nominated for the duty of care by legal process,
yet by their own frustration and incapacity made life worse for him. So
they incurred his malice, and he exacted his revenge.
16 See transcript of that date at www.wisdomschool.nz
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A Transmission of Wisdom
That was in fact a mild case. There are much more pernicious cases, but we
don't wish to examine in any further detail the negative consequences of
unskilful treatment of the dying or recently dead. We wish merely to point
out that there can be negative consequences and return to the positive
consideration of this process.
So we have at our command the opportunity to enact a more complete de-
scription of another facet by which to bring meaning and relevance to this
dissertation:
Spiritual introductions: Mara and others like them
P
I seem to have in front of me a turbulent energy conveying
the impression of negative intention directed in my direction; of be-
ing fixed by a chal enging stare, not malevolent exactly, but more
along the lines of “I exist – recognise me and deal with me. Feel my
reality. Quail at the sight of me!” And it conveys dark, pulsing red
colour, a truculent manner, as if it ought to have horns. As having
potential y many mouths by which to consume whatever came
within its sphere of influence, a kind of a dark boiling quality to its
apparent image, suggesting something like an angry bul or a dark
multi-armed warrior intent on destructiveness, or a mouth equipped
with large teeth capable of gnashing oneself; and yet (is as an en-
tity) neither pervasive nor particularly large.

And so it steadily recedes from my awareness. And yet were I to
have in-built responses representing triggers to a fearful state, that
could have been magnified in my awareness. I could have become
regressed into an infantile fearful state and felt completely at its
mercy. And I don't think it had much of that. I think of Mara, the
Devil, various dark tribal identities able to be invoked to destruct-
ively interfere with others; the fierce warrior images in Buddhist
temples in China and India. So perhaps that represents an example
of the polar opposite from the exquisite event of yesterday consti-
tuting the singularity of the positive (ref). And yet it seems puny in
comparison, significant only to the extent that it matched qualities
inherent in a person's character.

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And yet I know that such entities are everywhere spoken of, symbol-
ical y represented by image and thought, tradition and literature. I
imagine that were a dying person surrounded by witnesses open to
the approach of that quality of energy, then the col ective fear could
have been activated sufficiently to simply make everybody run away
in panic, cursing the dying one for having brought that quality of en-
ergy, or at least making that attribution.

So although I felt no necessity to feel any fear I recognise that inex-
perienced others may wel have done so.

And so we show you the complementary opposite. There are others, and
we wil show you more, but that is sufficient for this day. These factors con-
dition the circumstances of those who are in the process of dying and those
who accompany them out of social respect so as to be present during their
passing. There have been situations through history when that combina-
tion of circumstances has led to outrage, social disaster and retribution not
only physical but also spiritual.
The concept of spiritual retribution has a history, and we would address
that, for it is a persistent and ugly disruptor of embodied humanity, de-
signed to and in some instances actual y producing social disruption and
the destruction of relationships. It is a rare event magnified in a com-
munity's mythology by that very rarity, and as a worst-case scenario it has
no equal.
The condition is most likely to occur at the death of a feared and revered
figure in a tribe where the dying individual is general y regarded as being
both powerful and manipulative. That role is commonly held by the
shaman in its negative role as sorcerer or negative voodoo practitioner cal -
ing upon the dark powers, as they are commonly attributed. It can cause
great consternation, social y, and decades or occasional y centuries of
memory as to a catastrophic social event. Where a population is aware of
and believe themselves susceptible to and feel powerless in that susceptib-
ility, then the combination of internal fear, capacity to imagine and power-
lessness is potent combination by which to condition their susceptibility to
any kind of imagined necessary intervention. And from this, very horrible
actions can flow, usual y directed towards the imagined or identified per-
petrator or initiator of the process. And very often that is the person who is
in the process of dying or has actual y died. And the body of such an indi-
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vidual has occasional y been subjected to great disrespect by ritual mutila-
tion, dismemberment, subsequently emotional y troublesome fear and
general disturbance in the local population.
A community without positive role models, or with the belief that the neg-
ative role models outweigh the positive role models in terms of the capa-
cities of the supposed dead to influence the living, can be left in a very
sorry state after an event such as we are describing. Fortunately that cat-
egory of event is rare, but there exist social groups which continue those
traditions even now.
One of the advantages of the progressive extension of international com-
munication systems wil be both to render most people on the planet ac-
cess to the wealth of information concerning the positive traditions within
the world's literature, and the common focus on and preference for loving
intervention during the process of dying. Access to that information is
likely to progressively eliminate or at least drastical y reduce the probability
of the kind of event we have just been describing. That wil be to the bene-
fit of the embodied population as a whole, but wil take some time.
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Constructing consensual reality
And so we come to the next layer of descriptions concerning these
things. The capacity that you show to introduce yourself to these
aspects by attempting to incorporate them into the enlarged model
is necessary but not sufficient. What is sufficient is the articulation
of these things, and were they not integrated into a coherent array
of model attributes by you, then that would be done by someone
else. So do not make the mistake that your contribution is essential
in this area.

Your contribution is as a gatherer of verbal description, articulated
verbal y, recorded electronical y, transcribed into script, and from
there the meaning is accessible to those others with the capacity to
understand these things. Each of these steps in that chain of data
capture is essential. The col ecting together in terms of the se-
mantics and the attributed meaning are a separate act.

We expect that others wil be interested in these things and have at
hand suitable means by which to model from first principles using il-
lustrative data so as to construct this multidimensional model in a
manner satisfactory to you. As we have said we regard it as helpful
but not essential, for once the dimensions exceed three, then in-
creasing difficulty is to be expected for the person naive in il ustra-
tion of relationships. To those practised in the il ustration of rela-
tionships, then these are al smal issues to be progressively un-
tangled, as you are, and able to be replicated by different individu-
als until a coherent set is agreed upon. For we are providing the ba-
sic ideas from which consensual reality wil be constructed in the
mind of the embodied human.

So we are unconcerned about smal errors or confusions in the il us-
trations that you create, for they are not our main concern. We can
safely leave that to the progressive evaluation by various individuals
through time, from which wil come clarity. Therefore be uncon-
cerned personal y about either your capacity to render these things
in instantly intel igible form, or to find as an essential task the op-
timal il ustration or series by which to show these things. That is
secondary.

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These models are not moralistic
The designation of the term [integral Ex ] is an example of what we referred
to earlier as a degree of wry humour, in that we are perfectly wel aware
that the integral mathematical symbol is an elongated 's' indicating SUM
between limits ( ∫ ), and the Ex combined with that ( ∫ Ex ) spel s 'sex'. And
in the human, sex is an exquisite driver to relationship, from which much is
learned.
And so to that degree, it is completely appropriate to consider sex as a
noble activity in the interests of the long-term evolution of the human. The
fact that it can also manifest al kinds of other attributes is neither here nor
there.
The incorporation into the language of the 'right' way is in itself a deeply
buried reference to these classes of understanding, because the alternative
of the 'wrong' way constitutes the left-hand path. In that, sex is routinely
perverted into acts which are degrading, rather than respectful and eventu-
al y ennobling. This is the prime point of distinction, for in the categories of
relationship entered into by the human there are always invitations to
sexual arousal. The gender combination is immaterial. What matters is the
presence of love, respect, humour, sensitivity, and the desire for self-ag-
grandisement in a very particular sense, because contained within that
phrase is the conscious-level recognition of the desire for expansion. And
the very particular definition we wish to place upon that phrase in this mo-
ment in relation to this important issue, is that of expansion into nobility as
an individual, acting as a focal point of concentrated capacities in such a
way as to ennoble not only oneself, but also those surrounding oneself in
relationship. And so this is a thoroughly positive attribution set and to be
sharply distinguished between the common pejorative connotation.
And so in that condition of intention towards self-love, intention towards
love of others, wil ingness to act kindly towards oneself and act with love
towards others is the 'right' way in the sense in which we are describing
this. For within this coordinate set it is directly causative of a long-term ac-
quisition of helpful understanding, accumulated merit as an individual, and
accumulated experience, which accumulates individual personal loving
nature, which accumulates the capacity for freedom to move, and accumu-
lated wil .
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This is directly analogous to the Buddhist precepts of the noble eightfold
path, and constitutes a modern affirmation of that. Not that that is in any
sense required in the Buddhist world, but it is an opportunity to link, at the
level of fundamental definitions and paral el intention, that ancient set of
understandings and this model-set, for they fundamental y describe the
same sets of criteria on which to build a moral life.
The idea of morality is something which we have general y avoided until
this point. The only prior indication by which to indicate any sense of right
and wrong has been the plane of morality, as we have previously identified
it (20060225 prcjlo Plane of morality)17, within which is encoded the ideas
of the 'right' way being the upper right quadrant of that plane of morality,
in contrast to the others. And yet we have avoided every reference to any-
thing other than freewil choosing of the direction that one may take in
one's decision-making.
This is a crucial aspect and a fundamental affirmation that this is not a mor-
alistic perspective. Referring back to the essential nature of al kinds of
negative experiences, it is completely inappropriate to say that to make a
17 See transcript of this date in www.agapeschool.nz
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choice towards negative experience is wrong. In fact, it is right. It is so ne-
cessary, it is essential, because only on that basis can one acquire the per-
sonal certainty about the outcome of one's choices.
Therefore, to have as a fundamental-level description of the field of exist-
ence and containing within that a moralistic stance that one should act only
in one particular manner, would bias the entire description in a forced and
contrived way. That is not our intention, and we must be completely spe-
cific about that.
The field of action is open in every direction. The choice that one makes
within any field of action is open and without prescriptive definition. It is
because this is the case that any 'right'-thinking person makes choices for
action that another so-cal ed right-thinking person would not make. There-
fore the judgemental stance adopted by conventional religion is completely
wrong. Compassion is appropriate, but not judgement. The self-righteous
moralistic tone accumulated into some present religions is a falsehood, and
generated by those who have not the courage to accumulate the classes of
experience that they in fact require in order to thoroughly anchor, within
the realm of their own personal y acquired experience, the essential con-
sequences, the essential knowing, the essential extension of extensive un-
derstanding into accurate prospective imagination of potential outcomes of
any given act.
The complexity of the field of action constitutes so many dimensions that it
is only by either randomly or systematical y exploring them that any indi-
vidual identity, and we mean spiritual identity, can come to a full and com-
plete knowledge of what is to be obtained by way of milking human social
opportunity for the lessons obtainable from it, by which to condition their
understanding. When those modes of action have produced their con-
sequences, comfortable and uncomfortable, mediocre, sublime, perverse
and downright horrible, then the individual has a secure foundation on
which to confidently project into a possible future the outcome of any par-
ticular presently required decision. And when his accumulated experience
or her accumulated experience or the spiritual identity's accumulated ex-
perience is sufficient to give them that extensive multi-dimensional set of
modes and domains of consequence, then their accumulating preference
for comfortable, positive, loving results wil manifest in a reliable way, and
they wil accumulate their [integral Ex] and advance another step in agapé.
These are the necessities for the construction of an evolved human. Judge-
ment has no part in that. Accumulated experience brings understanding,
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that is al . Compassion from the level of the evolved human comprises the
only appropriate attitude by which to regard al others. For this is a difficult
path through humanity. An efficient and reliable path, but a difficult one,
comprising many false steps, false starts, wrong moves, questionable
motives, and disgusting and degrading actions. That is the right way to ac-
quire evolved understanding, and it is the disentangling of those confused
choice-sets that makes possible that very evolution. And when that is com-
plete, the spiritual task is done, and other possibilities are open, previously
unobtainable.
And so that is why this is not a moralistic teaching. It is a teaching full of
spiritual love, compassion, agapé, wil ingness to bequest agapé.
And when that is a natural inclination inbuilt into the foundation of the
spiritual identity, that represents humanity. Evolved humanity, compas-
sionate humanity, humanity loving humanity.
This is our perspective – respect it.
So if any person has an observation towards the proposed action of
someone else, they might say “you might learn something from what you
are planning to do.” They might say “you'l regret that.” They might say
“that wil bring important understanding and wisdom.” And al of those
would be appropriate responses.
They might say “I don't think I would choose that.” They might say “that
wil be horrible!” They might say “you're a fool if you are so stupid!” They
might even say “God wil bring down hel -fire upon you if you choose that!”
And none of these statements is wrong, because each in itself reflects the
understanding of the person who voices it and their own chosen particular
perspective.
The task of the person making the decision is discernment, both within
themselves and their own motives, and the spectrum of statements and
the motives of others which stand behind them, and their evaluation and
their capacity to choose on their own behalf. And the wil , poorly de-
veloped though it may be, to make their own decision and assume respons-
ibility for their own life. And that is on every occasion the correct thing to
do, because it produces experience in al of those respects. And it is the ac-
cumulation of experience which is the essential component in order to
steadily progress towards wisdom. Which produces freedom to move,
which strengthens wil , which accelerates or at least permits movement
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from one step in agapé to the next step in agapé, and that is the only
achievable objective within any given life.
And it is not achieved necessarily within any given life. The transition from
one step in agapé to the next, normal y only occurs in the period or at the
junction between one life and another. It is rather more rare for there to
be a step change during incarnation. And the issue is not a large one. It
merely produces a somewhat abrupt change in minor aspects of choice-
making, so it is of no greater moment than that, because the distinctions
between steps are smal and there are very very many of them.
By this we address the tendency towards promotion of ascension as a laud-
able goal. We would point out that yes, there is some value in the ideal of
ascension, but it wil happen anyway. It is likely to be important to only
those who have already adopted the intention to acquire increased under-
standing of themselves and their life. Most other individuals have many
more issues to attend to in their lives, and this is merely proper.
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Spiritual introductions: A less benevolent identity
P
Last night before going to bed I sat in meditation in the
other room for a while and, as has featured very often during these
20 days, I have felt visited by spiritual others. But I've not been able
to see them, which has rather frustrated me. Most of them simply
come, register their presence and then seem to go again. Last night
there (were several, but in particular) was one which came. I asked
to see in that domain and got a bright light over my head, as per-
ceived internal y. But felt this energy moving around me and en-
croaching on me and felt a curious splitting sensation in my head as
if down between the eyebrows, and got the comment “you're a
tough nut to crack, aren't you!” And didn't feel particularly like be-
ing 'cracked', with the implications of that ;-) and so sent that iden-
tity away.

So for the remainder of my time here I wish to register a formal re-
quest for ful clarity of vision in that domain and discussion as to
why such is currently not the case and how I can do something
about that. And perhaps I should merely say or give thanks for the
perceptiveness that I do manifest in this time and the important
things that I have seen.

We come upon you now in order to respond to the aforementioned
statements. The capacity that we share with you, and we would
emphasise that parameter, is to observe such things as are in your
best interests rather than the things that may frighten you or enter-
tain you or bring you pleasure, for it is not within our agenda to par-
ticipate in the undisciplined cracking open, as it were, but simply to
bolster the capacities which already exist on those occasions and
only on those occasions when ful perceptiveness is required in our
joint best interests.

So be content with the perceptiveness that is native to your current
state of being. Be aware of the degree to which that is partial, and
be alert for those categories of identity which, as in the case of the
last evening, are not of ful benevolence in your interests.

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By that means we introduce to you another of the denizens of this
domain and would that you get to know that category of identity
more closely, so wil on another occasion introduce them more ful y
to you.

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Historical observations
We have significant material yet unshared by which to round out fully the
model set as we are intending.
So take your attention now to the navel. There are some categories of per-
ceptiveness there which may be temporarily enhanced. For it is true that in
this model set the 'seat of the soul', as it may be termed, or the centre of
being, meaning the spiritual being, is commonly located in the position
identified by the Eastern term the hara, and rather more discussion is relev-
ant concerning that.
The Japanese term 'hara' directly translated simply means 'bel y'. The par-
ticular location within that, the co-extensiveness, if we may use that term,
between the centre of mass of the body in its vertical or prone position, by
which we simply mean the centre of mass of the body when the limbs are
symmetrical y extended, is approximately at that location. And so it is a
natural location for the centre of a sphere co-extensive with the physical or-
ganism and extending beyond so as to completely enclose the physical or-
ganism. It is a simple matter of symmetry that those two points be approx-
imately coincident, and so they normal y are with the body in that position.
Of course when the limbs are positioned differently the centre of mass of
the physical organism moves. That does not imply that the centre of the
spiritual aspect of the hara level moves, because that does not.
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We have already al uded in general terms to the distinction between the
observation sets determined by the observer sensitivity, and stated that
several orders of magnitude of greater sensitivity are required to register
phenomena on the hara level. So that is a very simple basis on which to
claim that in the same way as the physical body is everywhere perceivable
by every alive organism, at least the higher organisms such as the human or
mammal, the sensitivity for the auric level is common but not universal.
And we wil not go into the reasons for that, simply note it at this point,
which reduces the universality of perception on that level by some factor
and hence very commonly it is perceived and understood to exist. The
greater degree of perceptiveness required in order to register on the haric
level, is a simple explanation for the correspondingly reduced reported per-
ception on the haric level, and that is much less common than perception
reporting on the auric level.
The caduceus is a wel -known symbol associated with the functioning of
the physical form, in terms of the adoption of that by ancient philosophers
of medicine, by which to associate understanding of the physical-level or-
ganism. Less commonly understood is its direct representation of the hara-
level perception of the energetic structure, connoting the interaction
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between the spirit-level identity and the aura-level energetics of the phys-
ical body. Knowing that you have personal y perceived the caduceus-like in-
terior energetics of the embodied human, then we are comfortably aware
that to make the statement that this level exists and to refer to that cat-
egory of perception, is not beyond the bounds of your understanding. This
is important, because it links together categories of perception across cul-
tures and across time, in a manner required for a compete description, or
any description which claims such completeness.
And so this is an opportunity to directly connect the obscure, at least to the
Western eyes, obscure constructs of Eastern historical patterns of percept-
iveness and their observations, with the Western ancient perceptions in the
realm of medicine. And because that is a useful thing to do in building a
world-level integrated understanding of these patterns of function applic-
able to every culture, not confined to one or another in only historical
times, but in the present time, as being relevant and directly associated
with the intimate detail of this model-set describing human existence.
That being the case, the issue of perceptiveness on that level cannot be ex-
pected to conform to many people's perception in this culture, for the
number of individuals who have directed their attention to perception on
those levels is a very smal percentage of the population, wel under one in
one thousand. Therefore expect little affirmation from others were you to
seek such affirmation. Not that it is absent, but simply that the task of find-
ing such individuals with the intel ectual mindset, the determination to no-
tice and record such things, to think about them in terms of models and the
philosophy of perception and the psychology of perception, are rather rare
in any population. And so it is with this one.
Given that is the case, the necessary stance wil be that of the lone reporter
who can only claim legitimacy with similar perceptions from other times
and places. Fortunately there is no difficulty in finding such discussion now,
as modern discussion of such things has already been encountered by you
through existent website content. We would point out in this instance
however, that there are good reasons for the disagreement between other
older model-sets and this one, because we make no mention of the higher
and lower dantien, because they are a construct of perceptions from yet
other levels, and we do not intend to refer to those in this model-set.
So by that we signal the orders of perceptiveness do not end with the hara
level, but that this model-set wil confine reference to that, because we
wish for a simplified and easily understandable model-set for promulgation
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into the world community, not to get lost in abstruse detail, for this is
already quite sufficiently abstruse from the perspective of almost everyone.
So were you to have personal perceptions on other levels not already ex-
perienced by you, then simply understand them to be from another level in
the hierarchy of perceptiveness, and not to be referred to and thereby
make more complexity within this model-set.
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Caduceus
The caduceus image conveys linkages between realms of influence. Spe-
cifical y between the field of first cause and the auric level of structure. The
crossing points between spiral flow are locations of generation of the auric
chakras. Disturbances of location can interfere with proper chakra rotation
and physical health. This is the basis of the historical association between
this symbol and the practice of medicine. The presence of wings indicates
that above the nine chakras indicated here lies the connection to shamanic
‘flight’, i.e., the capacity to shift the point of attention to other locations in
the manner of a classical shaman for diagnostic and healing purposes by
consultation with spiritual aspects of identity.
(NB: The snake motif is purely derived from the sinuous nature of body im-
pulse experienced on initiation of focus on the auric/haric levels of aware-
ness, and the presence of snakes native to the regions in which this image
was developed. The spiral structure is valid; the snake association is false).
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Spirit sphere
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Spirit spheres in clear light
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Body in aura in spirit-sphere
This il ustration enables easy understanding of the common injunction
‘listen to your gut’. The value of that is the capacity to thereby register mes-
saging from the higher self, by the qualities of sensation derived from that
broader level of understanding and life direction.
The risk is that anxiety generating sensations in the solar plexus, can be
confused with sensations from the dantian. A way to differentiate the
dantian signal is the impression of stil ness and solidity and fullness. Con-
trast that with the ‘churning turmoil’ typical of anxiety, and your attribution
can be made with more confidence. Additional y, the location of sensation
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is slightly different, with the dantian sensation placed a little lower and in-
ternal y central. And the mind-state stimulated by the sensation also differs
and is easily distinguished.
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Background to the Vitruvian man image
Leonardo da Vinci's Vitruvian man surrounded by the spiritsphere with the
kernel in the centre wil most effectively and natural y show the model we
are intending. (Compare with the spirit-sphere shown above).
Figure 1: da Vinci's Vitruvian man
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We are now ready to complete the model-set. For the issues of morality
and knitting together the old traditions has been the final steps in the satis-
factory completion of the set of model-sets begun in 1993.
(For more detail, see Agape Theory: A structural approach (2021)
Caduceus interpretation authoritative
Considering the linkage between the caduceus symbol and the Ida, Pingala
and Sushumna, this material constitutes an affirmation of ancient under-
standing of the intention within the symbol to represent those hara-level
currents within the structure of the organism. This is the point. It is not
dependent upon reportage from any other time and place.
The various historical associations have become in some instances con-
fused over time, but the point that we are making is that this is a valid rep-
resentation from the mythic past in the East, the mythic past in the West,
the historical past in both East and West now formal y linked and confirmed
from the level where the truth of these things is known. And particularly,
the universal representation by those who can see on that level.
Given that the percentage of individuals who can see on that level and who
also record what they see in a durable manner is so rare throughout his-
tory, the symbols themselves take on a historical life of their own through
repetitious usage and assignations of convenience between one sphere of
activity and another.
We are making a formal present-time link between these things as a con-
firmation that a deep origin is the connection between the haric-level
structure in the spiritual domain, as independently observed by seers
throughout time. That is the origin of the connection between health and
life and function on the haric level.
So the point is to quote this present discussion as authoritative and con-
nect back and discuss these earlier usages and the progressive mis-associ-
ation where that has occurred.

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Protecting this hypothesis
The parameters thus far identified are sufficiently obscure and contentious
to ensure that only a minority of individuals wil ever find this text compre-
hensible. And yet its principles are intended to reshape conventional regard
for the attribute of identity in relation to the condition of being. The ad-
vantage therefore of our process of removing the concept of divinity18 from
the discussion of being, is that it al ows new light into that conceptual or-
dering of concept-sets. This wil not be received wel by any person at-
tached to their indoctrination into conventional descriptions of existence.
The penetration into the world mind of connotations related to divinity are
far-reaching, extensive, and impossible to remove. Therefore what is being
proposed in these few pages is an independent and unilateral contribution
to a means by which to begin again the discussion of being and identity.
The extent to which that may be translated into the concept sets associated
with wisdom is any person's individual responsibility and not ours.
Most conventional sources of historical belief concerning the nature of ex-
istence are at this point greater than twenty centuries old. And have been
carefully archived in most instances. And those that have not been carefully
archived have vanished from awareness on the cultural level. Therefore it is
to our mutual advantage to utilise the now-adequate technological archiv-
ing systems, to sustain this interference in humanity's perceptions of itself
and origins.
It wil no doubt join those many other initiatives constantly occurring
whereby one individual or another announces a new version of the origin
story. And that is as it should be, because it is sufficiently difficult to de-
scribe these alternative origin stories, without entering into the field of
comparative studies.
So having mapped this particular version of origin story, and the terrain of
its generation, and focussing on this particular minor species, we have now
the opportunity to continue that to its natural endpoint. For this is not an
ongoing parable or story, but a disciplined and parsimonious set of descrip-
tions by which to underpin the development of clarity by any individual
concerning their purpose in living.
18 See Agape Theory: A structured approach (2021)
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Archival attempts historical y have often required impregnable containers.
Sometimes natural, sometimes purposefully constructed. They have been
utilised to house cultures built around such stories. The intention on this
occasion is to utilise complexity rather than impregnability as a strategy for
archiving. By that we mean the fol owing:
The smal est locations are now routinely constructed to accommodate di-
gital bits of information. These archive locations inhabit domains of lattice-
like arrays on the sub-micron scale. There is so much room available on that
scale, and after a mere half-century of construction, it is exponential y in-
creasing. That thereby leaves an unimaginably large set of potential loca-
tions to hide such models of being, copied into archive after archive, such
that their location and destruction, should that be sought, becomes in-
creasingly difficult. This is in complete contrast to the ideal of the one se-
cure location, adopted in cultures of the past. And we think of repositories
such as pyramids and cloisters and tombs, from which many examples have
been unearthed or otherwise recovered through history.
And so it is no longer appropriate to consider that information such as this
comprises be deposited in one location. And defended there. There are mil-
lions of locations now available within the communication systems and
servers of the world, by which to protect by duplication what has tradition-
al y been defended by fortification.
Another defence is that of community distraction. The burgeoning business
of production of fantasy and emotional exercises triggered by the phe-
nomenon of the soap opera and its derivatives, mean that most individuals
who may be disturbed by such stories of origin wil never encounter this
one. Hence its survival is more probable than otherwise.
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Afterword
The articulation of an extended and extensive contribution to the culture
by adding to the cultural understanding of origins and endpoints of human-
ity, carries with it a responsibility for completeness and logical ordering of
the assertions made comprising those things. Because the realm under dis-
cussion exceeds the capacity of most incarnate individuals to directly per-
ceive, this class of product is always contentious. It cannot be voted on for
its veracity, for a vote by its very definition is invalid to consider that class of
information. Therefore consensus can never be achieved except amongst
those few in number who do have such capacities and have already ac-
cessed them, become accustomed to the routines of such productivity, and
come to peace over their contribution. There is likely to be sufficient con-
sensus amongst that group, by which to recognise the possible validity of
the things we have contributed in these years. Thought leaders are always
in the minority, by definition and by practice.
The extent to which this perspective on the origin and endpoint of the hu-
man population is ever achieved is irrelevant, because there are so many
competing narratives developed through history, each with their subtle
variations. The broad outline, however, is sufficiently established so as to
be general y recognisable as true. A human is a spiritual identity first, fore-
most and always. It periodical y incarnates and then returns to from
whence it came. Al else is detail. It does so for its own reasons, comprising
maturation through information col ection. Its eventual destiny is beyond
description, except to confirm that the entire sequence of coming into in-
dependent identity is matched by return to complete dissolution into larger
understanding.
And so we end this short text by offering love and goodwil by al those,
(both embodied and not), who seek wisdom.
P
Mm ... ... Circles within circles.
And so I would say, sincere, profound and deep gratitude for these
presents which have been delivered here.

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Appendices
The fol owing appendices reference a col ection of models and viewpoints
supportive of the general thesis of this book.
This hierarchy of models, or at least that col ection, forms a path through
the variety of dimensions occupied by the human, sufficient to add to the
comprehensiveness and comprehensibility accumulated through recent
decades, by which to enable a map of the life of the human from its emer-
gence within the field of first cause and its return.
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Appendix 1: The Transmission of Wisdom: The Task of
Gnostic Intermediaries

Journal of Transpersonal Research, 2009, Vol. 1, pp 114-117. ISSN: 1989-
6077
Roger Walsh, M.D., Ph.D., Department of Psychiatry and Human Behavior,
University of California
Col ege of Medicine, Irvine, CA. 92697-1675.
A central claim of contemplative disciplines is that they cultivate wisdom. In
fact, cultivating wisdom is one of the seven central practices common to
the world's great religious and spiritual traditions (Walsh, 1999). Likewise, a
central claim of many contemplative psychologies, philosophies, and texts
is that parts of them conceptualize and analyze aspects of this wisdom. Ex-
amples include psychologies such as Buddhist Abhidharma, philosophies
such as Chinese Taoism or Indian Vedanta, and texts such as the Christian
contemplative Philokalia. What we usual y think of as wisdom, I would
define as deep understanding of, and practical skil in responding to, the
central existential issues of life. Greek philosophers referred to this under-
standing as sophia, and to this practical skil as phronesis (Sternberg &
Jordan, 2005).
However, the wisdom that contemplative disciplines claim to cultivate, and
that these philosophies and psychologies analyze, adds something further.
For contemplative wisdom finds its deepest basis in a direct, intuitive tran-
scendental apprehension (Walsh, 1999; Wilber, 2006). This wisdom has
many names, such as gnosis (Christianity), jnana (Hinduism), prajna
(Buddhism), hokhmah (Judaism), and ma‘rifah (Islam). This transrational
wisdom, which we might cal transnoia, seems to foster sophia and
phronesis, while also adding further depth and richness to them. It is there-
fore not surprising that some of history's greatest contemplatives have also
been regarded as some of history's wisest sages, e.g. Christianity's Di-
onysus, Hinduism's Shankara, Islam's Ibn Arabi, Kashmir Shaivism's
Abinavagupta, Neo-Confucianism's Wang Yang-ming, and the Buddha.
However, the distinctive nature of contemplative wisdom immediately
presents a chal enge to anyone who would comprehend it, and even more
to anyone who would communicate it. For this wisdom is largely obtained
in altered states of consciousness and postconventional stages of develop-
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ment that are usual y accessible only after considerable contemplative
practice. Understanding contemplative wisdom may therefore require ex-
periencing these states, stages, and relevant insights, for oneself.
This is a specific example of a more general principle that there are limita-
tions on understanding transpersonal experiences and insights without dir-
ect experience of them. These limitations can be understood in several
ways. For example, they can be considered in terms of states of conscious-
ness as examples of state-specific knowledge (Tart, 2001). Likewise, they
can be considered developmental y as stage-specific understanding; in clas-
sical epistemological terms as the requirement that we open “the eye of
contemplation” (Wilber, 1996); and linguistical y as the inherent difficulty of
understanding a signifier (word or term) without having experienced the
relevant signified experience (Wilber, 2001).
What then does it require to apprehend and understand the transpersonal
wisdom of contemplative disciplines? In a word, it requires practice. One
must take up a contemplative practice so as to open one's own “eye of con-
templation.” Only by actual y doing contemplative practices can we mature
and open ourselves to the deeper insights and understandings they offer.
As the translator of Patanjali's yoga sutras wrote:
It is axiomatic in the yoga tradition that ‘knowledge is different in
different states of consciousness' (Rig Veda). In other words our
level of consciousness completely determines how much of the truth
we see in any given situation. The clearer our minds, the more cor-
rectly we evaluate our experience (Shearer, 1989, p. 26).

However, to communicate these insights and understandings effectively re-
quires something more. It requires that we become gnostic intermediaries.
So what is a gnostic intermediary? Carl Jung (Jung, 1966) used the term to
refer to Wilhelm, the translator of the I Ching, who Jung suggested was able
to transmit, not only the ideas, but also the underlying wisdom of the I
Ching. Jung does not seem to have developed the concept further, but we
can amplify it as fol ows.
First, let me suggest a definition. “A gnostic intermediary is a person who is
able to effectively translate and transmit contemplative wisdom from one
culture or community to another. This translation/transmission can be
across cultures (e.g. Indian yogic wisdom to Western culture) or across
times (from archaic language and concepts into contemporary forms, e.g.
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communicating early Christian contemplative wisdom to contemporary
Christian communities).”
What does this require? Wel , it seems to require three tasks and three cor-
responding capacities:
• First, one must imbibe and become the wisdom oneself, since while
one can have knowledge, one must be wise. This, of course, is a ma-
jor task. In fact, when we are talking about profound contemplative
wisdom it can take a lifetime. The essence of this step is contem-
plative practice.
• The second requirement for gnostic intermediaries is linguistic and
conceptual competence. They must master the language and con-
ceptual system of the people and culture to which they wish to
communicate. For professionals, this means mastering one's profes-
sional conceptual frame work, e.g., psychology or philosophy.
• The third requirement is translational. Gnostic intermediaries must
be able to translate the wisdom from the wisdom bearing culture or
tradition into the language and conceptual system of the recipient
community. The goal is to make the wisdom understandable, legit-
imate, and even compel ing.
This is the chal enge and opportunity for al those who would draw from
and communicate the world's contemplative wisdom. As such it is a chal-
lenge and opportunity of our time for teachers of contemplation, for
transpersonal and integral psychologists, and for scholars of the world's
contemplatively based psychologies and philosophies.
It is a large task. However, it is also an essential one for our time, as schol-
ars and practitioners seek to understand the deeper significance of contem-
plative practices, psychologies, and philosophies. It may also be vital y im-
portant for our culture and species, which are drowning in information, but
comparatively lacking in wisdom. In fact, it may be that we are in a race
between wisdom and world disaster, between consciousness and cata-
strophe. We are in great need of wisdom, and of gnostic intermediaries to
communicate it.
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Appendix 2: Maslow’s 7 essential needs
Sosteric, M. (2021) Eupsychian Theory I: Reclaiming Maslow and Rejecting
The Pyramid_The Seven Essential Needs

In 1943, Abraham Maslow presented a now widely accepted theory of hu-
man motivation. This
theory was compactly represented by a now iconic Pyramid of Needs.
Building upon the work of Abraham Maslow, this article rejects the pyramid
of needs as an ideological y rooted, sanitized, and stripped-down version of
Maslow’s nascent Eupsychian Theory. Instead, the article proposes a Circle
of Seven Essential needs as the core of a sophisticated and integrative hu-
manistic/transpersonal Eupsychian theory of human development and hu-
man potential, a theory that Maslow was in the process of developing be-
fore his untimely death. As argued in the article, the Circle of Seven Essen-
tial Needs encourages us to develop a broad, holistic, and integrative view
of human nature, human development and the role of human society more
in line with Maslow’s thinking on human development and human poten-
tial.
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Appendix 3: Psychosynthesis
Roberto Assaglioli developed a theory of identity he cal ed Psychosynthesis.
In it he specified a transpersonal view of the individual which usefully con-
textualises agapé theory.
See: Neukrug, Edward S. (2015). The SAGE Encyclopedia of Theory in Coun-
seling and Psychotherapy
. Thousand Oaks, CA: SAGE Publications. p. 838.
ISBN 978-1-4522-7412-6.:
1: Lower Unconscious
2: Middle Unconscious
3: Higher Unconscious
4: Field of Consciousness
5: Conscious Self or "I"
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6: Higher Self
7: Col ective Unconscious
What could be considered independent confirmation of Assaglioli’s model
occurred to this writer at the end of perhaps my 8th ten day silent Vipassana
retreat. The inner communicant said “we have been wanting to show you
this for some time now.” My point of awareness was taken through the
meditation hal back wal and elevated, so that I was looking down on the
assembled group of about 40 individuals in deep meditation, on the second
to last day of their retreat at VipassanaNZ’s Kaukapakapa venue. I could see
the whole group, men on the left and women on the right, as wel as the
Assistant Teacher on a raised platform at the front. What caught my atten-
tion were the bright spots above each person, on top of their spirit sphere.
Inside that, their auras were visible and contained within them was a
darker space where their physical body was only just visible, as if in a field
of dark fog. But the bril iant yel ow-gold spot above each person seemed so
bright I mental y wanted to avert my ‘eyes’. Except I could see my own body
at the left front of the group of males and knew my eyes were already shut.
The understanding I gained during this excursion out of my body, was that
in that domain of light, everyone is intrinsical y equal, no matter what their
level, and that social inequality is irrelevant. Also, that the spirit sphere al-
ways has that relationship, enclosing both the aura and physical form. And
that the bright spot at the top of each spirit sphere is the link to the higher
self and its energy and colour. And they were al the same.
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These many years later and as detailed earlier in this text, I redefine what
Assaglioli cal s the Col ective Unconscious (level 7 in his model) by confining
it to the members of the set in the node of Dao-consciousness of which the
incarnate individual is a permanent part. So the individual is a member of a
col ective. There are many such col ectives. Of incarnate individuals cur-
rently embodied, a first numerical estimate of ‘col ective unconscious’ NDC
groups can be calculated as:
world population divided by ~1000 ≈ 8,000,000,000 ÷ 1000 ≈ 8 mil-
lion
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Mussel-farm model
One ‘col ective unconscious’ group of ~1000 associated with an embodied
individual. Other embodied individuals from the same group tend to feel
like spiritual kin even if not genetical y related.

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The incarnate individual is connected to its higher Self group.
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Appendix 4: Hill’s five layer model of identity
Info on the five layer model of identity by Keith Hil .
See Calvert, PR & Hil , K. Learning who you are: An introduction to experi-
mental spirituality
. Attar Books, Auckland. 2019.
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Appendix 5: Hauora and Whare Tapa Wha model of well-
being

Hauora is a Māori philosophy of health and wel -being unique to New Zeal-
and taught in some schools, that helps young students be educated and
prepared for what they are about to face in life.
There are four dimensions of Hauora; Taha Tinana (Physical Wel -being -
health), Taha Hinengaro (Mental and Emotional wel -being - self-confid-
ence), Taha Whanau (Social Wel -being - self-esteem) and Taha Wairua
(Spiritual wel -being - personal beliefs) There is physical, emotional/mental,
social and spiritual caring.
The Whare Tapa Wha model represents aspects of Hauora as the four wal s
of a whare, each wal representing a different dimension. Al four dimen-
sions are necessary for strength and stability.
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Appendix 6: Well-being in NZ
National and political dimensions of care in NZ col ectively under the rubric
of wel -being.
See: Otago University School of Medicine and Dr Richard Egan.
The bio-psycho-social-spiritual model of human health
Spirituality and Mental Health Symposium, 25 November 2019. Uni-
versity of Otago, Wel ington
Spirituality and wel being in NZ:
https://spiritualityandwel being.co.nz/spirituality-in-new-
zealand/
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Appendix 7: Meditation
Brief specification of meditation practice to achieve the states adequate to
access the class of material contained in this text:
1. An intention to do nothing but just be stil
2. A plan to do that for at least three days before expecting to achieve
success
3. Because nothing is being done, the body needs little food, so eat
lightly and sleep wel , as a fully rested state is also a prerequisite.
4. To have space in the life without demands to attend elsewhere, so
food and drink is to be easily available without distraction from the
meditative state
5. To be wil ing to fearlessly look within and know yourself
6. To be wil ing to fearlessly engage with fantasies of the mind and
perceptions
7. To be wil ing to extend love for oneself and al others who may ap-
proach you, no matter what their projected appearance
8. To actively assess the characteristics of every apparent identity com-
ing into proximity and be wil ing to look behind any such projections
for core identity and character, and especial y for presence or ab-
sence of loving nature
9. By that means, to ascertain the reality or otherwise of such percep-
tions and identities and permit them to stay or to require their ab-
sence from proximity, understanding that not al identity has one’s
best interests in mind
10. To actively engage with such identity by mental conversation
without leaving the meditative state
11. If you wish to produce a record of your experience, then articulate
aloud al such interaction as it occurs
12. Use a digital recording device to capture al such events in real time
as they happen. A smart phone and headset microphone is ad-
equate. A dedicated computer is better.
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13. Have sufficient knowledge and competence in al consequent issues
of file handling and transcription
14. Preferably be wil ing to share with knowledgeable others al such
experience so as to avoid al issues of dependency and il usion as
may arise.
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Appendix 8: This meditator as a suitable recipient
Extract from Vipassana retreat 9 – 2009 04 30
I just got internal y asked to take dictation:
“The continuous wil ingness within you to shape your life and nature in or-
der to obtain the best outcomes available marks you as one of the many
who are now coming to understanding again of the parameters of life im-
provement by traditional means19. The continuation of this practice wil
have its intended result as is determined by the practices undergone by
you, both now, in the past and no doubt in the future. This prognosis is de-
signed to encourage you and legitimise you in your own eyes, if no one
else’s, that there are valid logical reasons for people to acquire different
states of understanding. And a very large part of that is a wil ingness to con-
sult with tradition adopted by practice. So to those who doubt, we would
say “adopt the practices, and observe the results attainable as predicted by
long experience of that very practice and its outcomes.”
Buddhist insight meditation exemplifies such practice. The implications are
far-reaching, as it is a scholarly tradition based on the agreement of mys-
tics. In that sense it is pre-eminent amongst the religious traditions, al-
though relatively comparable with Sufi, Hindu and other traditions not yet
known to you. The issue is, as always, inter-language accessibility, because
the translation issues lead to undeniable and persistently troublesome is-
sues of definition and true meaning.
The extent to which the cultural tradition defines experience is an intract-
able issue. The icons used to represent spiritual experience are transmitted
as memes through cultural tradition, spiritual tradition and religious tradi-
tion, and it is only by addressing them as memes that they can be clearly
identified as independent items with reproductive capacity and as a factor
with capacity to influence entire populations of practitioners seeking spir-
itual knowing. Therefore we encourage acknowledgement of those icons as
memes, and therefore to be considered as a separate stream of identifiable
characteristics, with the influenced populations dependent upon them,
their characterisation, their mutability and morphology. Therefore, the
morphology of religious icons is a distinct topic in its own right.
19 Meditative procedures of accessing one’s inner knowing.
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The extent to which that determines the individual practitioner’s experi-
ence is obscure, yet important, for the icons are the means by which the
ideas are processed at the preconscious level. It takes an astute insightful
practitioner to see beneath the iconography and, having placed the sensa-
tions as a reliable basis for the interpretation of revealed internal icons,
then the practitioner has a means by which to address and process more
intel igently the icons as they are revealed to him through his own inner
mind function, to which he attends.
The appreciation of the patterns of sensation, the accumulated personal
experience and developed encountering and understanding of the signific-
ance of the icons arising in your personal awareness, leads to a personal y
developed tradition or experiential sequence, which is essential y discon-
nected from the religious icons of your day, that is, the time in which this
life exists. That is the benefit of speaking to a religiously unattached indi-
vidual, because although the icons exist in the public mind, they do not fea-
ture strongly in the personal mind for such an individual, due to the very
limited extent to which the icons are attached to, given prominence and
identified with, during the acculturation into the current society’s values at
the time of childhood.
It is no different for you. These are some of the deeper reasons for your
identification as a suitable communicant in this century.
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Appendix 9: Manifesto for a Post-Materialist Science
We are a group of international y known scientists, from a variety of sci-
entific fields (biology, neuroscience, psychology, medicine, psychiatry), who
participated in an international summit on post-materialist science, spiritu-
ality and society. The summit was co-organized by Gary E. Schwartz, PhD
and Mario Beauregard, PhD, the University of Arizona, and Lisa Mil er, PhD,
Columbia University. This summit was held at Canyon Ranch in Tucson, Ari-
zona, on February 7- 9, 2014. Our purpose was to discuss the impact of the
materialist ideology on science and the emergence of a post-materialist
paradigm for science, spirituality, and society. We have come to the fol ow-
ing conclusions:
1. The modern scientific worldview is predominantly predicated on as-
sumptions that are closely associated with classical physics. Materialism—
the idea that matter is the only reality—is one of these assumptions. A re-
lated assumption is reductionism, the notion that complex things can be
understood by reducing them to the interactions of their parts, or to sim-
pler or more fundamental things such as tiny material particles.
2. During the 19th century, these assumptions narrowed, turned into dog-
mas, and coalesced into an ideological belief system that came to be known
as “scientific materialism.” This belief system implies that the mind is noth-
ing but the physical activity of the brain, and that our thoughts cannot have
any effect upon our brains and bodies, our actions, and the physical world.
3. The ideology of scientific materialism became dominant in academia dur-
ing the 20th century. So dominant that a majority of scientists started to
believe that it was based on established empirical evidence, and represen-
ted the only rational view of the world.
4. Scientific methods based upon materialistic philosophy have been highly
successful in not only increasing our understanding of nature but also in
bringing greater control and freedom through advances in technology.
5. However, the nearly absolute dominance of materialism in the academic
world has seriously constricted the sciences and hampered the develop-
ment of the scientific study of mind and spirituality. Faith in this ideology,
as an exclusive explanatory framework for reality, has compel ed scientists
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to neglect the subjective dimension of human experience. This has led to a
severely distorted and impoverished understanding of ourselves and our
place in nature.
6. Science is first and foremost a non-dogmatic, open-minded method of
acquiring knowledge about nature through the observation, experimental
investigation, and theoretical explanation of phenomena. Its methodology
is not synonymous with materialism and should not be committed to any
particular beliefs, dogmas, or ideologies.
7. At the end of the nineteenth century, physicists discovered empirical
phenomena that could not be explained by classical physics. This led to the
development, during the 1920s and early 1930s, of a revolutionary new
branch of physics cal ed quantum mechanics (QM). QM has questioned the
material foundations of the world by showing that atoms and subatomic
particles are not real y solid objects—they do not exist with certainty at
definite spatial locations and definite times. Most importantly, QM expli-
citly introduced the mind into its basic conceptual structure since it was
found that particles being observed and the observer—the physicist and
the method used for observation—are linked. According to one interpreta-
tion of QM, this phenomenon implies that the consciousness of the ob-
server is vital to the existence of the physical events being observed, and
that mental events can affect the physical world. The result is of recent ex-
periments support this interpretation. These results suggest that the phys-
ical world is no longer the primary or sole component of reality, and that it
cannot be ful y understood without making reference to the mind.
8. Psychological studies have shown that conscious mental activity can
causal y influence behaviour, and that the explanatory and predictive value
of agentic factors (e.g. beliefs, goals, desires and expectations) is very high.
Moreover, research in psychoneuroimmunology indicates that our thoughts
and emotions can markedly affect the activity of the physiological systems
(e.g., immune, endocrine, cardiovascular) connected to the brain. In other
respects, neuroimaging studies of emotional self-regulation, psychotherapy,
and the placebo effect demonstrate that mental events significantly influ-
ence the activity of the brain.
9. Studies of the so-cal ed "psi phenomena" indicate that we can some-
times receive meaningful information without the use of ordinary senses,
and in ways that transcend the habitual space and time constraints. Fur-
thermore, psi research demonstrates that we can mental y influence— at a
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distance—physical devices and living organisms (including other human be-
ings). Psi research also shows that distant minds may behave in ways that
are nonlocal y correlated, i.e. the correlations between distant minds are
hypothesized to be unmediated (they are not linked to any known ener-
getic signal), unmitigated (they do not degrade with increasing distance),
and immediate (they appear to be simultaneous). These events are so com-
mon that they cannot be viewed as anomalous nor as exceptions to natural
laws, but as indications of the need for a broader explanatory framework
that cannot be predicated exclusively on materialism.
10. Conscious mental activity can be experienced in clinical death during a
cardiac arrest (this is what has been cal ed a "near-death experience"
[NDE]). Some near-death experiencers (NDErs) have reported veridical out-
of-body perceptions (i.e. perceptions that can be proven to coincide with
reality) that occurred during cardiac arrest. NDErs also report profound
spiritual experiences during NDEs triggered by cardiac arrest. It is note-
worthy that the electrical activity of the brain ceases within a few seconds
fol owing a cardiac arrest.
11. Control ed laboratory experiments have documented that skil ed re-
search mediums (people who claim that they can communicate with the
minds of people who have physical y died) can sometimes obtain highly ac-
curate information about deceased individuals. This further supports the
conclusion that mind can exist separate from the brain.
12. Some materialistical y inclined scientists and philosophers refuse to ac-
knowledge these phenomena because they are not consistent with their
exclusive conception of the world. Rejection of post-materialist investiga-
tion of nature or refusal to publish strong science findings supporting a
post-materialist framework are antithetical to the true spirit of scientific in-
quiry, which is that empirical data must always be adequately dealt with.
Data which do not fit favoured theories and beliefs cannot be dismissed a
priori. Such dismissal is the realm of ideology, not science.
13. It is important to realize that psi phenomena, NDEs in cardiac arrest,
and replicable evidence from credible research mediums, appear anomal-
ous only when seen through the lens of materialism.
14. Moreover, materialist theories fail to elucidate how brain could gener-
ate the mind, and they are unable to account for the empirical evidence al-
luded to in this manifesto. This failure tel s us that it is now time to free
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ourselves from the shackles and blinders of the old materialist ideology, to
enlarge our concept of the natural world, and to embrace a post-materialist
paradigm.
15. According to the post-materialist paradigm:
a) Mind represents an aspect of reality as primordial as the physical
world. Mind is fundamental in the universe, i.e. it cannot be derived
from matter and reduced to anything more basic.
b) There is a deep interconnectedness between mind and the phys-
ical world.
c) Mind (wil /intention) can influence the state of the physical
world, and operate in a nonlocal (or extended) fashion, i.e. it is not
confined to specific points in space, such as brains and bodies, nor
to specific points in time, such as the present. Since the mind may
nonlocal y influence the physical world, the intentions, emotions,
and desires of an experimenter may not be completely isolated
from experimental outcomes, even in control ed and blinded experi-
mental designs.
d) Minds are apparently unbounded, and may unite in ways sug-
gesting a unitary, One Mind that includes al individual, single
minds.
e) NDEs in cardiac arrest suggest that the brain acts as a transceiver
of mental activity, i.e. the mind can work through the brain, but is
not produced by it. NDEs occurring in cardiac arrest, coupled with
evidence from research mediums, further suggest the survival of
consciousness, fol owing bodily death, and the existence of other
levels of reality that are non-physical.
f) Scientists should not be afraid to investigate spirituality and spir-
itual experiences since they represent a central aspect of human ex-
istence.
16. Post-materialist science does not reject the empirical observations and
great value of scientific achievements realized up until now. It seeks to ex-
pand the human capacity to better understand the wonders of nature, and
in the process rediscover the importance of mind and spirit as being part of
the core fabric of the universe. Post-materialism is inclusive of matter,
which is seen as a basic constituent of the universe.
17. The post-materialist paradigm has far-reaching implications. It funda-
mental y alters the vision we have of ourselves, giving us back our dignity
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and power, as humans and as scientists. This paradigm fosters positive val-
ues such as compassion, respect, and peace. By emphasizing a deep con-
nection between ourselves and nature at large, the post-materialist
paradigm also promotes environmental awareness and the preservation of
our biosphere. In addition, it is not new, but only forgotten for four hun-
dred years, that a lived transmaterial understanding may be the corner-
stone of health and wel ness, as it has been held and preserved in ancient
mind-body-spirit practices, religious traditions, and contemplative ap-
proaches.
18. The shift from materialist science to post-materialist science may be of
vital importance to the evolution of the human civilization. It may be even
more pivotal than the transition from geocentrism to heliocentrism.
We invite you, scientists of the world, to read the Manifesto for a Post-Ma-
terialist Science and sign it, if you wish to show your support (see
http://opensciences.org/).
* The Manifesto for a Post-Materialist Science was prepared by Mario
Beauregard, PhD (University of Arizona), Gary E. Schwartz, PhD (University
of Arizona), and Lisa Mil er, PhD (Columbia University), in col aboration with
Larry Dossey, MD, Alexander Moreira-Almeida, MD, PhD, Marilyn Schlitz,
PhD, Rupert Sheldrake, PhD, and Charles Tart, PhD.
**Contact For further information, please contact Dr Mario Beauregard,
Laboratory for Advances in Consciousness and Health, Department of Psy-
chology, University of Arizona, Tucson, USA. Email:
mariobeauregard@email.arizona.edu
*** We considered two ways of referring to the emerging paradigm presen-
ted in this Manifesto: the hyphenated version (post-materialism) and the
non-hyphenated version (postmaterialism). The hyphenated form was se-
lected for the sake of clarity for both scientists and lay people.
**** The Summary Report of the International Summit on Post-Materialist
Science, Spirituality and Society can be found at the fol owing address:
http://opensciences.org/
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Appendix 10: The Galileo Commission report
A project of the Scientific and Medical Network, the Commission has pro-
duced a comprehensive report on the impact of materialism on science,
written by Harald Walach with input from 90 advisers in 30 universities.
See www.opensciences.org .
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Document Outline