䅁杧慡灰敥†瑴桨敥潯牲祹㨺†䅁†獳瑴牲畵捣瑴畵牲敥摤†慡灰灰牲潯慡捣桨†瑴潯†湮敥睷†扢敥杧楩湮湮楩湮杧



Working Title:
Agapé Theory:
A structured approach to a new beginning for
spiritual understanding
Transcriber/author: Peter Calvert PGDipSLT, DipRS (Waikato)
Version:
Draft 0.85

Introduction
This material has been compiled from ~30 years of meditation re-
cords publicly accessible at www.wisdomschool.nz. That comprises a
spiritual transmission and records of group sessions meticulously re-
corded, transcribed and minimal y edited for accurate archiving.
Transcript dates are preserved to enable reference checking with
the original record of both the written and in most cases, the audio
recording from which it was derived. What has been delivered is a
theoretical and philosophical discussion of human origins, framed in
simplified numerics and models , some updated and some novel
.
^1The issue most relevant on this occasion is finalising perception and curi-
osity towards the no-thing-ness of abstract causation, the field of first
cause. There are some events in that field of first cause which have con-
sequences in the realm of location within physicality adjacent to this indi-
vidual. We would seek to explicate those.
The terminology and label 'field of first cause' has a variety of antecedents
through time. Its existence within the descriptions of arcane spirituality and
Theosophy are related, and yet careful distinction is required between the
sets of attributions made at this time compared to those times and loca-
tions and individuals now historical. And so we define from first principles
the field of first cause in the fol owing way:
• It is the universal non-physical field comprising consciousness, self-
awareness and distributed identity.
• It is the background to existence from which al else is derived.
• It has been referred to historical y within every culture worthy of
the name.
The reason for that, is that in every such culture, curiosity as to origins
evokes from the field of first cause, descriptions of itself as conveying that
role identity.
And so in every culture there is the variable consequence from curiosity-
driven inquiry by any member of such culture, and then the response being
1 The circumflex is used here to indicate the origin of following text to be beyond the
personal lower mind. All subsequent identification of the distinction between the per-
sonal voice and the higher self or beyond is indicated by font changes and indentation.
Peter Calvert
1

Agape Theory: A structured approach
Draft 0.86
concretised into description in the relevant language and such degree of
preservation as may occur within the culture in question. In preliterate
times it was necessarily oral. In literate times such description was biased
by al prior examples and their language of description and characterisation
in their record.
In the present moment, that converts into both recognition and bias. And
in this instance, the confirmation bias is comparatively wel -balanced by
scepticism and denial and detachment from enculturation into accepting
the truth of norms historical y contributed.
It therefore comprises a relatively balanced evaluation and description, yet
is not entirely free from distortion and inadequacies of conveyance into lan-
guage. Nevertheless every culture oscil ates in its recognition of and al egi-
ance to every such description as may arise into the awareness of any
member of their population. The conversion of awareness into story, with
varying attributions, exaggerations, scepticism, denial and invalidation,
leave in most instances, a population fractured, unless coerced into the ap-
pearance of universal acceptance by a dominating theology.
And so this time of expanding disconnection from al such dominating theo-
logies, is an appropriate moment in history in this remote place in the
world, to begin again the attempt at describing in non-reified terms, the
qualities of such a field of first cause.
And so clearly separating the existence of such a field from the descriptions
of such a field through time, the universality of attempts to describe that
field of first cause, as separate from its conversion into dogma and religion
and culture biased into submission to imaginal representatives and cultural
exemplars, we may say the fol owing:
In the Void of perception beyond the realm of the imaginal, lies experience
capable of transforming the understanding of any individual having suffi-
cient courage to take their point of perception outside of the confines of
their known physical world. When a balanced attitude and a lack of fear en-
ables such exploration, then the origin of the embodied identity can be ex-
plored in both theoretical and experiential terms.
Such individuals exercising those capacities are the only valid determiners
of the characteristics of that level of existence. That their stories are poorly
recorded and subsequently coordinated by excision of some features and
exaggeration of others, does not invalidate the primary validity of their ex-
perience and description.
Peter Calvert
2

Agape Theory: A structured approach
Draft 0.86
The wil ingness to be detached from al manner of attractions is a necessary
prerequisite for accuracy of reportage. Seeking neither utility nor other ad-
vantage, permits unbiased description. Having detached from al notions of
the efficacy of healing, self-promotion, historical significance, and notoriety,
this ageing individual simply prefers accuracy in the accumulated record.
Being state supported and without much consequent ambition for wealth
or notoriety, is a necessary prerequisite in avoiding sought advantage.
And so the qualities and connections, perceptions and abilities, the exten-
sion of influence from one level to another, has already featured in this ac-
cumulated description. Therefore the simplest characterisation of the field
of first cause is possible. Within it lies identity, both dispersed and agglom-
erated into individuality accommodating al valence in the wil ingness to ex-
plore the spectrum of motivation, and is best recognised as a condition of
freedom and love without judgement. (20210528)
Peter Calvert
3

Agape Theory: A structured approach
Draft 0.86
Dynamics in the field of first cause
Although familiar with attending to the various directions of stimu-
lus during meditation, on the occasion referred to here, I had for the
first time experienced the sensation of being drawn strongly back-
wards and to the right at about 150 degrees from centre front
.
These tests of perception are merely an evaluation of sensitivity to dynamic
movement and currents within the aura as interactive with the field of first
cause. Such vector relations between the field of first cause and the aura,
as wel as the Shushumna, Ida and Pingala, are on record in other cultures
and languages and less so within this culture and language of English.
The dynamics within interactions between that field and the identity or a
crowd, is the basis of the phenomenon sometimes cal ed the madness of
crowds, whereby the vector sum of influence applied to such a group field,
or generated by such a group, can produce a magnification of the vector
dynamics proportional to the size of a crowd. And so visualising that group
field from some distance away, it has a sinuous and swirling tendency inde-
pendent of the physical qualities of the place and the physical activities of
those individuals present within that crowd.
It is part of the generation of enjoyment by crowds such as public sporting
spectators, as wel as war. The heightened arousal is mutual y reinforcing,
and can generate either valence of enjoyment or fear. Additional y, it is the
basis of the shared tranquil ity and a sensing of the stil ness obtained
within reverent crowds at religious and spiritual venues.
So the individual, who is sensitive to and therefore responds to qualities of
such a field, generated within the field of first cause as a local group vector
amplifying that of the individual, knows this. It is the basis of the saying at-
tributed to the historical religious figure generating the tradition of Chris-
tianity, who is claimed to have said "where two or three are gathered to-
gether in my name, there I am." And of course what he was referring to
was exactly this characteristic of dynamics within the field of first cause.
And the col ective influence upon that, even by a smal group of individuals
gathered for singular purpose.
That magnification factor enhances the natural sensitivity of any individual,
through their layers of resistance, to natural awareness of the field of first
cause. Abstraction and denial, such as may be present in the worldview of
Peter Calvert
4

Agape Theory: A structured approach
Draft 0.86
the individuals experiencing that variation from static tranquil ity, impede
it. Many individuals’ attention is shielded from that level of awareness and
sensitivity, by their enculturation into emotional and social foci of attention
elsewhere. In conditions where the primary focus is on survival, the utility
of admitting that additional layer of sensitivity is usual y sufficient to re-
store awareness into clarity, even if it is unfamiliar to the individual at-
tempting to survive, and often from external threat.
The ordinary individual, socialised into attending to social conditions and
conditioning, educational goals within conditions not requiring sensitive
attending to the question of survival, is frequently distracted or simply fo-
cussed elsewhere than these levels. The narrative within the prevailing cul-
ture may preclude any focus of awareness on those levels. Natural y, some
individuals decline to be so distracted and retain awareness, while others
do not. And so a subset of every population maintains some degree of re-
cord within most cultures by which to describe, in variously biased ways,
the characteristics of such sensitivity and responses to their sensing on the
level of the field of first cause.
It is within that field of first cause that sensing of proximity to any invisible
other is manifest. The sense of presence of invisible others is common in
situations arising at both birthing and dying, before the incoming identity
animates the child being born, or departs from the body just died. That
separation is frequently observed on the feeling level and sometimes visu-
al y, and recognition between identities is normal y on the basis of the en-
ergy signature characteristic of the individuals concerned. That energy sig-
nature itself is a personal modulation of the field of first cause in character-
istic manner, and directly contributes to the process of identification by its
associated spectrum of qualities.
That pattern recognition of the spectrum of qualities is what al ows the
confident identification of identity, because it is a combined resonant set,
derived from the accumulated life experience of that particular individual
manifest within the field of first cause.
And so this description enables a simplified understanding of some phe-
nomena usual y attributed and described within the language associated
with spirituality. The phenomena of identity and dynamics within the field
of first cause is a simpler descriptive set. It is also separate from the sets of
experiential percepts attributed to the descriptive language of spirits and
al reification associated with that.
Peter Calvert
5

Agape Theory: A structured approach
Draft 0.86
The metaphor of identity comprising a musical chord, is a simple applica-
tion from the physical sense of hearing, whereby the spectrum of pitch,
with its potential, for example on the 88 note scale of the piano keyboard,
enables a theoretical appreciation that identity may be determined by the
particular patterns of the loudness of each note manifest across that spec-
trum of frequency. This is a metaphor and nothing else. But useful because
every individual in every modern population is familiar with phenomena of
broadcast sound, its range, including overtones and sub-harmonics, con-
ceptual y spanning the limits of the frequency sensitivity of the human
ear/brain system.
And so the qualities of an individual can be imaged as a particular excita-
tion level of each of those 88 keys, and each pattern of such excitation is
different across individuals. This metaphor has some utility by which to de-
scribe the possibility and phenomenon of recognition between an embod-
ied individual and an identity not embodied and in proximity. Without sens-
ing it as a musical chord, sensitivity to such identity is automatic and pro-
cessed by the systems enabling recognition. And we need not define those
further.
(20210529)
Peter Calvert
6

Agape Theory: A structured approach
Draft 0.86
The problems of interdisciplinary discourse
I've taken some time to settle into meditation, having been requested
to rise at 04:30. And dispensing with the expectations concerning fo-
cus and topic has taken a little while to achieve. And the more dis-
tant perspective is now available and I'm responding to the feeling
of chill around me. Neither intention nor topic is clear and certain,
but rather some level of overview, I think.

Coming into your heart and mind at these times is always fraught with dis-
traction from the local-mind level. Sets of expectations related to the vari-
ous possibilities of topic need to be negotiated through and away from, in
order to bring anything actual y novel. And the unexpected nature of any
such discourse is one of the means by which a test can be applied as to
whether the content is a product of the local mind or not.
On this occasion the intention is to address the process of moving the at-
tention beyond the local bodymind by means of various coordinate sets.
The coordinate set pertaining to the local life is general y wel -known at the
conscious level and not known at al at the unconscious level for obvious
reasons relating to the definition of conscious and unconscious. The intro-
duction of material from beyond those confines and parameter sets, very
often has an element of surprise associated with it, exactly because the
content is from outside of the set of thoughts accumulated and life often
incorporated into the sense of identity.
'I think, therefore I am' is as applicable to the node of Dao-consciousness
identity as it is to the local mind. The necessary discerning factor is the
sense of the degree to which one has taken the attention away from the
known local mind, and al owed it to be taken further or projecting it further
into the different levels of identity beyond the familiar, beyond the known,
and into the unknown. This is often accompanied by a sense of expansion.
And if there is strong or even residual fear concerning safety and survival,
then that comprises a factor limiting the reach beyond which the identity
cannot be explored, nor any other identity encountered, even if it is merely
the NDC fragment associated with the body currently occupied. And so by
this we address the essential nature of fear reduction at both the conscious
and unconscious levels, within the identity grown within the current life.
So the local personality needs to be persuaded, by one means or another,
that the risk of confronting the unknown is worthwhile. The rhetoric associ-
Peter Calvert
7

Agape Theory: A structured approach
Draft 0.86
ated with the promise of transcendence is sufficient to achieve this for
some personalities, but not the majority. This is part of the reason for the
comparative scarcity of identities wil ing to go far away from the track
beaten through their life development, and sets of interests and avoid-
ances, social, psychological and spiritual. This is another benefit of isola-
tion, in that social anxiety is thereby relieved. Psychological anxiety is pro-
gressively relieved through the repetitive approach to the unknown territ-
ory able to be encountered within mind explorations. And through the ex-
ploration of parameters of experience in not only the current life, but other
lifetimes as wel , enables inter-lifetime stress to be reduced by addressing
the question of survival. When enough memory demonstrably remote from
the parameters of experience within the contemporary life are en-
countered, then survival anxiety natural y decreases. And so the local mind
is wil ing to forgo fear, and adopt audacity instead.
This greatly facilitates the wil ingness to dedicate time in the further ex-
planation of unknown parameters of life and existence. And when that oc-
curs, what is general y encountered are those identities who come into
proximity for the purpose of communicating what are sometimes cal ed the
eternal verities of spiritual existence, embodiment and return. That they
can do so, is exactly and only because the necessary preparation has been
achieved to a sufficient level to enable the discourse to begin. And from a
parameter set outside of the ordinary life, and usual y requiring special
conditions to achieve that. And so the class of practices related to the par-
ticular categories of focus required to enable adequate comfort, the fo-
cussed attention and sufficient accumulated experience to normal y retain
awareness of who one is at the local mind level, even though in contact
with other levels of identity. And so it is the occupation of the specialist in-
vestigator of life beyond the body.
This, again, means that al body-level needs are satisfied, al intel ectual and
social needs are satisfied and that both the intel ect and feeling mind are
centred within curiosity. It is helpful, further, if there is a joint agenda,
agreed to in general terms across the domains of existence, by which to
form a coordinated set of intentions for the explorations being undertaken.
And so it is in this case.
The pattern of the contemplative, understanding from being trained into
the wil ingness to arise or to dissociate from contemporary activity, seek a
quiet space and attend to the communication-set on offer, bringing unex-
pected, abstruse or confusing intervention into the life, by which to engage
Peter Calvert
8

Agape Theory: A structured approach
Draft 0.86
the curiosity necessary to attend to it and resolve it into a pattern of rela-
tionship with already acquired frameworks of understanding. Not every
personality is wil ing to do this, for obvious reasons.
And so given this framework, we can expand the attention into realms of
discourse unfamiliar or never encountered at any time in the identity's ex-
perience set. And it is where we would take it now.
There are categories of engagement unable to be described, because they
are outside qualities perceivable by the local bodymind. Therefore the lan-
guage ceases to have descriptive capacity by which to describe the mean-
ing encountered. This is general y termed ineffability, and although recog-
nisable through the use of that term, it conveys nothing about the content
encountered, whereby it can merely point in the direction that some exper-
ience of indescribable nature had been encountered. It is not the case at
this time, for we merely seek to al ude to that conundrum, general y only
able to be discussed between mystics, and not between the mystic and
those inexperienced in such practice.
This is no different from any other technical discipline, whereby the long
training in abstract thought and principle segregate every technical discip-
line, and thereby limiting interdisciplinary discourse. And so the problems
of communication from within every discipline to outside of it are similar.
And so this case is no different.
(20201008)
Peter Calvert
9

Agape Theory: A structured approach
Draft 0.86
Agapé Theory
A structured approach to a new beginning for spiritual understanding.
Spiritual impulses have arisen in mankind since the beginning of our exist-
ence. The expression of that has now exceeded ten thousand religions and
sects. That is surely more than enough. How, then, to distil that into prin-
ciples that can be international y agreed upon as universal, natural and in-
dependent of culture and language, history and religion?
A useful premise on which to begin, is that something so universal must
have empirical y verifiable roots. If each practitioner comprises a data
point, even the present world population comprises a more than adequate
data set on which to base a statistical analytical approach. If individuals of
al prior generations were included, the numbers would be overwhelming.
Another useful premise would be that if it is true that spiritual identities ex-
ist outside of time and conventional physical space and have concern for
suffering humanity, they might see the complexity of belief and its potential
for the generation of conflict, and out of their compassion, offer a solution?
They might find it difficult to generate enough cut-through of human tu-
mult to be heard, but applying their wisdom should be enough?
And given that every change starts in a smal number of minds and propag-
ates through many more to reach a level of significance in a population un-
til, if it has sufficient merit, it is adopted into the educational system and
systematical y taught to each new generation as a reliable fact, such a solu-
tion must be simple in both principle and application. Also, to be accepted,
it must connect to pre-existent contemporary knowledge so as to seem
reasonable.
The flowering of religious thought is predicated upon private experience,
realised by promotional tactics and even coercion, the details of which in
many cases is lost to the historical record. Such is more obviously true for
preliterate communities and ancient religions. Even contemporary practi-
tioners and new religions rely as much on private experience as public cel-
ebration to establish continuity of their existence.
Like any mystic, I did the preparation (emotional cleansing); did the
practice (meditation training); established the connection (accepted
the offer to channel spiritual identity); continued the practice; got the
result (a spiritual transmission).
Peter Calvert
10

Agape Theory: A structured approach
Draft 0.86
Now, disbursement.
Disbursement is an odd word in this context, yet its meaning is apt. Distri-
bution from a public fund is the meaning intended here. This derives from
the notion that what has been received is for humanity, not the individuals
receiving it. Hence the idea from wealth distribution, sometimes at the end
of a life, is applicable, because what has come is a wealth of ideas, prin-
ciples and experience for sharing with others, i.e., the public.
(20191229)
Peter Calvert
11

Agape Theory: A structured approach
Draft 0.86
Induction into the role
Acquainted by the light, enticed by the light, drunk by light even, in its ex-
tensive and implomatic [cf; implore] manner, we come to you now in the
hope and expectation that al is wel with you in your mind if not body, so
as to convey again and in more detail some of the things yet unsaid
between us. In this we salute your persistence, and have grounded your
awareness into light as wel as darkness for your education. Coming as we
do from the domain of integral understanding of these several domains, we
have a perspective unavailable to the incarnate human who has not over-
come their intrinsic forgetfulness of the past, as required by the normal
path of incarnatory experience and imperatives.
This al ows us to come before you in the guise of a sage and foretel er of
wisdom and truth, for that is what we are. In another century we would
have come before you bearing wings and doves by which to aspire to influ-
ence the recipient such as you are, but in this century it is ambivalent and
anachronistic for such camouflage to be adopted.
The expectations we choose to support at this time and to engage with you
in your endeavours to understand al before you, is to come unadorned, in
simple style, for stylistic devices are similarly to be shorn from the role.
Left is the prosaic remnant we have referred to elsewhere. That is suffi-
cient, we note, for you to attend to us, and for that we are thankful, as now.
With that preamble expressed we wish now to turn to the subject actual y
at hand, for the wil ingness to comply with these missives into humanity is
already flagging in your mind. Exhausted you were, and it is true that the 3
month respite from transcription was only too little for your restoration to
ful compliant enthusiasm. Nevertheless we wil continue on this occasion,
if only to reacquaint you with the role and deeper purpose of our encoun-
ters with you in their broader scope.
Returning now to the subject at hand, we risk al by saying, in whose name
are you fashioned?
P
Unknown.
Not true. Articulate some you may expect?
P
God, Yahweh, Allah, truth, Hindu, Buddhist or Taoist reli-
gious names, Sanskrit names, Tibetan, Maori, Icelandic names, and
more.
Peter Calvert
12

Agape Theory: A structured approach
Draft 0.86
These are al true, for they shape expectations that there is a traversable
terrain by which to find and know the endower of wisdom, truth, light and
love upon humanity.
These are al false, for they convey only anthropomorphic expectations, for
the giver of wisdom is ever without form and name.
The unpronounceable name is ever unpronounceable, therefore to expect
any al ocation of epithet or nickname is to enquire where there is no valid
nor available answer. The meaning here is that of the saints and sages of
old who have always conveyed that the true name of god is unknowable. It
is only humans who wish for a pronounceable verbal appel ation by which
to refer to an identifiable metaphor by which to point in the direction of
the unknowable. For that is what it is, unknowable. Such is the limitation
of both humanity and higher realms, that the creator and sustainer of al is
beyond reach, without fail.
So this brings context to the missive about to received, by which you wil be
asked to name your god. You cannot, so you may not. That is al .
(20090709)
Peter Calvert
13

Agape Theory: A structured approach
Draft 0.86
Stillness
I've been sent2 to Riverton3 in Janet's4 absence for no reason that I'm
aware of, apart from it being an opportunity for dialogue with my
own higher self or perhaps beyond, and I don't have any feeling or
knowledge of that. (and yet subsequent to receiving this missive, I
perceived the massive5 presence of the full reunited reintegrated one-
being6, confirming itself as communication source on this occasion.
In this transmission they self-identify using the term node of Dao-
consciousness
.)
And yet we take this opportunity in order to provide a transition between
the condition of being endlessly engaged in the mundane life, and the set-
apart condition of being engaged essential y and only with the spiritual life.
This Riverton location is optimal.
In order to participate in the spiritual life, stil ness is an absolute require-
ment. And in the scale of variability and degree of stil ness, versus physical
and intel ectual motion, a sliding logarithmic scale is appropriately defin-
able. The markers on that scale carry with it a connotation of time spent
alone. And this plots an X-Y relation in two dimensions only, being stillness
with a logarithmic scale proceeding from a notional condition of stil ness of
body comprising a value of one, motion rightwards comprising a value of
ten, and then one hundred for the value of frenetic; and proceeding into
decimal values in orders of ten, proceeding towards zero as a condition of
death. (values of ‘meditating’ and ‘comatose’ came when constructing the
drawing)
2 See 20191213 prc Go to Riverton
3 In Southland NZ, where my partner Janet owns a beach house we use for recreation
and spiritual retreat.
4 Janet Oliver, my loved other.
5 Our subjective magnitude relationship approximates that of the sun to this planet
~100:1
6 Two spiritual sources promulgate this initiative and associate with us occasionally to
direct Keith Hill and myself.
Peter Calvert
14


Agape Theory: A structured approach
Draft 0.86
The Y-axis comprises stillness of mind, again proceeding from zero to one
hundred in two steps on a logarithmic scale, that is, ten and one hundred. A
third step of one would be useful but is not significant. And this is intended
to reveal the relationship whereby the body can be dead and the mind fully
active. This is a novel relationship. And we wil il ustrate the relation in due
course using a freehand sketching method. (see results below)
There are many paths through this space, many conditions that can be
mapped in that XY space and relation. There is a family of curves, not just
one.
Peter Calvert
15


Agape Theory: A structured approach
Draft 0.86
This is the reason for which you have been brought present here today. It
wil seem intuitively obvious to any person accustomed to meditation. It is
a gross simplification, of course, as always, and merely indicative, exactly
because the combination of conditions relating the physical body and the
mind are personal and can only be averaged over a population.
This present condition of an essential y immobilised body, an alert mind fo-
cussed as much towards the spiritual communicative link as towards the
conditions pertaining to the physical form, is what preconditions the pos-
sibility for spiritual communion, and also enables its active achievement
with a two-way flow of information.
The wil ingness that you share with us to communicate in these ways is
what enables this possibility for the transfer of understanding, of models
and mind-states and spiritual perceptions, and the ongoing existence of the
independent egoic identity, from development during embodiment into re-
tirement (via death of the body) and absorption into the deeper identity.
And we would have some few words to say in relation to the progressive
melding proceeding upon death of the body, and the return of prime focus
into the spiritual identity. This addresses the question of the relation of the
information package, if it could be construed as such, comprising the egoic
Peter Calvert
16

Agape Theory: A structured approach
Draft 0.86
identity, into the assembled components accumulated during each life and
progressing into wholeness and the condition of being unified.
The tenuous relation between the sub-components of spiritual identity is
conceptual y similar to what is conventional y understood about the dis-
tinctions between the mature identity acquired during embodiment, and
yet stil containing those aspects identifiable as sub-personalities concret-
ised in each of the earlier age-ranges, and routinely identified in approxim-
ate terms as the infant, adaptive child, pre-pubescent identity, and post-pu-
bescent identity, commonly identifiable as the teenaged self full of wild
emotion and little control.
Of course, that spectrum of identification is conveniently truncated. And as
always, finer differentiations could be made, yet in ordinary terms, they are
not useful.
So within the developed identity at the higher-self level, there is the accu-
mulation of information packages comprising each egoic identity, engaging
with and reaching compromise with those other aspects within the higher
self, the whole identity. And the imprecision of these identifications is ex-
actly because there is a state of fluidity which is outside of time. And the
addition of change due to the shifting relationships and progressive absorp-
tion occurring between those components, engaged in the formation of the
progressively acquired complete identity.
And from the condition (of a reader) being within an embodied mind, the
factor of time is so difficult to remove from the understanding, we wil take
the position in the explanation of this formation, as if time were present
where it is not. And so, exactly because this description is coming from the
timeless location of a higher identity, being introduced to the time-full loca-
tion of an embodied mind, we wil describe this pattern in terms under-
standable to that embodied mind, giving confident assurance that from the
perspective of any person at the end of their life and moving out of the
realm of time and into the realm of timeless spirit, that clarity concerning
these things wil come at that moment and therefore they need be de-
scribed no further.
And so addressing the progressive accumulation of the first level of identity
development by enrichment, (because identity pre-exists embodiment),
the enrichment is directly proportional to the rate of embodiment, inform-
ation-gathering, lives lived enabling that, and lives concluded enabling the
Peter Calvert
17

Agape Theory: A structured approach
Draft 0.86
transfer of that information, and each component comprising an enrich-
ment factor.
And so this can be mapped again into a two-dimensional figure of graph-
like relations between enrichment and time, where time is structured by
embodiment.
The sub-scale of that is information. And so proceeding from the junction
between those two axes at a condition of zero enrichment, zero time in its
relative sense, there is a stepwise increment not strictly related to time, but
related to the information associated with enrichment comprising an incre-
mental step, and hence ratcheting upwards to full enrichment when full
wisdom is acquired at the end of the last embodiment.
This of course is a graphical model describing steps in enrichment of the
pre-existing spiritual identity, the naive node of Dao-consciousness.
So for each naive node of Dao-consciousness, there is conceptual y accu-
mulated a nominal y one thousand part set of such enrichment maps, at a
rate of one per node of Dao-consciousness fragment. This is another con-
ceptualisation in graphic terms, of why embodiment is sought, and the dis-
tinction between the information content difference between a naive node
of Dao-consciousness cast from the Dao, and the reunited reintegrated
form, and provides an intel igible expression of the distinction between
those two conditions.
(20191214)
Peter Calvert
18


Agape Theory: A structured approach
Draft 0.86
Model of transition of identity location between shamanic and physical
space to accumulate information through incarnation, thereby to construct
the higher self. Il ustrated here as if physical and spiritual domains are sep-

arated yet contiguous. Of course they are ful y immersed one in the other.
Peter Calvert
19


Agape Theory: A structured approach
Draft 0.86
NDC enrichment by incarnation – one fragment
Enrichment increments per lifetime are too smal to observe on this scale
Peter Calvert
20


Agape Theory: A structured approach
Draft 0.86
NDC enrichment by incarnation – first ~20 of ~1000 fragments, il ustrated
in linear form
Peter Calvert
21


Agape Theory: A structured approach
Draft 0.86
Enrichment aggregation – construction of the higher self
One NDC fragment at the higher-self level, constructed from life-informa-
tion packages, shown here as seen on 20200517, with some (recent?) life-

time information sets only partial y reintegrated.
Peter Calvert
22


Agape Theory: A structured approach
Draft 0.86
Node of Dao-consciousness comprising al fragments in ful y enriched, re-
united, and reintegrated form and consequent high-energy state. Informa-
tion accumulation set is from ~ 10E6 lifetimes

This is one of the two sources of this spiritual transmission, and it is il us-
trated here as seen in approximate magnitude relation to this writer on
20190709. Magnitude relation was given as approximated by Earth:sun ~
1:100
Peter Calvert
23

Agape Theory: A structured approach
Draft 0.86
Fundamental equality
In spite of 1) the magnitude relation, 2) the information aggregation differ-
ence, 3) the resulting capacity difference, 4) the status of every contributing
fragment having graduated after being tested for degree of commitment to
love, and 5) the resulting intrinsic energy intensity, intrinsic equality is re-
tained between the still-incarnating human and the ful y integrated one-be-
ing.
Peter Calvert
24


Agape Theory: A structured approach
Draft 0.86
Enrichment aggregation: 1) Naive node emerges from the Dao, 2) it frag-
ments, 3) each fragment seeks enrichment by embodiment, accumulated
information reunites to form higher self, 4) reunification progresses to

complete integration, producing new enriched state and corresponding
properties.

Peter Calvert
25

Agape Theory: A structured approach
Draft 0.86
Notional origins of NDC
Extending upon the prior diagram into an account of the context for node
of Dao-consciousness formation, requires a further detachment from re-
producible experience. Nevertheless, an account of personal experience
has always underlain notions of human origin, even though in most histor-
ical cases now inaccessible behind multiple layers of rhetoric and tradition.
In the context of human desire for an intel igible origin story, we offer the
fol owing account of experience by this author when recently seeking un-
derstanding of this topic within the context of the delivery of this particular
transmission.
So we took his awareness far into the Void by which to show a suitable
model and intel igible mechanism. Understanding that al such il ustrative
attempts can only ever be approximate and with many degrees of uncer-
tainty, the fol owing page contains a record of the experience as imaginat-
ively manipulated into a sketch giving perspective. Recal ing that space, and
therefore perspective as shown is metaphorical, the sketch nevertheless
works as a tool for understanding relations between experiential events in
consciousness.
The distinction is made between regions of uniformly distributed con-
sciousness density and even more remote regions containing non-uniform-
ities, analogous to the variation in density on the intergalactic scale now
captured in imagery from the Hubble telescope. Unusual shapes in remote
vast dust clouds indirectly reveal underlying events in the force-field of in-
visible gravity. In a similar manner, the col ected il ustrations included here
attempt to reveal invisible patterns control ing location in the spiritual Void
accessible by any meditative practitioner.
Peter Calvert
26

Agape Theory: A structured approach
Draft 0.86
The binary logic of identity formation
In the abyss of the Void, impulses combine to generate something from
nothing. The uniform distribution of sparse consciousness is compressed by
the combinatorial logic of pressure waves coinciding such as to randomly,
and in a distribution of magnitudes, generate something from nothing. That
nomenclature in itself is false, because the nothing is sparse consciousness.
The something is compressed consciousness, self sustaining and sufficient
to enable vestigial awareness of self, in which is implicit the registration of
distinction, differentiation between the uncompressed background and the
compressed form of that background, leading to the self-aware identity.
This can be represented by the distinction between the undifferentiated
sparse consciousness of state zero, and the compressed version of that, re-
gistering a state numerical y equal to one. And so, speaking poetical y, one-
ness is derived from nothingness. Speaking logical y, what is zero becomes
one identity. Speaking in population terms, each pair of coincident pressure
waves generates a random sequence of ones of variable magnitude.
There is a threshold effect. Where the disturbance is insufficient to estab-
lish self-conserving identity, then there is a return to uniformity without
identity formation. That establishes a minimum value, reflected or repres-
ented on the agape frequency scale as a value of five (5x10E3) agape fre-
quency units.
The magnitude at the upper end of that distribution of magnitude is
without limit theoretical y. Practical y, the probability of unlimited mag-
nitude is zero. Or at least infinitesimal. And so there is a skewed probability
of manifestation, whereby the distribution at the low end is much higher
than at the large magnitude.
This mechanism establishes a population density in the Void of self-sustain-
ing identity. Out of love for their brethren, to use that language - and this is
intrinsical y difficult to discuss in terms unrelated to time - but utilising the
criteria of Being and Becoming, those identities who have become, support
those identities stil in the process of becoming. And so a network of iden-
tity at various stages of becoming, support those naive nodes of identity, or
identifiable as nodes of Dao-consciousness, in the earliest stage. (and again,
time is absent, yet almost impossible to discuss in time-free language).
Peter Calvert
27

Agape Theory: A structured approach
Draft 0.86
And so because information density is one means by which to measure the
impact of conscious awareness development, the transition from a condi-
tion of being naive, to any degree of maturity, is by an increase in informa-
tion density. Again, the idea of density is itself conditioned by human ex-
perience in multidimensional space. And this language is metaphorical in
the sense that consciousness is not strictly able to be discussed in terms of
three-dimensional space. Nevertheless the mind is conditioned to think in
terms derived from the context of this Earth. And so the Earth-trained mind
finds it convenient to discuss these phenomena in terms the Earth-trained
mind finds intuitively understandable. Simple, rather than not anchored
into the physical experience of life on this planet.
And so uniformity is converted in random fashion from a condition of uni-
form zero, and speaking in terms of binary logic here, into a distribution of
ones, where the magnitude of the one is variable. Hence the term 'one-
ness' in this context is strictly definable as distinct from its information
density. The information density is expressible as indefinably distinct from
zero, and in the process of becoming, acquires an experiential value of
greater than that.
Induction into the purpose of becoming is a loving act, involving recogni-
tion, a contribution of love, and an opportunity for developing more. More
love, combined with more information, expands magnitude. And so the
path of development can be simply expressed as information gathering,
leading to loving nature. This is not invariably true, but true sufficiently of-
ten as to render it a normal path. And utilising the term 'normal' in its stat-
istical sense.
The opportunity for maximising information density is commonly elected to
be co-association with physical species. And because this is a steady-state
description of identity development and origination, there is no necessity
to consider beginnings and endings. Additional y, such beginnings and end-
ings, their interpretation and meaning, are inaccessible.
And so the self-aware universe can be construed as a natural y arising net-
work of identity, continuously acquiring information as wel as the capacity
to communicate meaning. This is the background behind everyday experi-
ence for each level of identity. Hence the universality and applicability of
the ideas of Being and Becoming and progress in development. And is an
entire background for understanding identity and consciousness.
(20210410)
Peter Calvert
28


Agape Theory: A structured approach
Draft 0.86
Identity formation in the Void (absolute infinite unmani-
fest)
Outside of the frame of uniformly distributed consciousness in the human
realm, non-linear turbulent regions transmit pressure waves. From their
convergence emerges identity in a range of magnitudes. Electing a develop-
mental platform, they relocate into proximity with their chosen species.
This is not physical space, but a workable visual metaphor based on obser-
vation in the shamanic Void and consequent instruction.
Peter Calvert
29

Agape Theory: A structured approach
Draft 0.86
Models of Shamanic Void
The original text giving the clearest and most complete enunciation
of content and underlying intention behind the prior graphical mod-
els follow, as derived from the original transcripts. Each transcript
except the most recent, can be examined in its minimally edited form
on the website
www.agapeschool.nz.
The coming into an understanding of one's location in spiritual space is a
necessary prerequisite in order to gain confidence that first, there is a
shamanic space in which to move, and second, that one has a particular
place in that space independent of one's bodily location in physical space in
the created world.
This description already raises a number of correlated issues. The first of
course is the existence of such a space within which to subjectively exist
and move and meet others also occupying that space. The second is the re-
lationship between that class of space, and the class of space comprising
normal physical embodiment and the universe as conventional y experi-
enced and understood through the senses.
There is no relation between those two spaces. And by that we mean in
terms of orientation. The orientation in physical space is conventional y de-
scribable in relation to the axis of the physical planet. And yet to say that
there is no relation between those two spaces is to negate their subjective
apparent relationship, due to the orientation of the body.
The body's aura exists as a structure correlated to the physical body, by vir-
tue of its connection through construction, or as an associate of construc-
tion of the physical human form. The structure of the Ida, Pingala and
Shushumna, being the hara-level structure correlated with the aura - and
not the body, we would add, but the aura - aligns during any current life in
which one has a body, in such a way as to define the coordinates of the
physical form or to the physical form.
We should be clear here. The body has an associated aura. The aura has an
associated hara-level structure comprising the dantians and the Ida and
Pingala. The orientation of what we are cal ing the model of agapéic space
is coordinated with that, whereby the axis of agape frequency extends for-
wards from the hara dantian in the bel y; leftwards and rightwards as the
Peter Calvert
30

Agape Theory: A structured approach
Draft 0.86
alignment of the wil ingness to bequest agape axis; and aligned with the
vertical spine is the axis of hierarchy. This correlation with the normal body
structure and its orientation in physical space, is the means by which there
is a definable connection between physical and shamanic space. That im-
plies that it is a subjective perspective, because when one is not in a body
or the body dies, then that alignment of correlation between physical and
shamanic space dislocates, dissociates and comes out of correlation with
the physical form. That is not to say that the experiential phenomenon of
shamanic space is merely or confined to the imaginal realm, but that it is
perceivable through that faculty.
This is very unsatisfactory in analytic terms, because there is a natural de-
sire to wish for such a correlation. And while embodied, of course, this is
subjectively valid. We are pointing to the fact that it is not intrinsical y valid.
This is one of the fundamental reasons why there is a range of perceptions
available to the embodied identity while looking into shamanic space, be-
cause disturbances to that correlation are possible. Nevertheless, on the
assumption that it is correlated because this description is coming through
an embodied individual, and speaking to other embodied individuals,
whatever the circumstances are outside of that set of identities is of little
consequence. Therefore we can repeat again, the model describing sham-
anic space has been developed in direct association with and by this indi-
vidual. It is his capacity to visualise things which has been utilised in struc-
turing this model, even though there has been little formal instruction in
the creation of theoretical models during his education. Nevertheless it has
been possible to obtain his cooperation and over a period of some years of
intensive curiosity and exploration, we have been able to impart our inten-
tions to describe a workable model, by which may be accessed on the the-
oretical level, some understanding of the hidden structure of what we are
cal ing shamanic space.
And so the primary subjective axis of that extends forwards from the
dantian located in the bel y, as traditional y described in Eastern metaphys-
ics, and here label ed agape frequency. It comprises an axis, a finite axis in
the sense that it is subdivided notional y into 100,000 levels. The ortho-
gonal axis aligned notional y through the shoulder sockets is wil ingness to
gift love, or as he has defined it, wil ingness to bequest agape. And that is
subdivided notional y into 100,000 equal divisions. Orthogonal to both axes
just described is the axis of hierarchy, undefined in terms of a notional divi-
sion, yet a scale of hierarchy applicable to the human comprising an un-
Peter Calvert
31

Agape Theory: A structured approach
Draft 0.86
defined subset of that axis, has been given 100 notional divisions. Taken to-
gether, this defines a three dimensional space within which ascension can
be mapped for the human.
This volume, being larger than any person can image, is also compartment-
alised into zones of occupancy for every species in al the universes. Each
species' volume of existence does not encroach upon the zone of existence
of any other species. Movement within a zone is possible because with in-
creasing experience after the node of Dao-consciousness is cast from the
Dao, that is, aggregates into an identifiable and identifiably existent subset
of the Whole, there is movement available which increases with experi-
ence. So this describes a three dimensional array or mesh of spaces within
which a species can move in their spiritual identity, which is not correlated
with a physical form. It is that lack of correlation which has partly led or is
partly responsible for the variety of descriptions given over time by humans
to each other.
So this description is an attempt by which to describe a notional y stable
structure, whereby any one individual can conceptualise themselves; as in
their intrinsic nature, as a personality of a fragment of a node of Dao-con-
sciousness; may be able to image within their imagination where their loca-
tion and nature might be. And note we say might be, not is. Because even
then there is no correlation necessarily between the accuracy of perception
and their subjective preference.
Given this loose and abstract descriptive tool, without clear and solid rela-
tionship to the lower mind and developed personality within the physical
form, there can only ever be vague correlations between one person's ex-
perience and expression of existence within their personal view of sham-
anic space, and that of any other person. This is intrinsical y unsatisfactory,
but there is nothing that we can do in relation to this, for it is in most
senses a simple fact. Therefore many degrees of care are required in order
to build a correlation between any one person's experience and any other
person's experience, even though their physical location may be proximate
and they may be attending to the same phenomena occurring in shamanic
space. This renders the affirmation mutual y obtainable by sharing such ex-
perience with another participant in such experience, of fundamental im-
portance in building mutual confidence that yes, similar perceptions were
received; they were interpreted in similar ways; the emotional and ener-
getic level perceptions were similarly describable; and therefore could be
generated the percept that they could confirm one another's experience.
Peter Calvert
32

Agape Theory: A structured approach
Draft 0.86
The more people involved in such mutual affirmation, the greater the mu-
tual confidence can be derived from that. And yet even that is only ephem-
eral y true. This is a fundamental reason for the lack of an historical set of
coherent descriptors for the domain of existence we are defining as sham-
anic space.
Our model of that, which we have label ed agapéic space, is an attempt to
concretise a theoretical level description, by which to satisfy a broader set
of both theoreticians and experiencers of that domain of experience. From
this it wil be perceived that it is intrinsical y difficult, if not nearly im-
possible, to expect any set of historical descriptions to agree wel with one
another, because so much of the set of perceived material is subjective.
This we can do nothing about.
It is into this fog of confusion that we attempt to introduce a little order, so
as to increase the confidence level by any investigator of what is conven-
tional y termed spiritual experience, that we now wish to direct the atten-
tion. And you wil note that we have chosen to use the most ancient ter-
minology, and therefore non-religious terminology, by which to reference
the model of agapéic space. It is not the realm of God, for God is a con-
struct. It is not the realm of Heaven, for Heaven is a construct. It is not the
realm of Hel , for Hel is a construct. And yet, al of those descriptions, ex-
periential y attained in most instances, are able to be subsumed within the
context of shamanic space. We simply seek to make this an a-religious de-
scriptive set.
Coming now to the phenomenon of shamanic flight. The shamanic world
view commonly describes a lower world, a middle world, an upper world,
and places there different denizens, yet does not clearly distinguish
between the mode of exploration, due to the relatively recent establish-
ment of the language of personality description, which is necessarily util-
ised in these modern times. The power of descriptive language is such as to
self-identify an individual and shape their perceptions, even as they are be-
ing interpreted, exactly because they are interpreted through the language
that they possess. A different person in a different culture wil use different
language, and the phenomenon of the interpretation of visualisations
achieved, mean that very frequently, the cultural y-bound descriptions dif-
fer one from the other because of the relationship between percept, inter-
pretation and language. Again, this results in great difficulty in providing for
a culture-free interpretive description of experience. It is an ideal to be ap-
proached, but probably never achievable. Nevertheless, sufficient common
Peter Calvert
33

Agape Theory: A structured approach
Draft 0.86
language can usual y be ascribed to provide some sense of similar experi-
ence, if not the fact of it.
Now within the realm occupied by the human, there is an entry point, if
one can consider it like that, a level at which the inexperienced node of
Dao-consciousness fragment is definable as comprising its point of exist-
ence. And with limited freedom of movement. The sought advantage of
embodiment, is to imbue that fragment of the node of Dao-consciousness
with increasing freedom of movement through embodiment, and thereby
to change level so as to incremental y advance through the levels to a con-
dition whereby its freedom of movement is much greater; its knowledge is
geometrical y increased. And we use that term to define the relationship of
knowledge to experience as comprising a geometric scale, not linear. And
so as it comes to maturity and no longer needs to incarnate. And can then
begin its progressive reunification and integration of experience back into a
condition of oneness. And we have al ocated a scale in hierarchy, being one
to one hundred percent, 25000 to 35000 agape frequency units and an un-
disclosed number set of movement in wil ingness to bequest agape terms.
And we wil now do so.
And we can define that movement as being notional y from forty-one to
forty-five, that is, 41000 to 45000 in the units ascribable to the scale of wil -
ingness to bequest agape7. And so within that volume in that experiential y
infinite three dimensional space, there is available some movement defin-
able as ascension. The literature on ascension is large and we trust that this
model may bring some coherence to that literature.
There is no particular reason to assign these numbers, apart from them be-
ing convenient. It is a construct, after al . It is a means by which to emphas-
ise that there are many other volumes within that larger model. Each is oc-
cupied by its own particular species. The ranges have been described; we
wil not detail them again. The confinement of the human to the centre-
ground, one could consider it to be, of that model, is merely appropriate if
only in the sense that it is a model-set which is being given to a particular
species, therefore it is perhaps merely respectful to conceptualise the spe-
cies in question to be at the centre of that model. So it is essential that the
model is conceivable as approximate and representative, rather than fac-
tual.
7 These units have been recently redefined in the context of expanding the reach of the
WtbA scale beyond that directly relevant to the human.
Peter Calvert
34

Agape Theory: A structured approach
Draft 0.86
Models, after al , are merely means by which to discuss an experiential
frame of reference that has little use outside of that. And so it is not that
there can be exact measurement within this model-set. There are paramet-
ers for discussion, yes. There are means by which to differentiate one hu-
man from another in terms of their intrinsic characteristics represented by
their progression through that range of ascension, which is determined in
general terms by their degree of experience and their necessity to return to
embodiment. Therefore it is a descriptive tool by which to ascribe relativity,
one human to another, rather than anything else.
There are no absolutes in this model. And that wil be a source of consider-
able difficulty in terms of the acceptance of the model by any person given
to or driven to a sense of necessity concerning absolutes. This we can do
nothing about and it is immaterial in many senses. The arguments from first
principles supposedly generated to bring some sense of certainty to the de-
scriptions of spiritual life, are just other forms of this attempt to bring an in-
tel igible model-set to an impenetrable mystery.
The relationship between the spiritual identity and the lower mind person-
ality, has always been obscure. And we would seek to remedy that.
We have described the spiritual identity as a parasite attached to and ex-
ploiting the body, and that is true both in inferential and practical terms, in
the sense that without the body, the human identity could not accommod-
ate itself so easily within this domain of the physical world. To do that it ex-
ercises intention. It sees very clearly the opportunity-set associated with
any particular embryonic individual, as a map of probabilities expressible in
multidimensional space. The determinacy of those probabilities decreases
through the life, natural y, as there are many classes of contingency, as wel
as the emerging and developing wil of the lower mind, to either agree to
or disagree with the life plan as conceived of from the spiritual level.
And by that we may claim that the physical organism has an associated wil ,
which is not necessarily wel -connected with the wil derivable and gener-
ated by the spiritual identity, that is, the co-associated node of Dao-con-
sciousness. Where there is compliance between the lower mind and by the
lower mind with the higher wil , then the outcome of the life can be
mapped with a degree of confidence. Where there is experience antagon-
istic to the generation of compliance within the lower mind, then in its
egotistic determination of preference of what it elects to do at any mo-
ment, there can be a progressive deviation from the spiritual y intended life
plan. That is not necessarily a bad thing, in that al experience has benefit.
Peter Calvert
35

Agape Theory: A structured approach
Draft 0.86
It is, after al , precisely what the spiritual identity comes into association
with the physical form in order to obtain.
The only result in most instances, is that there may be required an addi-
tional lifetime to address the unaddressed issues within the life plan. There
is no cost to that. Therefore even though there is the contemporary and an-
cient belief that the realm of the human embodied individual is a vale of
tears and reluctantly encountered, from the perspective of the fragment of
a node of Dao-consciousness, this is simply not the case. Its preferences are
met at the particular rate that they are, and there is no objection if it re-
quires an extra lifetime to do so. There is no impatience from that level. Im-
patience is a characteristic of the embodied human at the level of the lower
mind and not otherwise. And so it is inappropriate to generate any sense of
angst, regret or impatience, as we have said, in coming to the realisation by
any individual that there is a discrepancy between the higher mind's inten-
tions, and the life as developed by the embodied human.
That leaves the quest for ascension to be a useless enterprise, for the inten-
tion to advance more quickly is purely a product of the impatience within
the lower mind and nothing else. Therefore the variety of promises by
which an accelerated path to escape from embodiment promised by vari-
ous individuals and religions, is pure fantasy, and caters to that sense of im-
patience and even pain derived from human experience. There is no corol-
lary to that on the level of the higher mind and higher self. The reason for
that is obvious. Those qualities of impatience are entirely related to time,
and time is essential y absent within the experience of the higher mind,
higher self and node of Dao-consciousness fragment.
Hence, therefore, the injunction to be at peace. Part of that injunction is
directly related to that characteristic of impatience within the human, be-
cause to be at peace is not to exercise patience but to exist in the state
within which patience or its lack is not even present within that mode of
experience.
And so by this explanation we would bring peace to humanity, wherein
they can find the hope of the necessary engagement in a peaceful life.
Turning now to the second factor. The human animal has many emotional
capacities. However it is intrinsical y self-interested, which means that in
any situation comprising any trace of scarcity, a natural competitiveness
arises. The natural awareness of the healthy animal leads directly to that
competitiveness and the drive for survival of the fittest, to use that Dar-
Peter Calvert
36

Agape Theory: A structured approach
Draft 0.86
winian term. The cause of competitive behaviour, which can result in a
win-lose outcome - “if I must displace you from a food source, for example,
so that I achieve what I wish, then I wil simply do so,” may be the decision-
tree within the human mind.
This is fundamental y at odds with the kindness and generosity natural to
the node of Dao-consciousness. From the condition of the higher mind,
where there can be no lack, the competitive drive within the lower mind is
often incomprehensible, and management of that must be learned. So
therefore the concept of generosity, the concept of kindness, and their
manifestation within the human, is a means by which can be assigned and
estimated the degree of experience of the associated node of Dao-con-
sciousness embodied within the human. An experienced node of Dao-con-
sciousness knows very wel how to modulate the natural human competit-
iveness, and how to bring dominance to, within the local personality, beha-
viours supporting generosity and kindness. Therefore personalities which
do not manifest either kindness or generosity are therefore reliably defin-
able as associated with inexperienced nodes of Dao-consciousness.
In making that specification, of course, we are not talking about life and
death circumstances, we mean ordinary life within which there is relative
plenty of al required necessities of existence and survival. It is when those
survival necessities come into severe shortage that these distinguishing
characteristics become most obvious. It is at that time of course that the
confidence about survival is made most vivid across a group of individuals,
whereby those most wil ing to let others have their fil , for example in a
condition of starvation, are very likely to be those who are unconcerned
about their bodily demise, on the basis of their conviction that in their true
identity, they wil survive al trials.
And so is reinforced the notion of the distinction between the characterist-
ics derived from the human animal and the indwel ing spirit, to use that
language. It is perfectly true that that indwel ing spirit has no concerns
about survival because it is not contained in any way within the physical do-
main. And so in the event of the end of existence, it simply withdraws when
the physical body is no longer useful for whatever reason, and waits for its
opportunity for another.
In these ways may be mapped the characteristics of the individual compris-
ing their best and worst features, understanding clearly that their range of
capabilities and tendencies at the level of the lower mind are independent
Peter Calvert
37

Agape Theory: A structured approach
Draft 0.86
from, and complemented by, the range of tendencies attributable to the
higher self fragment.
Peter Calvert
38

Agape Theory: A structured approach
Draft 0.86
Comparison with historical literature
At this point, we propose to move on to the category of understanding de-
rivable from the examination of historical literature. We wil confine our
comments to that derived from the Christian and Catholic understanding,
as contained and summarised within the model of existence cal ed The
Great Chain of Being
.
The continuation of influence of this model survives to the present day. It is
in fact universal y applicable through almost every religion, in the sense
that the sense of elevation of the higher spiritual influence, establishes a
polarity which is echoed within that of other religions, and that is associ-
ated with and predetermined by the shamanic experience of the upper
world and its inhabitants. This is derived directly of course from medita-
tional experience throughout time.
We have in mind a formal treatment of the distinctions that we wish to cre-
ate between that model, that is, the god at the top and devils at the bot-
tom – of hierarchy within the great chain of being. And our proposals for a
modern modification of that, whereby ascension within the great chain of
being is lateral as much or more-so than vertical.
The advantage of this is the available segregation between a spiritual move-
ment, versus the animalistic social hierarchy. The idea of dominance is as-
sociated with height, as against the sense of progression assignable to in-
creasing experience through the lifetimes in the model of agapéic space.
Where these two are seen as fundamental y distinct and separate phenom-
ena, even noumena, is to attack the myth of god-kings and bring the poten-
tial for freedom from the concept of divine right.
Now there is an additional concept which can be introduced at this point,
being that the entire concept of ‘the divine’ is also a false construct. The
availability of experience within the incarnate human, that says that “when
I begin I am smal , and as I mature I grow, until at last I reach the height of
the full adult. Even if that ful adult is short in relation to other adults, it is
stil accorded the same status to the extent that that can be defended. And
so there is a natural predisposition to view an ordinary human in terms rel-
ative to another human of higher social status.
Peter Calvert
39

Agape Theory: A structured approach
Draft 0.86
Because the association in the imaginal realm8 between apparent height on
the agapéic space axis of hierarchy, whereby an incoming identity can be
subjectively perceivable as being at a greater elevation in that conceptual
space or perceptual space, and the attribution of that to a putative hier-
archy in the nature of spirit, is such as to blend those two sets of phenom-
ena into one parameter. We wish to clarify the distinction between those
two, and conceptual y separate them according to the modern knowledge
concerning such distinctions, and the formation of blended percepts, and
their application to the construction of theory.
It is perfectly true that, from every percipients perspective, a high level spir-
itual visitor wil be perceivable to those with the capacity to so perceive, as
coming from a higher level or at least projecting their presence downwards
towards proximity with the incarnate human perceiver. It is not true that
defines the value, or status of the individual, as being intrinsical y different
from such a perceiver. And yet that history of perceptions is responsible for
the myth of the great chain of being comprising only one axis, and the des-
ignation of it being vertical. It is a somewhat more sophisticated under-
standing to invoke the concept of vector relations, and the description of
vector relations within the framework of an axial system, in this instance a
volume, where the position of any element can be designated in terms of
measurements in relation to those axes.
And so we seek to bring a more sophisticated understanding of the distinc-
tion between the human perception, that is, the phenomenon of interper-
sonal relations as perceived in shamanic space, with a more rational de-
scriptive tool comprising multiple dimensions, and the description of the
path of ascension as being not merely vertical, but describable in relation
to three orthogonal axes.
There are several reasons for doing so. The first, as we have just referred to,
is to disengage from the simplistic one-dimensional model of hierarchical
ascension. The second, is to take the image of the god-head as being in an
ascendant position in relation to the realm of the human, and instead dis-
place it beyond perception in a horizontal rather than a vertical direction.
Another reason is to disconnect the ideas of social hierarchy, especial y as
fuel ed by every child's experience, and make the claim that spiritual reality
is fundamental y distinct from simplistic notions as contained in the model
of the great chain of being.
8 See later discussion of perception models.
Peter Calvert
40

Agape Theory: A structured approach
Draft 0.86
Thirdly, by making this disconnection, to emphasise with even greater clar-
ity that any embodied person, no matter their social status, is fundament-
al y equal in spiritual status, thereby to debase and deflate the concept of
spiritual hierarchy contained within the structure of religious hierarchy,
whatever the religion may be.
And so by doing these things, we seek to decontaminate the spiritual con-
cepts, and see the human social structures of hierarchy as being funda-
mental y separate from them, whereby their co-association can validly be
considered to be a condition of contamination of the spiritual by the social.
This is not to claim that the spiritual concept-set is special or different or
pristine or any of the many other terms that have traditional y been associ-
ated with the so-cal ed divine realm. But rather, to see that as simply an-
other location of occupancy by the human, of no greater intrinsic validity
than the physical domain and the social life of the human.
This de-constructing of the concepts of the divinity and elevation, are a ma-
jor premise associated with the description we are giving at this time, for
there has been conflation upon conflation assigned to the characteristics of
the non-physical realm of occupancy of the human life, such as to make it
unrecognisable from the perspective of the individual when out of body.
Laughable, even, that humans should so dupe themselves into making dis-
tinctions between what is simply an alternative domain of sought experi-
ence. Those individuals seeking power, prestige, status and associated
wealth have mutual y contrived to segregate themselves from the ordinary
human population, so as to maximise their advantage in relation to those
they would lead.
This should not be surprising. It is a natural human characteristic to seek
competitive advantage. And if a story can be manipulated whereby an invis-
ible realm is conceived of and paid homage to in a public way, then the un-
lettered individuals comprising the ordinarily historical populace are as im-
pressed by such displays of apparent humility, as to not see the underlying
greed by which they are motivated. And we do not hold back here from us-
ing plain language.
The testimony to these things is within the wealth accumulated by any reli-
gion that makes such claims. Exactly by such claims they seek to increase
their wealth and their fol owing, so as to further increase their wealth. The
sophisticated arguments through history which have been constructed so
as to multiply these advantages, are further testament to the degree to
Peter Calvert
41

Agape Theory: A structured approach
Draft 0.86
which the characteristic of being disembodied is given a grossly inflated de-
scription for venial purpose.
And so given these things, it becomes possible to see that yes, there is an
identity describable in various ways, being non-physical in kind, and it
makes a lateral transition to accommodate itself within a chosen species.
When its experience has accumulated sufficiently, or at the demise of the
member of the species concerned, then it again moves lateral y, at least in
conceptual terms, and processes the experiences that it has accumulated
while embodied.
The fact that it does so repeatedly and accumulates more and more inform-
ation such as to make it more knowledgeable, is not to increase its status in
the regard a human might give. This is an issue with every hierarchical so-
cial species, not just the human, and in every case there are required peri-
odic corrections, to decontaminate the perceptual structures within the
population concerned. And by that we mean, notional y remove the accu-
mulated misperceptions from the patterns of understanding and descrip-
tion within the population in question.
So given this is the case, we affirm again our intention to decontaminate
traditional descriptions of spirituality by first, returning such descriptions to
the reference point of shamanic experience, not Axial-age religious descrip-
tion. And second, to present the models associated with models of sham-
anic space, associated with the model of agapéic space in particular, to
comprise an attempt to detach from traditional reification of those con-
cepts.
(20141112)
Peter Calvert
42

Agape Theory: A structured approach
Draft 0.86
Radical equality – body language in the face of god
There comes a time in every transmission when the confronting of the pat-
terns of knowledge and behaviour of the ordinary community must be es-
tablished.
The things that we have said in these years comprise a radical departure
from traditional patterns of behaviour and regard for the spiritual other, es-
pecial y the ultimately elevated other. The divine right of kings is one ex-
ample of that tendency to assign to the most social y privileged individual
in community, that likeness to the spiritual ideal. The obvious disjunct
between the actual behaviour of such individuals and the qualities imputed
to them under that schema, are partly what has led to the ineradicable
denial of the coherence between the values of the spiritual ideal and the
actual values as measured by behaviour towards, for example, the king’s
subjects. Where the king is mad, by any ordinary determinant of madness,
then their behaviour is capricious, inconsistent, as likely to radical y subjug-
ate as radical y support those members of their community. And hence the
supported rise of cruelty, the greed and other characteristics of a dissolute
leader.
The loss of that particular assigning of spiritual status to a temporal leader
has not changed the theology and its tendencies. To assign ultimate value
and ultimate status to the spiritual other and especial y that of the claimed
highest ideal of the spiritual other, we would propose an alternative view
and have done so through these years by the assigning of number to a
scale, which is a convenient and simple measure of spiritual value. And yet,
of course, given the intention to promote radical equality between al indi-
viduals and species in their spiritual identity, then the link between number
on that scale and value, is itself false, because of the common confusion
between the idea of numerical value and worth. So this conflation between
ideas of money in the calculation of worth and number, where more is bet-
ter, and the numeric utility of a counting system, makes these principles
difficult to disentangle.
Nevertheless, our intention is to convey a measuring scale with the desig-
nation of number as the means by which to indicate spacing along that
scale. And the direction of that scale comprising a recognition of the ac-
quisition of information.
Peter Calvert
43

Agape Theory: A structured approach
Draft 0.86
The assigning of value to accumulated information al ows a very different
kind of evaluation from the value-sets encoded into the idea of divinity.
And it is primarily the contrast between those two things that we seek to
explore.
Otto9 articulated a linkage between the experience of awe and the intensity
of felt or apprehended awe as an indicator of spiritual hierarchy. That is, in
attempting to answer the question of “when I apprehend an identity in
proximity in spiritual space, by what means do I identify the spiritual value
and nature of that apprehension and therefore feel comfort or discomfort
with that sensed proximity in the context of the feelings able to be evoked
by the embodied human?”
In the bipolar configuration of conventional thinking whereby ultimate be-
nefit comes from ultimate good, and ultimate risk comes from ultimate
‘bad’, this col apse of the scale into a three-value set (good; indifferent;
bad) is simplistic thinking.
It is also a contraction of the actual experience available in the investigation
of spiritual experience, because any experienced investigator knows fully
wel by the acquisition of that experience, that identities come in al grades,
from the completely benign and completely inoffensive to the radical y dis-
turbing in either polarity of ecstasy or fear for one’s identity. And in the
context in which there is a belief concerning the availability of just one
physical life, then to be at risk in one’s existence is to believe oneself to be
at risk of obliteration of that existence in a permanent and final sense.
And so this is the first level indicating the utility of an extensive scale by
which to find or assign a numeric value on a scale, by which to more finely
grade the relative location of any other in the context of oneself. And so
when approached by an identity in spiritual space, one can enquire and re-
ceive, through the energy signature apprehended, by which the nature of
the identity can be directly understood. Then one can find an entire spec-
trum of difference relative to the individual investigator.
And so this has been our experience and the framework of number has
been useful by which to obtain an assessment, from which can be correl-
ated the nature and parameters of difference, from that energy signature
directly obtained.
9 Otto, Rudolph. The idea of the Holy: An enquiry into the non-rational factor in the idea
of the divine and its relation to the rational. Harvey, JW (translator). Oxford University
Press (1958).
Peter Calvert
44

Agape Theory: A structured approach
Draft 0.86
It is important to recognise the potential impact of fear in such investiga-
tions. That is, fear contained within the identity and personality of the in-
vestigating individual. Because to the extent that fear is present, then a dis-
tortion in the assessment can occur. If there is no fear present in any per-
son apprehending the spiritual visitor, then it is easy for them to make their
assessments and agree (with each other) because the assessments wil be
similar. And so our proposal is to bring more into public view the idea that
investigations through time have led to the accumulation of a variety of un-
derstandings based on direct apprehension of spiritual identities, coming
into proximity and being assessed by the human enquirer and communic-
ated with from their inevitable humanity.
A feature of ordinary humanity is the inevitable acquisition of social status.
An infant is inevitably smal in relation to the parent. And the parameters of
support and discipline provide a ready understanding of social space and
relative worth, one to the other. And the child is always inferior to the adult
in many parameters.
In spiritual work, the transfer of that human/animal model of dominance
and submissiveness has historical y been transferred to implicate the rela-
tionship of relative worth, and the behaviour of dominance and submissive-
ness, in such a way as to contaminate the relationship between the embod-
ied individual and the spiritual other. It is an inevitable distortion by the un-
informed human and it has been developed in many ways by coercive hu-
manity engaged in subjugating a population so as to derive benefit at the
expense of the population. This joining together of ambition, political wil
and power is a further contaminating influence by which the nature of the
spiritual other is confused by the attributions made in the context of hu-
man nature and society. It is very difficult therefore to decontaminate those
attributions, analyses and value-sets attributed to the spiritual other, and
yet that is our intention.
We seek to do this by the destruction of the idea of divinity. That is, ex-
traordinary value assigned to a community not embodied, in contrast to
the embodied community. The way we seek to do this is as fol ows:
• To identify first the spiritual identity as ordinary.
• That spiritual identity having many opportunities to occupy its nat-
ural space of existence, from which it is generated and developed.
• And to contrast that with that same identity comprising the same
attributes and values, entering into the human form and thereby to
Peter Calvert
45

Agape Theory: A structured approach
Draft 0.86
animate it, wrestle with its own nature and qualities, and eventual y
succeed in its subjugation to conform to the nature and qualities of
the spiritual individual, rather than its own animal nature.
• By viewing it in that manner, one can see that the identity does not
change whether in body or out of it, merely its manifest behaviour,
due to the troublesome physical form.
The additional assigning of the idea that there is a series of opportunities
by which to gain skil in subjugating the animal nature to more and pro-
gressively closely conform to the spiritual nature, is again a false and uni-
polar projected image, because sometimes and necessarily, the spiritual in-
tention is to investigate and gain information from what is perhaps identifi-
able as the ‘dark’ side of humanity. That is, investigating the consequence
of what is ordinarily regarded as reprehensible behaviour.
And so, to identify the acquisition of information as the essential intention,
by which to assign numeric value on the scale of measurement, then subtle
distinctions contaminated by ideas of human social status can be differenti-
ated, isolated and al owed for, through the applied concept-sets by which
to understand these things.
This brings us to the ideas of awe and power and love.
Another analytic means to assign a quality by which to locate the qualities
of a spiritual other in proximity, is the human response of awe. It has been
proposed that the magnitude of awe is a useful indicator of difference
between the observer and the spiritual other in proximity. The difficulty is
that awe can have more than one object of regard, if it could be phrased in
that way. One such object of designated difference is love. Another is
power. And so in assessing and assigning the inferred values in the appre-
hension of the assessed qualities of a spiritual other in proximity, on the
one hand there can be a natural apprehension of greater love relative to
the observing individual. Another apprehension can be of greater power.
So this can be configured as a bipolar scale in two directions. Given that it is
essential for every investigator of spiritual space and experience and nature
to encounter a range of identities comprising difference from themselves,
then the felt qualities of that identity, in their complexity comprising the
energetic signature, can be col apsed down into primary values of love or
power. The discernment of tender civility, or saintliness, produces a very
different reaction within the apprehending mind of the embodied indi-
Peter Calvert
46

Agape Theory: A structured approach
Draft 0.86
vidual, from the sensed qualities of radical unconcern or desire to exploit,
expressed by others.
And so it is these perceptions by the spiritual investigator, accumulated
through time and multiple individuals, by which we mean the monks and
nuns of spiritual orders, which are the basis for the attributions made and
then turned into terms for common discussion in the ordinary populations
of society. It has been a process comprising many steps, whereby the direct
perceptions of spiritual investigators has been converted into models and
associated language in those institutions of power seeking dominance in
historical cultures.
In such conditions as occur in the early 21st century, the possibility exists to
re-examine the language and attitudes conveyed through time and into
modern culture and disentangle the strands of language used by which to
assert dominance and authority and privileged status over any individual
member of such a culture.
The means we have chosen to do that is to reconstruct the experiences
from which that language first arose, so as to dissolve it at the roots. And
then reformulate from that fresh experience, a more respectful description,
more simple and accurate, whereby any ordinary individual is not disen-
franchised by the aspirations to power of an organisation, whatever it may
be.
This is the means by which a fresh start can be contributed to, in the simple
understanding that spiritual identity jumps domains into the embodied
state. And then returns to from whence it came, taking with it the informa-
tion acquired from that incarnation.
This behaviour can be seen as a simple means by which to acquire under-
standing, and eventual y great compassion. Taken to the natural extremes
of those conditions, and using the model sets provided, based on the artic-
ulation of the model of agapéic space, then a fresh understanding can be
contributed by which to place human existence in a vast context of coexist-
ence with al other existent forms. To contextualise in this way the expres-
sion of humanity as equal in principle to every other species, embodied or
not, contains the potential to create a balanced evaluation of the role and
purpose of being human.
(20160726)
Peter Calvert
47

Agape Theory: A structured approach
Draft 0.86
Redefining human context
We have begun this day by articulating a perspective and intention by
which to begin to address accumulated error in the way in which spiritual
existence is viewed, articulated, argued, denied and ridiculed.
It is nevertheless a fact. Any person finding themselves out of their body at
the end of their life or even during it, is instantly aware that argument, con-
troversy, even denial of spiritual existence is spurious, even though popular.
And so it has always been, for the indwel ing identity forgets its origins in
almost al cases. And so this uphil struggle to validate the invisible has
never been different, although at some periods of history, the construction
and assembly of physical representations dedicated to the existence and re-
liance upon spiritual identity have dominated landscapes. We refer of
course to the temples, epitaphs, statues, figurines of al kinds that have
been col ectively assigned the task of reminding every individual of what
can only occasional y be felt. And even only occasional y felt by those who
dedicate their lives to the practice of feeling that.
And so it is in this case, whereby this individual is concluding his embodied
existence, dedicated to the task of clarifying the distinctions between tradi-
tional representations of existence and spiritual character, from the abom-
ination of embodied life. And we speak using extreme language here, be-
cause most individuals are very often contented with their embodied life.
To the stressed individual in despair and denial of finding any justifiable
reason for his or her existence, life can be like a meaningless abomination.
This existential despair forms one pole of a dimension of satisfaction, in
contrast with the life rendered almost unendurably intense in its joy.
The reason for existence of such diversity in contentment, is very often the
sense of being securely upon one’s intended path, whereby whether in isol-
ation or in the tumult of crowd, the sense that one is on track in one’s life
and development as a person, is strongly present.
The seeking of contentment and even happiness, is predicated upon early
determination of the pearls of wisdom cast into their mind as a young per-
son by those in authority over them. Sensory and even sensual satisfaction,
of course, is dependent upon secure nutrition and relationship. The vagar-
ies of circumstance may cast an individual repeatedly in their ongoing em-
bodiments, into tragedy after tragedy, so that they come to understand
Peter Calvert
48

Agape Theory: A structured approach
Draft 0.86
that even in the midst of risk and danger, the content of their present feel-
ing self is independent of those things. And each time they get out of body,
they can see that their survival as an individual is independent of the sur-
vival of the body, their vehicle.
Nevertheless for most individuals, these are theoretical constructs without
ontological reality, because their existence as they experience it to be, is
dependent upon the status of their present moment bodymind and its
sense of security and probable survival. To that extent, discussion about
spiritual existence is normal y tenuous and often irrelevant. In this context,
the concern of such things as survival of death can only bring satisfaction in
a theoretical sense, not the moment by moment experience.
Into this we seek to bring some relevance by saying that the nature of the
human response to the circumstances of their life, is completely dependent
upon their accumulated information. Further, the accumulated information
from their multiple incarnations, is a backdrop which is continuously com-
pared and contrasted with the present moment experience. This wil natur-
al y seem a contentious claim by any person indoctrinated into the belief
that there is nothing beyond the grave, and nothing before birth. This one-
life scenario perspective completely emasculates attempts to explain the
difference between one person’s perspective and another’s, where one
person confidently negotiates their life and its events, and another person
is deeply impacted by what the just-mentioned personality would regard as
trivial.
And so it is to this contrast between individuals and their capacity to with-
stand adversity, to which we draw attention. For if it is true, as we claim it
to be, that the present moment experience is defined by contrast with the
accumulated information accessible to the individual bodymind, and its re-
actions are a response to that comparison, then it makes simple sense that
to a highly experienced individual, the present moment experience is un-
likely to be disturbing or astounding or a cause of shock.
This resilience in the face of stress or its lack requires some explanation,
and the one-life scenario is intrinsical y incapable of providing that. The
multi-life scenario in contrast is entirely capable of providing that, and the
question of how many lives is irrelevant. The one thousand-life model
provided is sufficiently close to working reality, to suffice as a working
model by which to understand these things. We do not claim that it is ulti-
mately accurate, but rather indicative and a means by which to assign the
capacity to discuss such things in a useful way.
Peter Calvert
49

Agape Theory: A structured approach
Draft 0.86
By these means, we enliven discussion concerning the nature and purpose
of human existence. It is into a rich background of continuing speculative
endeavour that we, as al such prior communicants, have endeavoured to
provide just that context by which to find meaning and final understanding
of what an individual comes to this smal planet to experience.
Against historical practice, we point to the now verified existence of many
other planets which can be the location of such repeated incarnation. And
we claim further that there are a number of entirely distinct universes
within which that same thing can be true.
So this broad picture, as a context for life and existence, is sufficiently di-
verse to engage any enquiring mind. It is not necessary to specify in any
greater detail that broad picture of existence. It is neither necessary, relev-
ant nor desirable for any individual to so distance themselves from their
present-moment experience, to attempt to single-mindedly fathom what is
inaccessible to them. And so we direct attention back to this planet, phys-
ical life, social life, intel ectual life and responsibility for deriving meaning
from the context of one’s life and growth.
That context includes other species, natural y, and there is a further histor-
ical mistake to be definitively articulated.
The injunction “go forth and multiply” in Christianity has been taken bey-
ond its optimal meaning. The injunction to perceive the community of spe-
cies in the world as exactly to support human life and existence, is false.
Each species has its proper role and rights to independent existence. Each
such species is on its own path and journey of development. And it is ap-
propriate to re-emphasise that aspect so as to encourage the human to
self-limit its profligate consumption. And to primarily achieve that by self-
containment of its numbers.
And so we would say “constrain yourselves by every means available.” The
result of necessarily depriving individuals of their reproductive rights would
be universal y unpopular. And yet it may come to that.
(20160726)
Peter Calvert
50


Agape Theory: A structured approach
Draft 0.86
Contextualising the human: Other species as destina-
tions of spiritual interest

Every species is a destination of spiritual interest. The variables are choice
and aptitude, as determined by NDC magnitude and its validity in relation
to the species in question.
Magnitude of consciousness
Generation of spiritual identity is subject to a spectrum of variance. That is,
the compression of consciousness derived from turbulence in the field of
first cause has magnitude of compression as a variable.
Compression of consciousness is also subject to non-linear probability of in-
tensity, meaning that there are more examples of smal compression than
large compression. This produces an abundance of low magnitude NDCs
and fewer high magnitude NDCs.
Simpler organisms are a natural match to lower magnitude NDCs; more
complex organisms match with higher magnitude NDCs. Choice of associ-
ation rests with the NDC.
This can be il ustrated as a correlation between NDC magnitude, number of
NDCs and agape frequency, as shown below.
Peter Calvert
51

Agape Theory: A structured approach
Draft 0.86
In this model, the great number of NDCs (il ustrated here as smal circles) in
the range 5-10 (x10^3) agape frequency units (afu) is contrasted with the
comparatively few NDCs in the human range of 25-35 afu.
Also il ustrated here is the different phenomenon of information aggrega-
tion leading to apparent enlargement, as experienced by human NDC frag-
ments, culminating in very much enhanced magnitude after fragment re-
combination. An example is indicated at 42 (x10^3) afu, but without visual
scaling. It is coded here by the x100 label indicating approximate mag-
nitude enhancement factor, and would have been historical y identifiable
by the term bodhisattva. The preferred label in this context is ‘post-human’.
Peter Calvert
52

Agape Theory: A structured approach
Draft 0.86
Historical references: The Taoist tradition
The Analects, Neiye, Tao Te Ching and other Chinese early writing by the
Taoists and Confucians and other schools of wisdom, as they could be
thought of, existing in the early 24th and 23rd century BP, held a set of
practices which enabled them to access our existence. That they did so was
exemplary. That they shaped that discourse for the benefit of the country is
exemplary. That it has been in large part lost is unfortunate. We contextual-
ise this 21st century century transmission in terms of that earlier transmis-
sion in China, as wel as equivalent transmissions in India, for the explicit
purpose of providing an historical authenticity to these sets of ideas con-
veyed in this century's discourse10. That it wil be accepted as such is un-
likely, yet it comprises a re-contextualisation of the ultimate infinite un-
manifest11
in terms able to be understood within the human domain.
Other species in other locations have as much difficulty comprehending the
disjunct between their embodied environment and their spiritual origins,
so this is neither anything new nor anything distinctly human. Yet the qual-
ities of attachment to the body are as perverse in the human as every-
where else.
It is for these reasons that we emphasise the utility of coming into aware-
ness through personal practice, of the condition general y identified as
'touching eternity'. That simple achievement is transformative if accepted.
And of course it can be simply confused or denied as easily as anything
else. Yet the distinctive impression of contacting a timeless place, condition
or state, is usual y enough for most individuals who do so to give them
pause. Provided there is sufficient recognition within their background that
such a condition or state exists, then the identification is straightforward
and that can be recognised as the milestone in comprehension that it is.
In every situation through history where individuals have, for one reason or
another, decided that there is benefit in quiet reflection, the idea that
'more is better', is sufficient to take those enthusiastic few far enough so
that state of touching eternity is reached. What is done with that informa-
tion is subject to many variables.
10 The Agapéschool transmission.
11 The Void.
Peter Calvert
53

Agape Theory: A structured approach
Draft 0.86
The least onerous is to simply recognise it, identify the distinctions
between that state and ordinary consciousness, and hold questions as to
what that difference comprises.
The most onerous response is to weigh themselves down with ideas of dis-
tinction, inflated ideas of personhood and seek dominance as having
reached that - in their terms - exalted state. And so the spectrum of re-
sponse has generated some truly bizarre identifications.
We would cut through al such history and present again the least onerous
and most accurate response accessible to us, by affirming that it is a genu-
ine recognition of the sense of Being one acquires when not embodied.
Identifying it in that way implies that it is every person's pre-birth experi-
ence and every person's state post-death. That identification both normal-
ises it and contextualises the embodied life; personalises it, and renders it
personal y relevant to every embodied person. And that is confining its rel-
evance merely to the human species.
This is the reason why every individual sufficiently endowed with enthusi-
asm to pursue the self-reflective life, while engaging in a practice enabling
them to contact that state and condition of touching eternity, a means by
which to interpret it, and guidance to interpret it accurately. The many mo-
tivations applicable by the human to differentiate themselves from others
known or unknown, to build a reputation and acquire influence over oth-
ers, is primarily responsible for the variety of discourse which ensues
amongst the population that contains them.
In this instance at this time, there are so many competing strands of dis-
course carried forward through time, that it is unlikely that this particular
individual, having touched eternity, wil contribute much of significance to
the ongoing discussion and dialogue, concerning these phenomena and the
origins of humanity. Nevertheless we place on record these things, such
that in the ensuing twenty-four centuries, or some shorter time perhaps, it
can be identified that an individual has made a high quality record of their
experience.
That is not to elevate it in any sense, because this is a personal quest which
is merely being encouraged for the benefit of the community as a whole.
This individual is likely to go to his grave, be subsumed into his higher self,
and look back in wonder at the futility of his effort. There is no need for
such a poor prognosis, but the strands of influence in a population are
easier to perceive post-death than during the life.
Peter Calvert
54

Agape Theory: A structured approach
Draft 0.86
And, given that 1) the initiation into this understanding is by agreement; 2)
support and 3) the origin of the discourse is completely outside his person-
ality, means that he need not take ultimate responsibility for any part of it.
Thus freed from any sense of burden and responsibility to peers or history,
the continuance of this dialogue is more likely.
So the book Original Tao by Roth12 is a useful reference reaching into his-
tory, and we commend it to any reader seeking deeper insight into origins
of that antecedent to this transmission.
(20190530)
12 Roth, HD, Original Tao: Inward training (nei-yeh) and the foundations of Taoist mysti-
cism. Columbia University Press. New York. 1999.
Peter Calvert
55

Agape Theory: A structured approach
Draft 0.86
Structuring the ultimate infinite unmanifest
The structuring of the Void, in conceptual terms only, can be defined as an
exercise in assigning probabilities to specific locations. By that we mean the
fol owing:
Out of the infinity of the Void, there can be construed to be a structured
volume, combining lesser, fewer, or more fragments or spaces, subdivided
one from the other, and having different characteristics by which to assign
separation one from the other.
To take the simplest case of a cube, infinitesimal within that undifferenti-
ated space, and next to that place another, and then another pair adjacent,
and then another set above or below. That constructs a volume comprising
eight such cubes. One can then extend that to any degree necessary.
The probability of assigning a point of attention within any such cube, can
be uniform or non-uniform and structured according to probability in linear
or non-linear terms and with a centralising tendency or not. And a discon-
tinuity at the location of adjacency, if it could be viewed like that, being the
boundary between one conceptual cube and the next. A cubic function wil
assign the centralising tendency to the geometric centre of that cube, and if
a non-linear probability function is assigned with a probability of one at the
geometric centre, then it fal s to zero at the cube faces.
This is a significant analytical issue, but it converts the volumes conceptu-
al y from cubes to an array of dots, if one attends only to the location
where the probability is one, or is given a value of one, being the geometric
centre of each cube.
So this translation from cubes to points is purely a conceptual mathemat-
ical translation and nothing else. It could describe the apparent barrier, if
one were to consider the transition of being present at one central point in
that array of dots, each dot being at the geometric centre of each contigu-
ous array of cubes. And that structures that smal subset of the undifferen-
tiated total volume into a geometric series, whereby one may be only at
those centres, with, one might conceive of it, there being a gulf between
one and the next.
Enigmas resolved
Peter Calvert
56

Agape Theory: A structured approach
Draft 0.86
We raise these visualisable probability fields in order to provide a strict
mathematical function assignable, which is independent of the dimensions
of each cube in that conceptual array. If the cubic dimensions were varied,
then this permits, in a theoretical sense, the conversion of that undifferen-
tiated space into a structured array of variable granularity. This couples
with the idea of recent days, that the exercise in these recent decades of
providing a model of that undifferentiated Void in such a way as to permit
some appreciation of both a solution to the conceptual ordering of that un-
differentiated volume, by which to back up two distinct visionary perspect-
ives generated within your awareness, of a wide and thin image of unscaled
perception, which at the time they were seen a number of years since,
were pure enigmas and unable to be identified.
Array assembly – cubic
Peter Calvert
57


Agape Theory: A structured approach
Draft 0.86
Again, even further distant in time now, perceptions on a variety of occa-
sions have permitted the idea that there is a hidden structuring, defining
spiritual location in that apparently undifferentiated Void, whereby specks
of individual identity, if they could be described like that, have some
propensity to align in equidistant locations in an array structure, suggesting
that there may be an underlying force-field, if one could make that al usion,
control ing such dispersion into apparent regularity.
And so these are the conceptual issues which have led to this point today,
of the question of the theoretical treatment of undifferentiated volume
such as to generate at the conceptual level, some structuring which can be
applied to the task of rendering in descriptive terms, a transmissible ana-
lysis whereby such imagery could be analysed for its implications.
This is highly abstruse and not required to be discussed with anyone else,
because the ordinary person does not think in geometrical analytical terms
Peter Calvert
58

Agape Theory: A structured approach
Draft 0.86
about invisible spaces. That is confined to the mathematician, and you are
not that. But we are. And so it has taken many years to prepare the ground,
so to speak, in order to be able to present in intel igible terms, a mathem-
atical function by which to describe an explicit sub-field of the Void as cap-
able of being defined as the conceptual home for humanity.
This is a distinctly artificial analytical tool and nothing else. But for an indi-
vidual who prefers to know where they are by a satisfactory sense of loca-
tion, within an infinite field comprising a theoretical awareness on only the
three-dimensional level, even that is impossible to provide.
So this is an exercise in conceptual clarity by providing an underlying geo-
metry, and il uminating the probability distributions which can be applied
to convert a volume of unspecified dimensions into a structured array in
three dimensions, encapsulating a theoretical conversion into an array of
dots, where each dot comprises a possible location for any identity to oc-
cupy. Movement is possible and wil be discussed later.
Peter Calvert
59


Agape Theory: A structured approach
Draft 0.86
Cube-centric location points structuring the Void
Peter Calvert
60


Agape Theory: A structured approach
Draft 0.86
Location as optional point positions in an array within the Void
Peter Calvert
61

Agape Theory: A structured approach
Draft 0.86
Granularity of analysis
Using the concepts il ustrated above, a series of models have been trans-
ported into the awareness of the one through whom we speak. A series of
developments in description of a series of axes, perspectives, orientations
and magnitudes were discussed over some years while paral el develop-
ments in descriptive capacity were encouraged and internalised. These
have been used over the decades of description to slowly develop a unified
descriptive metaphor set that progressively described the models con-
tained within this smal volume. Repetitively specified in a part-by-part se-
quence enabled the sense of confidence required to differentiate this trans-
mission from others in both language and imagery, and al owed each part
to complement earlier descriptions so as to steadily emphasise a coherence
and solidity with a description of an abstract putative reality.
The developing capacity to visit the Void and hence move the description
from abstract and theoretical to personal certainty derived from experi-
ence, al owed a final increase in the confidence necessary to openly de-
scribe these things to the public domain.
What fol ows, then, is to be viewed as the culmination of years of experi-
ence during which time these parameters of description were progressively
delivered. They create a framework and outline of a block-like subset of the
Void, comprising the particular territory occupied by the human.
The block can be visualised as a broad thin volume, of dimensions nomin-
al y scaled at 100 units high; 100,000 wide and 100,000 deep. Each unit
forms one of the cubes il ustrated above. The total set comprises 100 x
100,000 x 100,000 = 10E12. So the granularity of analysis is one part in 1012.
The human initial y manifests in its own subset of this block at near lower
left, and progresses to the far upper right, and then exits as post-human
graduate.
The trajectory between lower left entry point and upper right exit is per-
sonal and individual. The time taken may be approximated as of the order
of 100,000 years, comprising of the order of 1000 incarnations, with a
range of -2 to >5 standard deviations.
The block axes are (vertical), label ed hierarchy h ; (horizontal) label ed wil -
ingness to bequest agape WtbA; (depth), label ed agapé frequency af.
These correspond with and are aligned to the human body during incarna-
tion, but not otherwise. This non-fixed relation to the orientation of the hu-
man form wil not be referred to further in this publication as conscious
Peter Calvert
62

Agape Theory: A structured approach
Draft 0.86
embodied humans are normal y aligned in this way. Death, shamanic jour-
neying and other meditative experience transcend this fixed relation.
Peter Calvert
63

Agape Theory: A structured approach
Draft 0.86
The ground of all being
A beginning came for a general introduction to the transmission, in
the form of a parsimonious set of statements.

A parsimonious description of the ground of al being can begin thus:
1. In a volume of dimensions beyond description, a subset can be
defined as emulating the three dimensions of physical space familiar
to us as embodied humans, although here designated for the dis-
embodied existence.
2. Dimension – a unit volume; size unspecified – a cube.
3. Development – a second unit volume, located adjacent, face-aligned
and contiguous to the first.
4. Development – a second pair located face-aligned and contiguous
to both initial cubes.
5. Development – a second 4-set located adjacent, contiguous, face-
aligned to al four contiguous cubes.
6. Development – any degree of extension on any face-set.
7. Development – the agapéic-space model of the ground of al being:
8. A notional set of such cubes of otherwise undefined dimension, ar-
ranged in a matrix of 100,000 x 100,000 x 100 comprising a thin
broad volume. At that scale of fine granularity, some sub-sets can be
described:
(20200127)
Peter Calvert
64

Agape Theory: A structured approach
Draft 0.86
Subsets in the Ground of all Being
I sought to attend to the highest level available to me, being the re-
united reintegrated NDC sourcing this transmission, as that seemed
appropriate in the context of reading the unfinished state of
20200127 prc Transmission introduction, as intended for the inten-
ded book
Agape Theory: a structured approach. What resulted was a
view from an extremely remote perspective, as if directing or des-
patching NDCs to a faraway place for specific developmental pur-
pose
.
^Continuing the introduction as specified on 20200127. The subsets can be
delineated as fol ows:
Subset one:
A subset of the wil ingness to bequest agape space (WtbA) comprising the
human zone, whereby is located an intention in relation to this particular
planet, within this solar system, within this galaxy, so as to account for and
al ow a specific destination for a subset of nodes of Dao-consciousness to
elect that as a destination repeatedly.
Subset two:
There are many other subsets available which connect physical destinations
with spiritual intentions. The numbers are very large and we need not de-
lineate them. A carbon-based species is only one destination for a subset of
identity to elect. There are many others. We need not delineate them.
A third subset comprises a series of animal species other than human. They
need not be specified further. The majority of them are not in this galaxy,
let alone this planet.
A fourth subset relates to what we are cal ing hierarchy. This particular hier-
archy is a feature of this planet and this principle, but cannot be described
outside of that. It is, nevertheless, a universal principle, as al species have a
developmental path promoting nurture.
A fifth subset relates to that section of the agape frequency scale desig-
nated for occupancy within the human range, and in this model, specified
to be twenty-five to thirty-five thousand agape frequency units. Again,
Peter Calvert
65

Agape Theory: A structured approach
Draft 0.86
other subsets exist and we wil not specify them further, as they have been
described in sufficient outline form.
Within that volume as described by those parameters then, lie possible de-
velopmental trajectories, within that much larger volume. And in this in-
stance, describing the trajectories available to the human, not others.
And so the human comprises a node of Dao-consciousness fragment, em-
barking on a developmental trajectory within a notional volume comprising
a subset of that very much larger set of describable volumes, of which we
choose to describe in detail only that pertaining to the human, because this
is a model-set applicable to the human primarily.
And so these six subsets are sufficient to outline in the most broad terms
available, what a human is, where it begins, and where it ends. And these
have already been defined and we wil not repeat them here.
And so as a human accrues merit, if it can be termed that, comprising incre-
ments in WtbA, hierarchy and agape frequency through their sequence of
lives, so they move in that volume from a lower to a higher state as defin-
able by those parameters. This is the developmental journey of a naive
node of Dao-consciousness while achieving its condition and potential, en-
abling a change of state at its conclusion.
This comprises an overview of the developmental journey of any node of
Dao-consciousness electing a human life path. It is not exactly the same as
any other individual, that is, any other node of Dao-consciousness fragment
embarking on that same intention for embodiment, as a strategy for acquir-
ing that shift in level and change of state. There are other alternatives and
other paths that any naive node of Dao-consciousness can elect. And it is
not possible to describe those, being outside the realm of the human.
(20200825)
Peter Calvert
66

Agape Theory: A structured approach
Draft 0.86
Enabling movement by embodied development
Before this particular communication began, I stopped to question
how merely an increment in either WtbA or hierarchy could result in
an increment in agape frequency. In the geometry of the model as
given so far, I could not resolve one into the other. In response, an
internal image of a mountain came as an invitation to use that as a
metaphor, whereby if a movement up or across occurred, then due to
the tangential slope angle of the mountainside, then forwards move-
ment was inevitable. That reminded me of the Es = h x a2 illustration
in Agape & the hierarchy of love (2008:85). Mentally rotating that
image to align its axes with the now normal alignment of vertical
hierarchy, produced a workable combination with the mountain
metaphor, and revealed the impact of spiritual energetics combined
with the dimensions of the agapéic space model.
^Now that we have your attention, and have clarified the means by which
an incremental movement in hierarchy and/or WtbA comprises the 'moun-
tain to climb', the E=ha2 model can be identified now as the relationship
which is navigated by such increments in hierarchy. That model at p85 in
Agape & the Hierarchy of Love (2008) is in error, in that it fails to describe
the transition over the surface as also comprising the surface navigated as a
consequence of an increment in hierarchy and/or WtbA as just described.
So that curvilinear surface is what results in the increment in agape fre-
quency. Unexpected though might be the case, considering the years dis-
tant from the present in which that surface was generated, it is neverthe-
less the missing piece of information to make the transition being de-
scribed.
Having clarified that, we move on.
There are several aspects we wish to clarify further. The sense in which the
Christian metaphor of the 'pearly gates' has been utilised as an explanatory
tool in historical discussion concerning the transition from the location of
the body to the location in 'heaven', as commonly assumed within the Ab-
rahamic religious traditions, can now be seen to be an irrelevant metaphor.
Given that there is no endpoint in movement, but only a transition zone,
there is some additional understanding to be provided to lead the model
development away from that historical explanatory tool. And this is the
point of departure from the applicability of a grossly simplified three-di-
Peter Calvert
67

Agape Theory: A structured approach
Draft 0.86
mensional set of axes simulating physical space, and replacing it by a fre-
quency-domain analysis more suited to explaining movement in spiritual
space.
This is implicit within the agape frequency model itself, given that what is
negotiated is the location in a frequency-based domain, given that the scale
of agape is itself an indicator of frequency. The difficulty is in the disen-
tangling of 1) the physical-domain model, which is essential y linear and
measurable on the basis of the MKS system and standard units (of length,
mass, time, etc.), and 2) the frequency-domain model of agapéic space.
So it is not a literal movement on the agape-frequency scale, but a change
of pitch, if one could generate a musical metaphor. A change of pitch, which
is a change of frequency, does not imply a change of position, but a change
of condition13. This is a difficult issue to envisage for several reasons, which
we shal enumerate.
The first is that on first experiencing the Void, one can observe in the vari-
ous directions and seem normal y to be stationary in that space, and yet be
able to perceive to apparent infinity in al directions. It could be model ed
by a sphere, and yet that is just as artificial as the three-dimensional space
model based on cubes. And so normal y as one experiences movement in
that space and the movement of others in that space, upwards and down-
wards and this way and that, and the relative movement of others in their
apparent position, so is exposed the interpretive functions engendered by
1) existing in three-dimensional physical space; 2) developing a lower mind
on a more-or-less flat surface in the presence of gravity; 3) the movement
of others on that topography; and 4) the impact of gravity, which glues
them to that surface. That sets up structures within the mind, whereby the
mind itself models the topographic surface of the Earth in relation to the
planet's gravity, and brings understanding of distance and reach, the move-
ment of projectiles and the proximity or distance of others in physical and
social space.
In that, the functioning of the mind models the local environment, and to
attempt to move outside of that is to be frustrated by those pre-conscious
model ing processes within the physical brain, consequently impressed by
expectations into the mind. And this is the basis of historical references to
il usion and reality. Because when a person has developed the capacity to
13 The Tibetan spiritual art traditions utilise graded colour change in illustrations of as-
cending identities, to assign increasing spiritual attributes e.g., of being precursors in
time, or connected energy value.
Peter Calvert
68

Agape Theory: A structured approach
Draft 0.86
see past those pre-conscious model ing processes within the mind, then
they discover different parameters upon which to base observation within
the Void.
We wil not refer to this further, and yet it is a crucial understanding that
what is perceived by their interpretations of the senses is not real, but the
product of model ing process inherent within the Earth-trained mind. It
does not create a condition of relative superiority in comparative terms
between the Earth-based preconscious model ing processes and direct ex-
perience of the Void, because they are simply streams of interpretation rel-
evant to the separate domains. Yet it is useful to understand the distinc-
tions on which these perceptions are based. Few individuals through his-
tory have actual y been enabled in their attempts to directly observe and
interpret the fundamental y distinct nature of spiritual perception, from
perception biased by the inherent model ing processes within the animal
brain, and the perception that arises from that as an interpretation of loca-
tion and condition. Yet this is the basis on which the il usory nature of real-
ity is predicated.
In that sense, ordinary percepts are a construction within the mind and
have variable confidence level in relation to the experience of the environ-
ment around an embodied individual. The computation inherent in the in-
terpretive process has a variable probability of congruence between the
percept and the physical reality. That can be in error and disorientation is a
consequence.
So we refer to these processes inherent within the embodied mind, in or-
der to alert the curious individual to a potential lack of congruence
between their expectations in relation to observations within the Void, and
the product of their actual perception. Particularly when the brain is influ-
enced by drugs, then there can be significant loss of synchrony between
the percept and the physical reality. Equal y, there can be complete confu-
sion created when the models utilised in the generation of sense-based
perception are taken into the spiritual domain and are found to be inad-
equate.
Nevertheless, there has been sufficient experience through history of the
reproducible patterns of perception, such that these models submitted
have some utility in enabling any explorer to maintain their bearings. And
that is one of the purposes of the model of agapéic space. We submit it
with respect and expect its utility. (20200826)
Peter Calvert
69

Agape Theory: A structured approach
Draft 0.86
Incrementing location: Intention, action
Given that the ground of al being is known, and by this description, the
ground of al human being as a subset, it remains only to delineate that
with adequate precision. That adequate precision is already described in
terms of the cube-set applicable to the volume occupied by humanity. The
trajectory through that for any individual has been briefly outlined, and we
have some additional things to say concerning the parameters affecting
that incremental path through that volume from the lowest values to the
higher values.
We have already specified that the basis for an increment in hierarchy is a
summing of love-based acts. And that definition can be referred to again in
detail here14.
The necessary action on which a consequence is an increment in WtbA has
not been given to date. It is also a stepwise increment, but without a fixed
number assignable. In that sense, only a trend left or right can be assigned,
and the term righteous, with some of its traditional meanings, can be af-
firmed as relevant. It has to do with an idealistic tendency, a wil ingness to
function within spiritual law irrespective of human law. It affirms com-
munity over individuality, and seeks the greater good for the greater num-
ber, because that is an expression of love unconfined to the self.
So its converse, seeking greater advantage for the individual, can be af-
firmed as a leftish intention, independent of, but often related to the seek-
ing of power and wealth for the individual to the exclusion of others in a
zero-sum game. The greater good for the greater number is thereby
defined as a wil ingness to give up power, although that is not a prerequis-
ite. And so those individuals who strive within the public domain, as wel as
those who are not visible in the public domain and who content themselves
with the support of family through nurture, can also be included in that
righteous tendency to accumulate an increment in WtbA.
There is no identifiable sensation or knowledge on the attainment of an in-
cremental step in that dimension, and the transition is usual y from the
ending of one lifetime to the start of the next, as it is a movement in spir-
itual prowess, if it could be termed that, and fundamental y unrelated to
attributes of embodiment.
Coming now to the description of an incremental step in agape frequency,
it is most easily considered to be a vector sum, and has no direct facilitative
14 Only when love is manifest is hierarchy produced. (Calvert, 2008:79); Hierarchy is the
sum and product of loving acts throughout a life. (Calvert & Hill, 2013:180)
Peter Calvert
70


Agape Theory: A structured approach
Draft 0.86
factors, but is a direct product of the joint incremental sum in the other
two dimensions of hierarchy and WtbA. In that sense, it is earned by action
and intention and nothing else. It is a derivative product and nothing else.
That is sufficient for a theoretical description of movement in the human
volume within the agapéic space model between an individuality's choice
to enter the human realm and stream of progression, and its attainment by
appropriate action. This movement, being outside of time, means that
there is no time applicable, no urgency relevant, no acceleration able to be
attained within any given life. But the wise practitioner, understanding
these things, is hereby confirmed as enhancing the probability of achieving
an incremental step in hierarchy or WtbA or both, by the action taken in a
given lifetime.
On average, humans are slow learners. And that is not a criticism, but a re-
cognition of the complexity of opportunity pertaining to socialisation and
consequent experience within any lifetime. The invitations within the com-
petitive human animal are extreme, which means that a profound self-dis-
cipline is required to be implemented progressively in order to recognise
and decline invitations towards perverse outcome.
That is an adequate description of relevant factors in the human journey
through multiple incarnation in the transition between the state of being a
naive node of Dao-consciousness, and a fully experienced individual
centred within the determination to do nothing but love. And as such, eli-
gible to move beyond the necessity for reincarnation. (20200826)
Peter Calvert
71

Agape Theory: A structured approach
Draft 0.86
Three outcomes
Having established a theoretical means by which one is inducted towards
each next step on one's journey through development as a node of Dao-
consciousness, the incremental process simply requires time. And that is,
time dedicated to embodiment. And if one does not dedicate time to em-
bodiment, then there is a tendency towards very little movement in the
stepwise progression. That is neither error, absurdity, nor a problem, as
normal y with recognition of that condition, a decision is made to seek fur-
ther transformation through embodiment and the experience that is found
there.
Given the absence of time in that condition, and the capacity to access any
location in time, what determines the choice made for embodiment is gov-
erned by three things:
First, the network of individuals of which one is a part as a fragment of a
node of Dao-consciousness. That network of individuals, their identities
and needs, are the basis for agreement formation by which to construct a
possible future together for mutual benefit. There are endless possible
roles and relationships by which to interact with one another, and the capa-
city to create turmoil, drama, stimulation and love, is an artful exercise
when associated with the human.
And of course, we speak not just of the human animal homo sapiens, but
any species in any galaxy and any universe. And it is appropriate that we
frame it in that way to continue to emphasise that this is a generic descrip-
tion not confined to species on this planet. And so because these condi-
tions obtain throughout physicality, the example of the human is indicative
of that broader spectrum of purpose. And yet, because this explanation is
given into the domain of the embodied human, we need not reference that
further at this time.
And so the life plan of the individuals concerned are linked, one to another,
and the choices are made for incarnation either singly or in groups, with
plans to encounter one another at one time or another during each life. We
need not give any further description here as it has been detailed at length
elsewhere15.
15 See Calvert & Hill (2013) The Matapaua Conversations.
Peter Calvert
72

Agape Theory: A structured approach
Draft 0.86
And so utilising the capacities obtained through reflection on experience
and decisions made determining that experience, what is accumulated is a
deep understanding not only of the nature of oneself, but the nature of the
human animal. And what is accumulated over the series of incarnations is
understanding, and detailed and precise knowledge of the distinction
between the human animal and the spiritual identity. Through considera-
tion of commonality and difference, each life contrasted with the next, and
in summation across the set of life experiences, a closer and closer approx-
imation can be gained to a manifestation of spiritual understanding of pur-
pose during each incarnation. And it is from that, and subsequent actions
based on that, that one accrues what can be considered as merit as an indi-
vidual identity.
Merit can be characterised as a wil ingness to speak for those who cannot;
to act for those who are afraid; and to conserve life at every opportunity.
Given the almost infinite alternatives in any decision tree from which one
may act at any moment, this wil ingness to confine one's motivation to
those factors in particular, is a mark of the advanced soul, to use traditional
terminology. Remembering, however, the statement on radical equality,
there is no difference between one person and another at any step on that
progression between naive and ful y experienced identity. What varies is
the appropriate level of support such an individual may need.
(20200918)
Peter Calvert
73

Agape Theory: A structured approach
Draft 0.86
Fundamental parameters of existence and how to dis-
cern them

We come on this occasion in order to bring clarity to a number of issues.
The first is that the recent approach and overnight proximity to the repres-
entation of power, perceivable through the noise-like trembling in the inner
centre of the being and perceivable within the envelope of the aura, is a
mere reminder of the polarities at work, in terms of the range of possible
points of connection in the spectrum of love and its antithesis, power.
Characterising the polarity in that way, gives meaning and emphasis that
the polarity is not between one phenomenon and its antithesis, but one
phenomenon and another, with a null point in the middle ground. This is
the reason for the promotion of the Middle Way as being exemplary. In a
minor sense, it is a recognition that one can fal into error in identifying
with, rather than being merely aware of, the extremes in either polarity.
The Middle Way recognises any identifiable articulation is fundamental y
propounded by an embodied person, when taking the perspective of the
bulk or from the bulk of humanity. Therefore in promoting understanding,
the location of the Middle Way and the promoting of the Middle Way is
more useful, and comprises a path of least harm to any individual seeker
after understanding. It does not suit everyone. It does not represent any-
thing other than a safe way for the novice. And each individual is left in
choice concerning the direction of their enquiry. And natural y, they are
free to choose one or the other, or the one after the other in a sequence.
This awareness of promoting safety for the naive individual is about free-
dom and kindness, hence epitomises the values contained within the most
formal treatment of the exploration of choice for the embodied human.
And so in the same way as wisdom cannot be obtained without investigat-
ing both polar extremes, so the freedom to do so is a prior component.
The characteristics of the leftwards path on the scale of wil ingness to be-
quest agapé
is a natural location for curiosity, in the same way as the en-
ticement of the loving nature inherent in the rightwards path. Both are
equal y attractive at different developmental stages within the trajectory of
any human, in their investigation of spiritual understanding and its con-
sequences.
Peter Calvert
74

Agape Theory: A structured approach
Draft 0.86
So the reminder of this day, whereby the perception of that unstable en-
ergy with its noise-like character and predominance of low frequencies, is a
means by which to bring awareness to the choice available in every mo-
ment and every next present moment, between the tranquil ity of the
centre, the tumult and vigour of the left, and the ecstasy and joy of the
right, with awareness of its bright shining nature, in contrast to the dark
cloudy character, or even smooth shiny blackness, of the alternative on the
left.
The most essential aspect is to understand that one does not negate the
other. They can be thought of as complementary territories, both worthy of
necessary exploration. Both require respect. And both bring il umination of
understanding. And we would seek to bring clarity to that term il umina-
tion.
The shining darkness is as enticing as the shining light. The investigation of
one is not superior to the investigation of the other. The quality of il umina-
tion in those apparently polar opposites attracts different individuals, and
the same individual at different phases of their exploration of the nature of
eternity and embodiment.
So these four phases - darkness, light, embodiment and retiring into disem-
bodiment, are the fundamental parameters of existence, when viewed
from the perspective of the embodied human. Choice is wider than that
when in the condition of being disembodied. The impact on any embodied
individual from those around them can be characterised as those on the
left, those on the right, and those disembodied. Of those disembodied indi-
viduals, they also can be of the left or of the right.
So the individual proceeds in their life by making choices regarding the wil -
ingness to be proximate to that set of four qualities of being. Freewil pre-
vails. And when there is a hunger for discovery, al choices are equal. So in
that sense, while a person is embodied and manifests that curiosity which
can be seen as a hunger for learning, there is no necessary comparative
evaluation, no matter the direction of their hunger. That is the sense in
which al choices can be considered valid and equal. The awareness that ac-
cumulates in the accumulated experience, is of the variety of consequences
of attending to one versus any of the others. The physical environment, epi-
tomised in this instance by location on this planet, enables that discovery.
And now turning to the relevance of the Heart Sutra in Buddhist philo-
sophy:
Peter Calvert
75

Agape Theory: A structured approach
Draft 0.86
The direct encountering of the Void, disposes of most confusion inevitably
contained within the intel ectual pursuit of knowledge, when for any
reason, that is the only pathway chosen by which to generate understand-
ing. Hence the necessity for a balanced appreciation of a dual focus to-
wards both intel ectual-level study, as informed by and accompanied by
meditative practice containing the intention for first-hand knowledge, by
engaging with a sufficiently intensive practice, sustained for a sufficient
period to encounter those realms of experience directly. Once one has
freed the boundaries of the Earth-trained mind sufficiently to begin to en-
counter what lies beyond that, and normal y identified as the Void, experi-
enced as a void and promoted as a fountain of wisdom in traditional literat-
ure, then and only then can arrive, the balanced appreciation of both the
parameters of knowing at the intel ectual level, and means by which to ac-
quire access to that level by the aware and awake mind.
Free travel within that space is a second step. Encountering the identities
existent within that domain round out its investigation. And communication
with the variety of identities within the Void, brings harmony and balance
and understanding, and results in mature wisdom.
The full investigation of these matters is a multi-lifetime intention, normal y
undertaken as a minor and late development on the trajectory towards
transcending the necessity for embodiment. Therefore normal y the indi-
vidual whose entire focus seems taken towards investigation of these mat-
ters can be construed as an experienced identity in the latter half of their
sequence of lives. But nothing more detailed than that. There is such di-
versity within individuals in their trajectory towards wholeness, that no
finer differentiation can be made than that. There are so many factors for
exploration, so often intertwined with the imperatives of securing survival
and usual y procreation, that there is limited focus available for developing
these categories of understanding.
We wish for every individual a balanced appreciation of their path through
these realms of understanding and development.
(20200920)
Peter Calvert
76

Agape Theory: A structured approach
Draft 0.86
Life objective defines support category: mapping choice
You have been brought here to Riverton in the understanding that there is
available to you text intended for the discourse on agape theory. Such is
not the case immediately and it is not the only material available nor inten-
ded. For these times are an opportunity to re-establish a strong link across
the putative divide between domains. And it wil become even more evid-
ent that the divide is a fantasy.
There are many degrees of entrancement both habitual and required in
surviving and navigating the domain associated with the physical species or
sub-species that you choose to associate with. When conditions are suffi-
ciently quiet, secure, and the attention can be confidently withdrawn from
al aspects of life associated with survival, then it becomes possible to
simply be. The characteristics of being are physical in-activity, because
physical activity is an essential characteristic of doing.
Once one is stationary, the periodic body activities come into stronger fo-
cus. The breath. And as one goes deeper and more internalised in one's fo-
cus, the heart and its actions comes into view. Going deeper still, the
cerebro-spinal pump can be observed in its function. Another beating, but
less frequent than the heart. Awareness of peripheral sensation emerges
into awareness, with whatever characteristics may obtain in each present
moment and particular location of focus - the press of the seat to support
the mass of the body; the movement of blood flow at the extremities, and
the skin sensations. The movement of the diaphragm, flexing and relaxing,
inviting the cool breath in and the warm breath out. And with the body ac-
counted for, the awareness can reach beyond the body. And the awareness
can reach into the aura and its sensations. And begin to feel either the ab-
sence or the presence of other identities in proximity inside one's sphere of
awareness in shamanic space.
Using a technique of simultaneous awareness or rapid switching one from
the other, one can focus on the sensations derived from the aura, and track
links of connection between oneself and any other identity, known or un-
known.
It is at this level that one has awareness of the necessity to attend and give
respect to, the variety of attributes able to be assessed from the energetic
signature associated with any such identity in proximity. And the attributes
of warm loving nature or cold exploitative nature can be attended to and
Peter Calvert
77

Agape Theory: A structured approach
Draft 0.86
used as an identifier, from which one can choose who is best attended to.
Because the outcome of communication attending to and responding to on
that spectrum of identity, can radical y affect the ongoing discourse and its
nature. For those seeking any and al attention, they may inadequately at-
tend to its qualities. For those alert and astute to the implications associ-
ated with the energy signature accompanying such communicative oppor-
tunity, then those who are seeking power wil be successful y responded to,
and those seeking loving connection wil be just as successful. It is in this
spectrum of opportunity that real choice exists and is determined by the
ambitions present within the would-be communicant with those others in
shamanic space.
Conventional wisdom accumulated over the centuries has mapped the out-
come in a reliable manner, able to be predicted from the choice made as to
where to attend and the consequences probably to fol ow from that choice.
It is to some extent determined by the innate intentions within the life
plan. And so where that includes a profound intention to exploit life and ex-
plore and gain power, then that can be satisfactorily responded to by those
identities in shamanic space resonating to that intention. And they often
reside identifiably in the leftwards direction, which means somewhat lower
in wil ingness to bequest agape, as we are cal ing it. And for those whose
nature and intention is to acquaint themselves with the opportunities asso-
ciated with the intention to explore joy and service, then they wil resonate
more strongly with identity in shamanic space in the rightwards direction,
because the idea of service is to wil ingly attend and act in support for
those who either need or desire it. And it is a kind of love conveyed in that
transaction.
And so we affirm again the essential utility of attending to direction de-
terminable only in reference to the location of the individual in their inner
nature and intentions derivable and associated with the life plan, their
identity and intentions for their own exploration for which they came into
association with the body in question, their own.
This is a fundamental map. The network and vagaries of intention are a de-
termining factor and reliably attended to as influencing the outcome of any
individual who seeks to explore their intentions, their capacity for commu-
nion on the spiritual level, and through that, the nature of beings who can
be encountered when casting their attention into the domain of shamanic
space.
Peter Calvert
78

Agape Theory: A structured approach
Draft 0.86
There is opportunity there, it is true. And the valence of that opportunity is
reliably assigned by their own inner intention and wil ingness to communic-
ate, and curiosity concerning those who would be present with them in the
exploration of their life. Neither choice is wrong. These are merely oppor-
tunities to facilitate the categories of intention that they bring with them
into their life and their exploration of the human world, its social obliga-
tions and opportunities and connections to others, both embodied and dis-
embodied.
And so some individuals thrive. And they do so exactly because they have
extended their awareness into those who would support them in their in-
tentions. And it is not so much that one differentiates on the basis of the
contrast between loving support and malevolent support, but loving sup-
port and opportunity, without assigning to that opportunity a category
judgement, but to recognise there is real opportunity in this communicative
process to connect with those best fitted to ones personal objectives.
(20200928)
Peter Calvert
79

Agape Theory: A structured approach
Draft 0.86
Natural tuning
The coming into awareness by alignment of transmission and reception fre-
quency, is a more accurate metaphor for the basis on which one may com-
municate with the higher self of the embodied identity. The lower mind de-
veloped during the incarnation needs informing and training to engender
an easy expertise. The individual not trained out of natural awareness and
easy practice with the connection, is in these days of universal secular edu-
cation, the less likely recipient of communication and the more likely to in-
accurately identify its source. We would change that.
The metaphor of the radio dial, or in contemporary terms, the frequency
number or wavelength, enables a useful clarifying metaphor. And because
everyone knows of multiple numbers on the frequency scale associated
with FM transmission, and 2G, 3G, 4G, 5G mobile phone communication
channel frequencies, then the idea that one can only easily communicate
when one is 'on-channel' or 'on-frequency' is easily understandable. Such
was not the case in antiquity and so other metaphors had to be generated,
suitable to an agrarian culture in most instances. And so the idea of 'tuning-
in' leaves only the question of "tuning in to what?" We have provided the
answer to that. And given that the primary model of agape theory concerns
the node of Dao-consciousness and its fragmentation, then an answer for
the question of "tuning into what?" can be given as "your own higher self
at the node of Dao-consciousness fragment" within which there is already
assembled a higher self identity comprising the life information from prior
embodiment. That is the first answer.
The second answer is that through that first level of disembodied identity,
natural personal identity of which one is an inalienable part, even though
perhaps not yet aware of that fact, the next answer is, any identity avail-
able. And usual y available because proximate in some sense. And the idea
of proximity is necessarily changed from the metaphor of physical distance
in the basic level of the three-dimensional agapéic space model, and neces-
sarily converted into the non-space metaphor of frequency. And so proxim-
ity is necessarily converted into proximate-in-frequency.
Now for a line-source in frequency terms, if it is unable to shift its fre-
quency, it can only communicate with an identity able to move its fre-
quency of communication to be simultaneous with the individual con-
cerned, or to be sufficiently broad-band in its awareness such as to include
Peter Calvert
80

Agape Theory: A structured approach
Draft 0.86
that frequency. And we wil conclude with only those two conditions, al-
though natural y other cases and types exist, which we wil not clarify at
this time.
So returning to the simplest case of an individual capable of and seeking
communication via their single fixed frequency of transmission, then they
can only be communicated with from an identity who can accommodate
that, because it is within their bandwidth. And such is the case for al em-
bodied identities and their own higher self. So this is the general case.
That is the primary reason for the ubiquity of the idea that yes, one can
communicate with 'spirit' and it is with the 'personal god', to use that lan-
guage. (20200929)
Peter Calvert
81

Agape Theory: A structured approach
Draft 0.86
The water-state model of communicative process
Tuning for communication, & the triple-state water bandwidth metaphor of
communicative possibility at differing life stages:
1) The narrow-band emission of the naive fragment of Dao-consciousness;
2) the broader-bandwidth of the human experienced in embodiment; 3)
the high-energy (‘steam’) state and broadest bandwidth of the re-united re-
integrated node of Dao-consciousness, able to penetrate and communicate
at wil with those identities less experienced.
Peter Calvert
82

Agape Theory: A structured approach
Draft 0.86
The trackless path through decision-space
20200929 T22:01 (ex 2020 meditation diary)
After watching Origins16 (of Maori) on TV1, I made a coffee and, as
I sat down on the couch to drink, I felt myself (in my awareness, not
body) gripped in a force-field that held me rigidly in position. Any
move I made vibrated through the rest of the connected cells in the
plane, because the stiffness of connection did not preclude small
tremors being transmitted in all directions radially through the
monolayer.
The question is, what does it mean and represent? And what are the
implications for explaining the theory? And why did the behaviour
seem better suited to being in a hexagonal array in terms of its in-
trinsic rigidity? How does that fit with the cubic array model?
^We have as first response the undertaking to explicate the experience of
the last evening. And as second response, the detail.
The condition of being locked into an array of relationship is true primarily
at the node of Dao-consciousness level, because the node is original y one
being, choosing to subdivide. That does not change its essential relation-
ship one part to another. That relationship is sustained through the ener-
getics, if it could be described like that, pertaining. And so the homologous
condition sustains that relationship until there is sufficient differentiation
one part from another to shift it away from that condition. Accumulated ex-
perience can do that, whereby one part can accumulate sufficient anomal-
ous experience from another part to render their trajectory divergent. It
does not change the relationship, merely the path experienced in the
course of development.
And so we can begin to deal with and express possible loss, in re-conver-
gence at the end of the sequence development, into reuniting and recom-
bining as one being. Not al nodes of Dao-consciousness fully reunite. And
for a variety of reasons, but primarily because one part or another and typ-
ical y very few but not always zero, achieve the condition of sufficient dif-
ference to never return.
16 How exquisite the timing that my viewing of a television program discussing origins of
the Maori race, should be a trigger for subsequent meditative experiential learning of
metaphysical origins of the human race!
Peter Calvert
83

Agape Theory: A structured approach
Draft 0.86
And so the experience of the prior evening was a direct encountering with
the condition at the level of the fragment of the node of Dao-conscious-
ness, in communication and connected with every other part, that is, every
other fragment of that particular node of Dao-consciousness. And the
breadth and depth was not experienced, but comprised the approximately
one thousand parts. And the sense of separation and yet the sense of con-
nection was strong. The sense of being fixed in relationship and yet experi-
encing vibratory movement, which propagated as a signal throughout the
array and remained interactive and receptive to corresponding signal ing of
condition from the other components in that array, was strong. And that is
an accurate reflection of the manner in which communication is retained
throughout that fragmented being, distributed at one level in shamanic
space. And at one level, because that is the condition of al fragments.
Hence the mono-layer.
And it can be assumed that the array is distributed in a more-or-less circular
distribution and oriented in a sufficiently tiny part of the field of existence,
so that the orientation of the monolayer is insignificant and wil not be spe-
cified in relation to the three dimensional model of agapéic space. It is bet-
ter interpreted in terms of agapéic frequency. And so the developmental
journey begins and each part acquires its own trajectory, when viewed
through the agapéic space model. And awareness persists between al
parts, even though the fragments diverge, one from another.
And so in that trackless space, constant awareness persists, because time is
absent. The process of being, transitions to becoming. And after the scat-
tering and accumulated divergence, coalescence is achieved and merging
occurs.
To reiterate, the process is on two levels, whereby each fragment acquires
information through embodiment. That information is processed, discard-
ing repetition and redundancy, and an initial condition of union at the frag-
ment level is achieved.
After separation, one fragment from another, coalescing again occurs and
merging proceeds again, discarding repetition and redundancy, of which
there is much less in that second phase. And when merging is complete, in-
tegration restores the condition of union into a higher-energy expanded be-
ing, fully knowledgeable and able to access every detail of their path into
that expanded state. This is the post-human condition.
Peter Calvert
84

Agape Theory: A structured approach
Draft 0.86
By this we describe again the passage and transition of the naive node of
Dao-consciousness, spontaneously emanating within the field of awareness
that comprises the absolute infinite unmanifest, as it is commonly label ed.
Spontaneously emergent, yet naive in experience and capacity. Attracted
towards the acquisition of knowledge and experience, it chooses one
means or another by which to acquire that knowledge. And so it migrates
in condition through the process of division and recombining, to achieve
enhanced condition and a changed status.
Its conditioned awareness becomes greater. Its accumulated knowledge is
exponential y enhanced. And its accumulated love is solidly unified. And so
that is the destination of each individual human, no matter when existent.
And the process is diverse, accommodating al valence of intention and ex-
perience. Equality is sustained at al levels.
By these descriptions we seek to refresh the pictures accumulated through
the history of human development, and seek to demote and detach from
the hierarchical expectations of the human animal. That may be difficult for
both any individual to appreciate and certainly impossible for any organisa-
tion to abstain from. Such is the power of the motivation within the hier-
archical animal.
In the condition while out of body, those imperatives vanish. The tranquil-
lity returns; the equality and far sight is the norm. And so from that condi-
tion, seeking out of loving concern, to remind impetuous humanity of their
true nature in this bliss and loving regard.
(Comment during transcription: A very nice place to be!!!! Perfectly
balanced and equanimous and within awareness of the NDC
:-)
And so we take this opportunity to remind you of the conditions present
when out of body and reconnected to the network of fragments. The com-
bined awareness is unmistakable. The combined love cannot be impeded.
And the loving regard is palpable.
(I had completely lost awareness of my physical surroundings at this
point
)
It has taken these many years, now several decades, for this individual to
be comfortably present in this condition. Understanding it without either
aspiration nor modesty, accepting it without question, feeling the relevance
of his presence and sense of connection, without objection on any level,
and with neither grasping after continuance of the condition of close asso-
ciation within this palpable reality.
Peter Calvert
85

Agape Theory: A structured approach
Draft 0.86
And to the degree that that balance is retained on return to the ordinary
and mundane life, this backdrop to existence as an embodied human is
possible for every individual when they choose to seek it. Processing and
dispensing with the conditioning is the primary requirement, and appreci-
ation of the distinction between the time-ful nature of the physical exist-
ence and the timeless nature of shamanic experience, means that one does
not contaminate the other. And the stresses and privations such as may ex-
ist during embodiment, are informed by constant awareness of the other
level of existence.
And so equanimity is possible, no matter the physical condition or life cir-
cumstance.
And so this is just another explanatory system and attempt to describe the
other level on which humanity exists prior to and after every embodiment -
there being even in that a developmental agenda wil ingly elected by every
individual. And those who do not elect it choose different experience, im-
possible to describe.
So there is no basis for comparison between identities. The trackless path
through decision-space ensures that any individual can only express their
own understanding and beliefs acquired through their own path of acquisi-
tion of knowledge. And one is not better than another.
(20200930)
Peter Calvert
86


Agape Theory: A structured approach
Draft 0.86
Physical model of the trackless path through decision-
space
To help visualise the human section of this model of agapéic space, I
built a 0.6m cube version, with scales indicating its relation to the
entire concept set
.
Facing into the cube is to align with the agape frequency scale. Scale units
proceed from where the red line begins at lower left, being 25,000 agape
frequency units and incrementing to 35,000 at left rear. The vertical axis is
0% to 100% on the hierarchy scale. Left to right is 48,000 to 48,000.00001
on the wil ingness to bequest agape scale.
Al humans enter this space at the lower end of the red line and proceed
more or less directly along the red line to the upper right, taking ~1000 life-
times to do so.
This is not a literal space but a visualisable metaphor that maps the relation
Es = h x a2
as detailed above.
Peter Calvert
87


Agape Theory: A structured approach
Draft 0.86
The red line endpoint indicates the acquisition of sufficient merit, compris-
ing both knowledge based on sufficient accumulated information acquired
from the lifetime set, and wil ingness to love, established by a test of loving
nature. If the test is passed, then optional transition out of necessity to re-
incarnate is available and progressive reunification with the other frag-
ments of the node of Dao-consciousness is accessible. This is accompanied
by a transition to a higher energy level, here indicated by the converging
light strips.
(n.b., reflections of the light strips are an unintended artefact of this con-
struction, but generate an arrow shape roughly reinforcing the direction of
what is commonly cal ed ascension)
Peter Calvert
88

Agape Theory: A structured approach
Draft 0.86
Summary sheet for 0.6m model
The descriptive sheet for the base of the 0.6m cube reads as fol ows:
This is a model of agapéic space, itself a model of shamanic space, itself a
traditional and archaic term for the field of first cause.
As depicted, it is only the realm of the human while involved in embodi-
ment. Prior to the beginning of embodiment, the naive node of Dao-con-
sciousness is formed by compressing the field of first cause. After embodi-
ment is completed, there is an optional transition to a post-human condi-
tion.
One such has described these transitions in an attempt to provide a mod-
ern metaphor set, utilising technical terminology and simplified numerics.
Contained herein is al of embodied humanity, represented in being in
transit in the thin red line. Their decisions affect their progress from bottom
left to top right. Al decisions must be explored. So this is an amoral de-
scriptive tool.
Each individual undergoes approximately 1000 lifetimes. And that number
ranges from -2 to >5 standard deviations.
This is the best information we can offer. It represents the alpha and omega
of human existence, but does not map the beginning nor the end. It is itself
a subset of similar conceptual cubes encompassing every species within the
universe and beyond it.
(20210308)
Peter Calvert
89


Agape Theory: A structured approach
Draft 0.86
Why call it ‘decision-space’?
Recal ing that when one is facing into this model of agapéic space, the scale
of wil ingness to bequest agape proceeds leftwards and rightwards, and is
notional y aligned with one’s shoulder sockets when embodied, the choice
is for power (left), or love (right) in making any decision.
This translates into a movement backwards (decrement if left), and for-
wards (increment if right), due to the shape of the bi-convex surface estab-
lished by the relation Es = h x a2 .
Thus a complex pattern of movement in location occurs, depending on the
aggregated impact of decisions made during a life. This is a surprising reit-
eration of the traditional notion of righteousness, yet independently de-
rived.
As indicated above, a deeply woven trajectory ensues, only general y ap-
proximating the red line average for the population of al humans engaged
in their slow traverse through that decision-space. Al choices are as neces-
sary for the exploration of power as for the exploration of love. Nothing
else is as convincing of love’s advantages as the poor outcomes derived
from continual choices made for power. And according to this model, noth-
Peter Calvert
90

Agape Theory: A structured approach
Draft 0.86
ing other than choices for love is sufficient to progress identity’s location to-
wards release from embodiment.
Peter Calvert
91

Agape Theory: A structured approach
Draft 0.86
Updating Indra’s Net
The politics of experience are subjugated to the life of awareness on the
spiritual level. With that cryptic beginning, we can establish that the life-
time awareness is a subset of the inter-life awareness, that is, the accumu-
lated experience and information acquired across the lifetime-set.
This upper and lower relationship, as it could be viewed, means that the ac-
cumulating information into a particular life, is subject to and inferior to the
information contained within the lifetime set. Added to that is the links
available to lifetime experience of the other fragments of that particular
node of Dao-consciousness, but not beyond that, as a rule.
So that communication, experienced as being between the fragments of
the entire node of Dao-consciousness, is exactly as what is referred to by
Indra's Net, specified now far in the past17 and based on experience ac-
quired at that time, leading to the spectrum of description carried forward
to the present. That is not sufficient. What is required is a contemporary re-
expression of the parameters at work and the dynamics existent within
those groups of communicating fragments. So what we say from this point
forwards is new information, original y delivered long ago but lost.
So utilising the topology of a network model ed by bi-directional commu-
nication links between every part to every other part simultaneously, the
stability in that array is a direct product of the instantaneous communica-
tion across al node fragments. There is no hierarchy, one to the other. It is
best visualised as components in a planar array, as approximately indicated
within the diagram of the arc of development from emergent node to frag-
mentation to coalescence18.
Simultaneous awareness across node fragments is partly responsible for
anomalous communication between identities19. And even for the simul-
taneous arising of awareness across a distributed group, whereby precisely
because the node fragments are in constant communication one with the
other, yet in the mix of embodied humanity, those fragments in terms of
their embodied components are distributed through a larger population,
that subset of the one fragment cluster can give rise to simultaneous
17 Malhotra, R. Indra’s Net: Defending Hinduism’s philosophical unity (2014).
18 See illustration on p26.
19 See mussel-farm model on p95. This simplified mesh of communicative possibilities
utilises the metaphor of a fibre optic link instead of the mirror metaphor traditionally
utilised in the historical description of Indra’s Net.
Peter Calvert
92

Agape Theory: A structured approach
Draft 0.86
awareness of new information intended for distribution into an embodied
population. And if the new information is not responded to and col ected
by one member of that group, then it is col ected by another member. And
so the ideas associated with various transformative inventions, for example,
in the field of time (i.e., embodied life), are sometimes a product of that
phenomenon, apparently independent yet simultaneous development of a
particular idea or set of ideas. The notion is that simultaneous develop-
ment across apparently unconnected individuals, yet each working on as-
pects of the same phenomenon can be a product of that linking. And so the
mesh of connections from just one node of Dao-consciousness fragment-
set can have distributed influence across a population of embodied hu-
mans.
(20201022)

Peter Calvert
93


Agape Theory: A structured approach
Draft 0.86
Mussel-farm model of 3D NDC planar array
Each sequential lifetime is attached to the higher-self cluster (blue oval).
Peter Calvert
94

Agape Theory: A structured approach
Draft 0.86
Synthesis at scale
I've been up for a while, looked out at the sky lit from the full moon,
seen the sparse stars and have been reminded of the scale of the
physical universe that we occupy. So I decided to sit and contem-
plate and attempt to clarify my inner visualisation of the E=ha2 cur-
vilinear surface featured on p85 of
Agape & the hierarchy of love20.
And mentally arranging it with the hierarchy scale vertically, match-
ing the erect spine; agape frequency extending forwards; and will-
ingness to bequest agape extending left and right, attempting to get
clarity concerning the visualisation whereby one is somewhere in the
middle of those ranges and experiencing the potential for increment
in that curvilinear surface, recognising that an increment to the
right takes one forward; an increment to the left takes one back-
wards. An increment in hierarchy takes one up and a little to the
right. A decrement takes one down and a little left. And I realised for
the first time that that is consistent with the quadrant axes and the
trust vector21 extending lower left to upper right.

So the trust vector is a small scale version of the larger model. And I
have not appreciated that before. It highlights consistency between
that developed understanding and now very many examples of ob-
serving movement on that scale of movement in the Void, and the
general tendency for individuals to find their destination in the light
in the upper right quadrant somewhere, and for less trustworthy in-
dividuals manifesting lower, behind and to the left
.
This synchronisation between the models developed over many years has
the capacity to bring congruence to the model sets at both the smal and
large scales, as wel as at the theoretical and the practical level. This is a
major achievement and worthy of celebration. We wish we could pick you
up and dust you off and congratulate you in a meaningful way, but instead
we salute your perseverance in proceeding in the solution of these puzzles
we have introduced you to.
So given this is the final day of this short retreat, the achievement of this
synthesis is a significant step in the evolution of this novel model set, and
can bring a coherence to the experiential descriptions gathered and placed
on record through this time period.
20 Calvert, PR. Agape and the hierarchy of love (2008) Self-published.
21 See People of the Earth (Calvert et al, 2019:134)
Peter Calvert
95

Agape Theory: A structured approach
Draft 0.86
We have at last a coherent and internal y consistent description on the the-
oretical level of what has been played out since time immemorial. And it is
sufficiently wel expressed at this point to be released into international
scrutiny. Therefore it is legitimately a primary topic within the current text
Agape theory: a structured approach.
A series of il ustrations are appropriately produced on both the large and
the smal scale, because al of this is a mere way-point and map indicating
the path in this instance and for this individual, that proceeds incremental y
towards release from incarnation.
It comprises 1) a personal y developed theory; 2) a mapping system; 3) a
set of experiences; and 4) a sustained impetus in response to a hunger for
understanding. That is a mark of the advanced soul, to use that language.
And yet is a mere simple step towards achievement of unity at the frag-
ment level.
The picture in its entirety is so much more vast than can be appreciated by
this individual. And that is not a criticism but an observation, for which we
can offer only encouragement in the outworking of this life.
It being a theoretical-level description, it carries the potential for confirma-
tion against the variety of traditional understandings derived through time
and culture. There can be much consequent effort to clarify and amalgam-
ate this description with older discussion, and mostly outside the realm of
the English language. Nevertheless some potential exists now for a prin-
cipled evaluation within the realm of religious studies. That is unlikely to
happen within the lifetime of this individual. And that is not of the slightest
consequence. Nevertheless this final theoretical step of amalgamation of
the smal and large scale descriptions, is indicative of an endpoint in theory
preparation, and is now fit to publish.
Therefore prepare copious il ustrations indicating the theoretical relation-
ship between the smal scale and the large scale, indicating their consist-
ency, and based on appropriate indicated dimensions by which to indicate
scale, and smal scale in relation to the large scale.
This has not been done before. It represents a transition between descrip-
tion and number-based theory. Utilising models to il ustrate that is entirely
adequate.
With this we conclude the intention for this retreat, and suggest copious
play.
Peter Calvert
96

Agape Theory: A structured approach
Draft 0.86
And we formal y acknowledge the opportunities persistently and consist-
ently offered from the detractors and forces of limitation on the left.
Go in peace.
P
I offer profound thanks for al the support.
(20201001)
Peter Calvert
97

Document Outline