1. First Mapping

So, Miss Penny-la (a dark, low, unmistakably older male voice and presence says). The first thing we want you to understand much more fully is the state of your world, what is really happening there, how to “read” the current situation, and how to understand it in a much wider developmental context. To do this completely is a huge task. You may choose whether you’d like a very brief summary now or a much more developed account over days,perhaps a week or two.

Oh, Sir, I’d like the fullest account I can have. You know, I’ve been interested in that broad question all my life. I have plenty of time, especially if we can do this in small, daily installments.

Okay. Then we will begin. Later, then, my colleagues will teach you about some other topics: consciousness and the mind, freedom and human responsibility, the possibilities of language, and much more. But let us begin.

First, let’s be clear. This will become an extensive set of teachings, a well-developed way of understanding the human world and the trajectory of human life and consciousness. We don’t want you dithering about what you are to do with this. Obviously, it’s not only for you. It may well develop so fully that it can be a book—either our book, a book received from “the other side,” with all that implies, or your book, with our participation muted and disguised. That has its own advantages, as we know. My point is this: Recognize we are beginning a big project that is not only for you personally. Agree that its ultimate voice and form can be decided later. Free yourself from those concerns, or it will inhibit the flow of information. And we’d suggest you experiment with writing directly on the computer, which would be much easier for you.

Okay, Sir. I am ready on the computer. It would be very good indeed if this would work.

You see the world from several perspectives: you see states and global forces such as markets and how they shape the parameters within which people live. You also have a strong focus on individuals, how they find meaning, how they proceed with their lives, and how they meet their most essential psychosocial and spiritual needs. You have often found the tension between these two views, which you describe as political and spiritual, to be very difficult to handle. You have done some of your most creative teaching and thinking by trying to be in the space between and around them. It has stimulated some of your best work with students because you have never lost sight of their deeper personal issues. And it has given you a perpetual sense of not being a legitimate academic, not quite belonging to that world. That has been a source of unease for you. Eventually, through our work together, these two viewpoints will be much better integrated, largely by expanding the framework of your thinking. The core question, which has so dogged you all your life, is what is the purpose and meaning of human life? We will try to shape a viable answer for you. No, not right. There is an answer, and we will try to teach you enough so that you can understand it.

This is a story about the evolution of humans, which has not been primarily driven by the pressures of adapting to the local environment but by the pressures of responding to ever-increasing needs to relate to Spirit. That is a big claim, and it will take some time for us to explain to you what that means and how it has happened. It is not that suddenly Darwin’s scheme is no longer operative for humans. In fact, it certainly is operative on the level of DNA and organic functioning. But human life, as it is of interest to us now, has been relatively brief, too brief for much change on a physical level. Most adaptations to the shifting environment have been behavioral and cultural, and the knowledge of what works best is stored culturally as best practices and traditions. No need to discuss that now. The point is that that is what governs human development as seen within the concrete, embodied physical environment.

But that is only one environment within which humans live. They also live within the environment of Spirit, the invisible world that permeates and surrounds all human life. All life, in fact. This has not been as well studied and understood by contemporary humans, certainly not in the West. It is time now for you to understand this equally significant process. Unless you recognize its centrality, there is no possibility of making the right decisions or the right interventions to shape humanity’s future.

This will be our project: To truly understand the world right now, you must understand human life and activity from the point of view of Spirit and of human life within its context of Spirit (those are not the same). Humans, like all organisms, respond skillfully or unskillfully to major changes in their environment. The skillful species survive; the unskillful species disappear. Humanity has arrived at such a moment. You consider global warming, climate change, and environmental degradation as the major change in the human environment, and indeed, those are very important. But far more important and far more impactful are the shifts in the environment of Spirit, in the impulses and processes and energies generated by Spirit and which encase all human life. Indeed, all earthly life. Global warming, in this view, is a metaphor for other more significant challenges. We can use Darwin’s basic idea and ask if humans have the capacity to respond to great shifts in their physical environment within which they produce and reproduce. We can ask if humans have the commitment (we know they have the capacity) to respond to the new pressures arising from the realm of Spirit. Keep that question in the back of your mind as we proceed these next weeks and months.

Here are topics we will discuss with you:

1. Humans do indeed live in an environment of Spirit, which has its own trajectory and significance.
2. Much of what is difficult to understand in the human world today, especially the level of violence and suffering, is better understood through the dimension of Spirit.
3. Globalization and all it implies offers both crisis and opportunity unparalleled in human history.
4. Traditional religious traditions and teachings are not muscular enough to respond to these challenges, especially given the habit of looking backward for solutions. The era of the “great teacher” is over, which has many implications for human education and culture.
5. Consciousness is the key to understand this and the instrument to address it. Human life must turn to a new and potent focus on increasing consciousness in every sector of human society, but most especially in education, health care, environmental policy, and the uses of power and authority.
6. For consciousness to flourish, freedom is essential—a freedom embedded in the practices of compassion and wisdom.

This briefly outlines the book and gives you a glimpse of the shape of the argument. It is, as we said, very big. And there is, as you have said, plenty of time. Let me assure you, this will be the most exciting and satisfying thing you have ever done in your life. (It is excellent that you can do this so easily on the computer. It will make this much easier.) This is all for today. We will continue tomorrow. As we proceed, we will develop our own rhythm and pace. Think now that we will spend about an hour each morning doing this.

The Teacher Introduces Himself

Good morning, Sir. It seems I must open our session. Is that true? And what shall I call you when I speak to or about you?

Yes, you sensed my presence as I came into focus. Your addressing me opens the channel and indicates your willingness to participate. We never do this without the full assent of our human partner. This is very important for you to understand. So, yes, my energy, the energy that I am, will then be present and come into focus, and then you must initiate the conversation.

What shall you call me? I notice you do not ask who I am, perhaps out of respect and perhaps mixed with a little fear or trepidation. I am a being you have not encountered before, though I have been paying attention to you for some time. Kwan Yin has been our “face” with you, as she has brought you to this level of maturity and clarity. We work together, cooperating in our desire to increase the level of consciousness among human beings. She heals, supports, and prepares the containers; my energy pours in then, when it can be best received. It is a very good partnership. You could say I am her male consort, and that as she embodies compassion, I embody wisdom. Her purpose is healing, and my purpose is opening awareness; of course you are now beginning to understand those are two aspects of a single process of maturation, and there is no difference between us. The Tibetans call this aspect Manjushri, and that is how they recognize me. They are devoted to the pursuit of this wisdom, and I care for them and teach them. I will do the same with you, if you choose to develop your devotion to this work.

This project will recast your understanding of wisdom. In many ways, you have been a wise person and have been recognized as such by those around you. Yours is a wisdom about human relationships and human life, about how to shape a life, and the need for profound meaning. This is very valuable, and in fact, human societies are held together by those who have learned and shared this wisdom. This is a feeling-based wisdom, as it lives in and concerns itself with the human heart.

The wisdom we will introduce you to is of a different realm. This is not a wisdom about the human...