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Many of us have daydreams in which we actually see oneself as our counterparts, and portions of their lives sometimes come though to us as we go about our chores.

We pay little heed, however. We think that this is just our “imagination.” The unknown reality is alive in our own psyche. There are hints of it in all of our experience. We would not be alive, in our terms, if first we did not imagine oneself as we are. Play is, in fact, one of the most practical methods of survival, both individually and for the species. Within its framework lie the secrets of creativity, and within the secrets of creativity lie the secret of being.

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The life that we consider real represents one narrow stratum of even our physical experience. I am not speaking here of other realities that could add to that dimension. Play brings us a needed rest from our distorted concepts of selfhood, and many of the world’s finest inventions have come when the inventor was not concentrating upon work, but indulging in pastimes or play.

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We are involved with some of our counterparts more or less directly, while others live in different lands, and are sometimes separated also in terms of age differences or culture–qualities with which we would find it difficult to relate. Intuitively, we know who the counterparts are in our daily experience. This does not mean that if we become consciously aware of such affiliations we must then feel it our responsibility to form a kind of culture of counterparts, or try and affect other people’s lives by reminding them of our relationship. We are each individual. Some of the people we dislike most heartily may be counterparts. Each of us may be exploring different aspects of the same overall challenge.

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There is nothing esoteric about families. They represent the kind of relationships that we take for granted. The same applies to counterparts, except that we are not ordinarily familiar with the term or concept.

We keep searching for a new “ascended master,” or guru, to keep us in line and point out THE WAY.

In their own ways children are quite aware of their counterparts, and of, other portions of their individual realities. They relate to their counterparts in dreams. They sometimes see them as “invisible” companions. We dream of our own counterparts frequently, but we are so afraid of maintaining what we think of as the rational adult self that we ignore such communications.

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In certain circles, soul mates is the latest vogue. The idea is an old one; it is based upon the reality of counterparts, and presents another version of the theory. But, it is treated with an almost pompous seriousness. Many of those who use the term do it to hide rather than to release their own joyful abilities. they spend time searching for their soul mates–but the search involves them in a pilgrimage for a kind of impossible communication with another, in which all division is lost, with the two then trying to join in a cementing oneness, suffocating all sense of play or creativity. We are not one part, or one half, of another soul, searching through the annals of time for our partner, undone until we are complete by our soul mate.

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When we become too intent to maintain our reality we lose it, for we deny the creativity upon which it rests.

I am not denying the importance of true reason. Certainly I am not telling us to ignore the intellect. But we do often ignore the playfulness of the intellect, and force it to become something less than it is.

Most people, are so utterly serious that they suspect their own creativity.

They expect that its products will be unreal or not valid in the physical world. yet there is a great correlation between what we think of as creativity, altered states of consciousness, play, and “spiritual” development.

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When we create a poem or a song or a painting we are in a state of play, of enjoyment, of freedom. We intend to make something different, to produce a new version of reality. We create out of love, for the sake of the experience. At one time or another almost everyone has that kind of experience, but children have it often. They compose songs and music and paintings in their heads. They alter the focus of their consciousness frequently. They do not stop to ask whether or not the play is real or pertinent. Physically, play develops their body mechanisms. it also flexes the great capabilities of their minds.

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When we think: “Life is earnest,” and decide to put away childish things, then often we lose sight of our own creativity and become a goal that must be attained. The goal is to be achieved through hard work, and as long as we believe this we do not understand what the spirit is.

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A natural analogy–plants do not work at developing their potential. They are not beautiful because they believe it is their responsibility to please our eye. They are beautiful because they love themselves and beauty. When we are so serious we almost always distort the nature of our own spirit as far as our understanding of it is concerned. We cannot let our guard down long enough to discover what it is. We keep looking for new rules or regulations, or methods of discipline.

Chromosomes are microscopic bodies into which the protoplasmic substance of a cell nucleus separating during cell division.

They carry the genes, the factors or units–‘blueprints’–that determine hereditary characteristics.

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There is consciousness in everything. Visible or invisible to us, each fragment,  of the universe has a consciousness of its own. Pain and pleasure, the strongest aspects of all consciousnesses, are experienced by every fragment, according to its degree. Differentiation is of course various, and it is in the degree of differentiation that consciousnesses are different.

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Reincarnation simply represents probabilities in a time context.

A third line supporting selfhood as we think of it is the reincarnational one.

This is somewhat like the ancestral line, and there are also reflections in the genes and chromosomes undetected by our scientists. The ancestral and reincarnational lines merge to some extent to form what we think of as our genetic patterns ahead of time, so to speak. Before this life we chose what we wished from those two main areas.

Reincarnational experience is also transmitted, then, and can be re-translated from a biological code-imprint into emotional awareness. However, as we are not our parents or our ancestors we are not our “reincarnational selves.”

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We cannot say that our ancestors, like some strange plants,were growing toward what we are, or that we are the sum of their experiences. They were, they are, themselves. We cannot say that we are the sum of our past reincarnational lives either, and for the same reasons. We cut off the knowledge of oneself, and so divisions seem to occur. We are somewhat like a plant that recognizes only one of its leaves at a time. A leaf feels its deeper reality as a part of the plant, and adds to its own sense of continuity, and even to its own sense of individuality. But we often pretend that we are some odd dangling leaf, with no roots, growing without a plant to support us.

All of the leaves now growing on this plant could be thought of as counterparts of each other, each alive and individual in one time, each contributing yet facing in different directions. As one leaf falls another takes its place, until next year the whole plant, still living, will have a completely new set of leaves–future reincarnational selves of this batch.

We are not plants, but the analogy is a simple one.

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There is a constant interaction in the plant, between its parts, that we do not perceive. The leaves now present are biologically valid, interrelating in our terms. Yet in time terms each leaf is also aware of the past history of the plant, and biologically they spring up from that “past.”

Each leaf seeks to express its leafhood as fully as possible. Leaves take in sun, which helps the plat itself grow (through photosynthesis). The development of the leaves, then, is very important to the plant’s own existence. The cells of the plant are kept in contact with the environment through the leaves’ experiences, and future probabilities are always taken into consideration. The smallest calculations involving light and dark are known. The life of the plant and its leaves cannot be separated.

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The plant has its own “idea” of itself, in which each of its leaves has its part. Yet each leaf has the latent capacities of the whole plant. Root one, for instance, and a new plant will grow.

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Selves have far greater freedom than leaves, but they can also root themselves of they choose–and they do. Reincarnational selves are like leaves that have left the plant, choosing a new medium of existence. In this analogy, the dropped leaves of the physical plant have fulfilled their own purpose to themselves as leaves, and to the plant. These selves, however, dropping from one branch of time,root themselves in another time and become new selves from which others will sprout.

The larger self, then seeds itself in time. In this process no identity is lost and no identity is the same, yet all are interrelated. So we can theoretically expand our consciousness to include the knowledge of our past lives, though those lives were ours and not ours. They have a common root, as next year’s leaves have a common root with the leaves now of the plant.

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Such knowledge, however, would automatically affect those past lives. Ideas of cause and effect can hold us back here, because it seems to us that the leaves of next year come as an effect caused by this years’ leaves. To the plant and its innate creative pattern, however, all of its manifestations are one–and expression of itself, each portion, exists now. The same applies to the psyche. in that greater realm of reality there is creative interplay, and interrelationships between all aspects of selfhood.

No knowledge exists outside of consciousness.

In those terms, neutral data are not transferred through “living” vehicles. Whether physically materialized of not, knowledge is possessed by consciousness. It is always “individualized”, though not necessarily in our terms.

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The information carried by the chromosomes is not general, but highly specific. It is codified data (itself alive) that contains within it the essence of ancestral knowledge–change that to ancestral experience–of specific ancestral experience. Biologically we do indeed carry within us, then, the memories of our particular ancestors. These form a partial basis for our subjective and physical existence, and provide the needed support for it.

Since one portion of our heritage is physical, in those terms, those memories can be translated again, back into emotional and psychological events, though usually they are not in our societies.

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To that extent the so-called past experience of our ancestors and of our species is concurrent with our own, biologically speaking. That is but one line, however, covered by the chromosomes. We have “another line” of existence that also serves as a support for the one that we presently recognize. It includes other interweaving physical relationships that bind us with all others upon our planet at the same adjacent level of time. ¬†That is, to some extent or another we are related to all of those alive upon the planet. We are time contemporaries. We will have a far closer relationship with some than with others. Some will be our counterparts.

These may or may not be closer to us than family relationships, but psychically speaking they will share a certain kind of history with us. We will also be connected through the physical framework of the earth in the large give-and-take of its space-time scheme.

Intimate realizations, had to be counter-balanced in line with certain purposes set by our species.

Even for that matter momentarily set aside so that other abilities and characteristics could emerge. The species sense of curiosity would not allow it to stay in any home territory for long, and so the sense of intimacy was purposely broken. It would become highly important again, however, when the planet was populated extensively, as it is now–only the original feeling of home area has to be extended over the face of the earth. The “absent” portions of the self are ready to emerge. The other, to us probable, lines of consciousness can now come into play.

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These different lines of focus will each show us other aspects of our own reality, as individuals and as a species.

Selfhood overspills with great luxurious outcroppings, yet we jealously guard against such creativity.

To a certain extent we do carry the knowledge of our forefathers within our [cells’] chromosomes, which present a pattern that is not rigid but flexible–one that in codified fashion endows us with the subjective living experience of those who, in our terms, have gone before. Some very old cultures have been aware of this. While being independent individuals their members also identified with their ancestors to some extent, accepting them as portions of their selfhoods. This does not mean that the individual self was less, but was more aware of its own reality. A completely different kind of focus was presented, in which the ancestors were understood to contribute to the “new” experience of the living; one in which the physically focused consciousness clearly saw itself as perceiving the world for itself, but also for all of those who had gone before– while realizing that in those terms he or she would contribute as well as the generation past.

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The animals were also accepted in the natural philosophy of selfhood as the individual plainly saw the living quality of consciousness. The characteristics of the animals were understood to continue “life,” adding their qualities to the experience of the self in a new way.

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The Human body would be used in earth’s great husbandry as, from it, dying and decaying new forms would arise. This was a give-and-take in which for instance, a jungle neighborhood was truly home, and all was a portion of the self psychically, spiritually, and physically.

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Let those who will, laugh at tales of spirits turning into the trees–a simplistic theory, certainly, yet a symbolic statement in such societies: The dead were buried at home in the same close territory, to form in later times the very composition of the ground upon which religions grew. Again, our limited concepts of selfhood make what I am saying difficult for us to perceive.

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I am not saying, that the living consciousness of each individual returned to the earth literally, but that the physical material permeated and tamped with that consciousness did, and does. Even the cells retain knowledge of all of their affiliations. In physical terms the consciousness that we understand is based upon this.

Selfhood is poorer when it does not at least intuitively understand this heritage.

 

Our present idea of identity is maintained only because we grant as valid such small aspects of our own reality

In other words, our accepted concepts of selfhood would disappear if we ever allowed any significant subjective experience to intrude. “The Absent Self”– the absent or unknown self– is the portion of our own existence that we do not ordinarily perceive or accept, though there is within us a longing for it.

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The breaking up of theories that have been long accepted, but that prevent us from perceiving the powerful nature of those absent portions of the self. As we focus upon certain details from a larger field of physical reality, so then we focus upon only the small portion of oneself that we consider “real.”

We carry within us, the deep knowledge of experience that in our terms would be prior, yet in our cells and our own deeper mind such information is current.

 

Albert Einstien’s special and general theories of relativity.

Within the overriding constancy of the speed of light, all phenomena in our camouflage reality– motion, velocity, mass, matter, time, space, gravitation, and so forth–are seen as relative to each other. Space and time, for instance, are not separate or uniform entities, but closely related intuitive “constructs” of consciousness; mass is a form of energy; motion is not absolute, but relative to the motion of something else; two observers, each moving at a different velocity relative to a common sequence of events, will perceive those events in different courses of time

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In its own way the dolphin (and the whale) grasp such phenomena– and without the aid of the very sophisticated written calculations and the physical instruments we humans use.