We do not understand the properties of the soul or body, yet the body was given to us so that we could learn from it. The properties of the physical and the earth are meant to lead us into the nature of the soul. We create physical reality, yet without knowing how we do , so that the wondrous structure of the earth itself is meant to lead us to question our own source. Nature as we understand it is meant to be our teacher. We are not its master.
To some extent we realize that the world has physical contents, existing at one time yet varying in their characteristics. In those terms, the world is composed of its physical ingredients. That “package” is the only part of the picture that we see, however.
Psychically, our world is composed of the contents of its consciousness. We have maps or continents and oceans, and in the entire view each portion is like a piece of a jigsaw puzzle, all fitting together perfectly, smoothly flowing into the natural structure of the world. So at any given time there is a world consciousness, a perfect jigsaw of awareness in which each identity, however large or small, has its part.
There are earthquakes that erupt physically, and tracings are made of them. There are also inner earthquakes of consciousness from which the physical ones emerge–storms of mind or being,eruptions in which one segment of the world consciousness, repressed in one area , explodes in another.
If we could orbit our planet in a different kind of craft, we could view the psychic content of the world, seeing the world consciousness shining far more brilliantly than any lighted city. We could spot the point of intense activity, see the birth of new myths and the death of old ones as certainly as we might be able to see a mountain slide or a tidal wave. The physical portions of the earth are all related. So does consciousness form its own kind of inner structures from which, the physical ones emerge. We are indeed counterparts, then, each of the other. Yet as there is great variety to physical form, so counterparts follow a still more expansive inner freedom that finds an even greater diversity of characteristics.
I am not telling you that each if us do not have a soul to call our own. We are a part of our soul. It belongs to you, and you to it.
Memories exist as patterns. In this life, each of us come together and part, come together and part again, forming a counterpart relationship when it suits our purposes, as streams of consciousness mix and merge, and then separate.
These counterparts are psychic, relationships, formations that in the deepest terms flow into historic time and out of it. Some, in our terms, last a lifetime. others represent psychic encounters that happens between two individuals at several points, say, but are not continuous. They may be no less intense, however.
It is up to us to discover to which one we belong. In any group the relationships indicate inner realizations and connections. The realities appear in each of our lives.
Now any group will show interrelationships. We can see then for ourselves. There is great diversity within the family of consciousness, as there is within any physical race, and there is also great variety within other psychic families.
We choose to be born in a particular physical family, however, with our brothers and sisters, or as an only child. So, generally speaking, our counterparts are born in the same psychic family of our counterparts.
Now categories do not come first. Our individuality comes first. We have certain characteristics of our own. These place us in a certain position. As we are not a rock or a mineral, but a person, so our individuality places us in a particular family or species of consciousness. This represents our overall viewpoint of reality.
We like to be an initiator or a follower or a nourisher. We like to create variations on old systems, or we like to create new ones. We like to deal primarily with healing, or with information, or with physical data. We like to deal with sight, or sound, with dreams, or with translating inner data into the working psychic material of our society. So we choose a certain focus, as we choose ahead of time our physical family.
One might be the upstart, another the perfect achiever. Psychologists now often try to deal with the family as a whole, by allowing the different members to see how they may be exaggerating certain tendencies at the expense of others.
The upstart, for instance, may be displaying all of the bold aspects inhibited by other family members. Through this person the others may vicariously share the excitement or suspense of those experiences that are otherwise blocked. On the other hand the others may be completely hiding such impulses, while expressing faithfully the desires of other family members for “excellence” discipline. Now the same can apply to counterparts, and those in our experience can show to us, in exaggerated form, abilities of our own upon which we have not chosen to concentrate. We can learn much from our counterparts, therefore, and they from us. Those counterparts that we meet will be working, playing, and being more or less within our own culture. This does not mean that we are bits and pieces of some hypothetical whole self.
Pretend that the psyche is a plant sending out seeds of itself in many directions, each seed growing into a new plant in different conditions. Growing to plant-hood, those seeds send out further new variations. A handful of seeds from any tree might fall in the same backyard. Others might be blown for miles before they land.
We usually live with our physical family, though this does not always apply; sometimes our ancestors come from various countries, so there is a physical lineage that we understand. There are often homecomings, were distant relatives return to the homestead. Now psychically the same applies in terms of counterparts. If we belong to any particular groups, often our closest counterparts will also be there. We will be a counterpart from their viewpoint, by the way. many political, civic, educational or religious groups are composed of counterparts.
Conventional families are counterparts that form psychic families. They are family representations on another level. First of all, such groups have a built-in focus–political, civic, religious, sexual, or whatever. Certain members of the group express the repressed tendencies of others. Yet each is supported through a common sense of belonging, so that the group sometimes seems to have its own overall identity, in which each member plays a part. Anyone can discover this by examining the groups to which he or she belongs.
Now there are races, psychically speaking. There are also psychic counterparts of races–families of consciousness, so to speak–all related, yet having different overall characteristics or specialties.
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.
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.
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.
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.
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.
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. It is similar to the idea of twin flames, although there are some differences. Some would argue that the twin flames telepathy many twin flames share is a lot stronger than that of soul mates. Many of those who use the term soul mates 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.
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.
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.
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.
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.
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.
They carry the genes, the factors or units–‘blueprints’–that determine hereditary characteristics.
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.
Reincarnation simply represents probabilities in a time context.
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.”
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.
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 plant 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.
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.
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.
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.