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.

Dolphins and whales are geniuses, possessing the ability of abstract thought to a high degree.

Dolphins deal with an entirely different dimension of reality. There is as yet no method of communication that can allow us to perceive their concepts of selfhood, or their [collective] vision of existence. They are sensitive, self-aware individuals. They are altruistic. They understand the nature of relativity, and they are not higher or lower than our own species. They simply represent a different kind of selfhood.

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There is some relationship, at least in terms of our discussion, between the reality of the dolphins and the reality of the fetus. In our terms the fetus lives in primeval conditions, reminiscent of periods in the species’ past. It relates in its own way to its environment. Now for some consciousnesses this is sufficient. In our terms, for each of us, it was sufficient.

Dolphins and Whales are not only similar to certain species that lived on our own planet in the past, but representing bleed-throughs from probable realities in which water-dwelling mammals predominate.

The soul is not a unit that is definable.

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It is instead an undefinable quality. It cannot be broken down or built up, destroyed or expanded, yet it can change affiliation and organization, and its characteristics, while ever remaining itself.

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The soul within the fetus cannot be destroyed by any kind of abortion, for instance. It’s progress cannot be charted, for it will always escape such calculations. It’s history is in future, which always creates the past.

Reality!

Walking down the street, we expect the trees to stay in their places, and not transform themselves into buildings. All of these assumptions are taken for granted in our physical journeys. We may find different customs and languages, yet even these will be accepted in the vast, overall, basic assumptions within whose boundaries physical life occurs. We are most certainly traveling through the private and mass psyche when we so much as walk down the street. The physical world seems objective and outside of oneself, however. The idea of such outsideness is one of the assumptions upon which we build that existence. Interior traveling is no more subjective, than a journey from New York to San Francisco. We are used to projecting all destinations outside of oneself. The idea of varied inward destinations, involving motion through time and space, therefore appears strange.
    Generally speaking, we have explored the physical planet enough so that we have a good idea of what to expect as we travel from country to country.
    Before a trip, we can produce travel folders that outline the attractions and characteristics of a certain locale. We are not traveling blind folded,therefore, and while any given journey may be new to us, we are not really a pioneer: The land has been mapped and there are few basic surprises.
    The inner lands have not been as well explored. To say the least, they lie in virgin territory as far as our conscious mind is concerned. Others have journeyed to some of these interior locales, but since they were indeed explorers they had to learn as they went along. Some, returning, provided guidebooks or travel folders, telling us what could be expected. We make our own reality. If we were from a foreign land and asked one person to give us a description for reality. The person might say “New York City is a frightful place in which crime is rampant, gangs roam the streets, murders and rapes are the norm, and people are not only impolite but ready to attack us at a moment’s notice. There are no trees. The air is polluted, and we can expect only violence. ” If we asked someone else, this individual might say instead: “New York City has the finest of museums, open-air concerts in some of the parks, fine sculpture, theater, and probably the greatest collection of books outside the Vatican. It has a good overall climate, a great mixture of cultures. In it, millions of people go their way daily in freedom. ” Both people would be speaking of their private beliefs, and would be colored by the individual focus from which each of them viewed that City.
    One person might be able to give us the city’s precise location in terms of latitude and longitude. The other might have no such knowledge, and say instead: “I take a plane at such-an-such a place, at such-and-such a time, giving New York City as my destination, and if I take the proper plane I always arrive there.
    Explorers traveling into inner reality, do not have the same kind of landmarks to begin with. Many have been so excited with their discoveries that they wrote guidebooks long before they even began to explore the inner landscape They did not understand that they found what they wanted to find, or that the seemingly objective phenomena originated in the reflections of the psyche.
   We may, for example, have read books numbering the “inner realms,” and telling us what we can expect to encounter in each. Many of these speak of lords or gods of the realm, or of demons. In a strange way these books do provide a service, for at certain levels we will find our own ideas materialized: and if we believe in demons then in those terms we will encounter them. The authors, however, suppose that the devils have a reality outside of our belief in them, and such is not the case. The demons simply represent a state of our own mind that is seemingly out there, objectified. Therefore, whatever methods the authors used to triumph over these demons is often given as proof not only of the demons’ reality but of each method’s effectiveness.
    Now if we read such books we may often program our activity along those lines, in the same way that a visitor to New York City might program experience of the city in terms of what he of she had been told existed there.
    That kind of structuring also does a disservice, however, for it prevents us from coming in contact with our own original concepts. there is no reason, for example, to encounter any demons or devils in any trance or out-of-body condition. In such cases our own hallucinations blind us to the environment within which they are projected. All of its dimensions are faithfully and instantly produced as experience when we learn to take our “normally alert” conscious mind with us; and when we are free of such limiting ideas, then at those levels we can glimpse the inner powers of our own psyche, and watch the interplay of beliefs and symbols as they are manifested before our eyes. Until we learn to do this we will most certainly have difficulty, for we will not be able to tell the difference between our projections and what is happening in the inner environment.
    Any exploration of inner reality must necessarily involve a journey through the psyche, and these effects can be thought of as atmospheric conditions, natural, at a certain stage, through which we pass as we continue.
    Our world, is the result of a certain focus of consciousness, without which that world cannot be perceived. The range of consciousness involved is obviously physically oriented, yet within it there are great varieties of consciousness, each experiencing that seemingly objective world from a private perspective. The physical environment is real in different terms to an animal, a fish, a man, or a rock, for example, and different portions of those forms. This is highly important.
    If an inhabitant from another reality outside of our own physical system entirely were to visit it, and if “his” or “her” intelligence was roughly of the same degree as our own, he or she would still have to learn to focus his or her consciousness into the same way that we do, more or less, in order to perceive our world. He or she would have to alter his or her native focus and turn it in a direction that was foreign to him or her. In this way he or she could “pick up our station.” There would be distortions, because even though he or she managed such manipulations he or she might not have the same kind of native physical structure as our own, or course, through which to receive and interpret those data his altered consciousness perceived.
    Our visitor would then be forced to translate that information as best he or she could through his or her own native structure, if it were to make any sense to his or her consciousness in its usual orientation. All realities are the result of certain unique focuses taken by consciousness. In those terms, there is no outside. The effect of objectivity are caused as the psyche projects its experience into inner dimensions that it has itself created
    Within, those frameworks are ever expanding, so that in our terms at least it seems that greater and greater distances are involved. Travel to any other land of physical reality must then involve alterations of consciousness.
   While all of our thoughts and feelings are “somewhat” materialized, only some of them become physical in our terms. They are then accepted as physical reality. They provide the basis for the physical events, objects, and phenomena upon which we all agree. Therefore our world has a stability that works well enough for daily concerns. At that point we are tuned in precisely on our “home station.” We ignore the ghost symbols or voices, the probable actions that also occur, but that are muffled in the clear tones of our accepted reality. When we begin to travel away from that home station, we become more aware of the other frequencies that are buried within it. We move through other frequencies, but to do this we must alter our own consciousness. The probable realities connected with our own system are like the suburbs, say, surrounding a main city. If for simplicity’s sake we think of other realities as different cities, then after we leave our own we would pass through the suburbs, then into he country, then after a time into other suburbs until we reached another metro-city. Each metropolis would represent a conglomeration of consciousnesses operating within an overall general frequency of clearest focus, a high point of psychic communication and exquisite focus in the given kind of reality unless we are tunes in to those particular frequencies, however, we could not pick up that reality. We might instead perceive the equivalent of jumbled sound or meaningless static, or jigsaw images. We might simply realize that some kind of activity was there, nut without being able to pinpoint it.