Session 736

Unknown Reality, Session 736

Generally, the Sumari have the capacity to reach out emotionally to others and empathize.  To some extent this feeling for humanity often serves as an impetus for creative work.  Many of them also have a mystical sense of connection with nature.  At the same time, they can be relative isolationists, wanting to work in solitude.

Various kinds of seemingly contradictory characteristics may appear, then.  One Sumari may have many deeply rewarding personal relationships.  Another might find friends a distraction.  One Sumari might enjoy performing in front of an audience, while another might not even be able to bear the thought.  Since each person is unique, the various Sumari characteristics will then appear quite differently.  Some live in cities, basking in the emotional nearness of others, content with a few flowerpots for a reminder of nature’s beauty.  Another might have a farm.  In most cases, however, the slant of consciousness is primarily creative.

I am not, again, going into detail about the other families, but I will briefly discuss them because counterparts will generally belong to the same family.

The first family that I mentioned (Gramada), for example, specializes in organization.  Sometimes its members follow immediately after a revolutionary social change.  Their organizational tendencies are expressed in any area of life, however.  They are behind art schools, for instance, though they may not be artists themselves.  They may set up colleges, although they may or may not be scholars.

The founders of giant businesses often belong to this family, as do some politicians and statesmen.  They are active, vital, and creatively aggressive.  They know how to put other people’s ideas together.  They often unite conflicting schools of thought into a more or less unifying structure.  They are, then, often the founders of social systems.  In most cases, for instances, your hospitals, schools, and religions as organizations, are initiated by and frequently maintained by this group.

These people (the Gramada) have excellent abilities in putting together solitary concepts that might otherwise go by the wayside.  They are organizers of energy, directed toward effective social structures.  They usually set up fairly stable, fairly reasonable governments, schools, fraternities, although they do not initiate the ideas behind those structures.

The next group (Sumafi) deals primarily with teaching.  Again, the relationship with others is good, generally speaking.  They may be gifted in any field, but their primary interest will be in passing on their knowledge or that of others.  They are usually traditionalists, therefore, although they may be brilliant.  In a way they are equally related to the family just mentioned (Gramada), and to the Sumari, for they stand between the organized system and the creative artist.  They transmit “originality” without altering it, however, through the social structures.

I say that they (the Sumafi) do not alter the originality.  Of course any interpretation of an event alters it, but generally they teach the disciplines while not creatively changing the content.  As historians, for example, they pass down the dates of battles, and those dates are considered almost as immaculate facts, so that in the context of their training they see no point in questioning the validity of such information.

In the Middle Ages they faithfully copied manuscripts.  They are custodians in a way.  Again, there are infinite variations.  Many music or art teachers belong in that category, where the arts are taught with a love of excellence, a stress upon technique – into which the artist, who is often a Sumari (although not always, by any means) can put his or her creativity.

The next family (Tumold), in the order given, is primarily devoted to healing.  This does not mean that these people may not be creative, or organizers, or teachers, but the primary slant of their consciousness will be directed to healing.  You might find them as doctors and nurses, while not usually as hospital administrators.  However, they may be psychics, social workers, psychologists, artists, or in the religions.  They may work in flower shops.  They may work in assembly lines, for that matter, but if so they will be healers by intent or temperament.

I mention various professions or occupations to give clear examples, but a garage man may belong to this (Tumold) group, or to any group.  In this case the garage man would have a healing effect on the customers, and he would be fixing more than cars.

The healers might also appear as politicians, however, psychically healing the wounds of the nation.  An artist of any kind, whose work is primarily meant to help, also belongs in this category.  You will find some heads of state, and – particularly in the past – some members of royal families who also belong to this group.

Those in the next group (Vold), are primarily reformers.  They have excellent precognitive abilities, which of course means that at least unconsciously they understand the motion of probabilities.  They can work in any field.  In your terms it is as if they perceive the future motion or direction of an idea, a concept, or a structure.  They then work with all of their minds to bring that probability into physical reality.

In conventional terms they may appear to be great activists and revolutionaries, or they may seem to be impractical dreamers.  They will be possessed by an idea of change and alteration, and will feel, at least, driven or compelled to make that idea a reality.  They perform a very creative service as a rule, for social and political organizations can often become stagnant, and no longer serve the purposes of the large masses of people involved.  Members of this (Vold) family may also initiate religious revolutions, of course.  As a rule, however, they have one purpose in mind: to change the status quo in whatever the area of primary interest.

It is already easy to see how the purposes of these various families can intermesh, complement each other, and also conflict.  Yet all in all, almost, they operate as systems of creative checks and balances.

The next family (Milumet) is composed of mystics.

Almost all of their energy is directed in an inward fashion, with no regard as to whether or not inner experience is translated in usual terms.  These persons, for instance, may be utterly unknown, and usually are, for as a rule they care not a bit about explaining their interior activities to others – nor, for that matter, even to themselves.  They are true innocents, and spiritual.  They may be underdeveloped intellectually, by recognized standards, but this is simply because they do not direct their intellect to physical focus.

Those belonging to this (Milumet) family will not be in positions of authority, generally speaking, for they will not concentrate that long on specific physical data.  However, they may be found in your country precisely where you might not expect them to be: on some assembly lines that require simple repetitive action – in factories that do not require speed, however.  They usually choose less industrialized countries, then, with a slower pace of life.  They have simple, direct, childish mannerisms, and may appear to be stupid.  They do not bother with the conventions.

Strangely enough, though, they may be excellent parents, particularly in less complicated societies than your own.  In your terms, they are primitives wherever they appear.  Yet they are deeply involved in nature, and in that respect they are more highly attuned psychically than most other people.

Their private experiences are often of a most venturesome kind, and at that level they help nourish the psyche of mankind.

The next group (Zuli) is involved mainly with the fulfillment of bodily activity.  These are the athletes.  In whatever field, they devote themselves to perfecting the capacities of the body, which in others usually lie latent.

To some extent they serve as physical models.  The vitality of creaturehood is demonstrated through the beauty, speed, elegance, and performance of the body itself.  To some extent the people are perfectionists, and in their activities there are always hints of “super” achievement, as if even physically the species tries to go beyond itself.  The members of this family actually serve to point out the unrealized capacity of the flesh – even as, for example, great Sumari artists might give clues as to the artistic abilities inherent, but no used, in the species as a whole.  The members of this group deal, then, in performance.  They are physical doers.  They are also lovers of beauty as it is corporally expressed.

Member of this (Zuli) family can often serve as models for the artist or the writer, but generally speaking they themselves transmit their energy through physical “arts” and performance.  In your terms only, and historically speaking, they often appeared at the beginnings of civilizations, where direct physical bodily manipulation within the environment was of supreme importance.  Then, normal physical reactions were simply faster than they are now, even while normal body relaxation was deeper and more complete.

Session 735

Unknown Reality, Session 735

The Sumari characteristics do not exist in isolation, of course.  To one extent or another, each family of consciousness carries within it the characteristics inherent in all of the families.  There is, therefore, great diversity.

The Sumari abilities are highly creative ones, however.  To a large extent they have been inhibited in your society.  I have been speaking of them here so that each individual can learn to recognize his or her own degree Sumariness.  The playful, creative elements of personality can then be released.  These qualities are particularly important as they add to, temper, or enhance the primary characteristics of the other families of consciousness.

If you are a “reformer”, a “reformer by nature”, then the Sumari characteristics, brought to the surface, could help you temper your seriousness with play and humor, and actually assist you in achieving your reforms far easier than otherwise.  Each personality carries traces of other characteristics besides those of the family of consciousness to which he or she might belong.  The creative aspects of the Sumari can be particularly useful if those aspects are encouraged in any personality, simply because their inventive nature throws light on all elements of experience.

The psyche as you know it, then, is composed of a mixture of these families of consciousness.  One is not superior to the others.  They are just different, and they represent various ways of looking at physical life.  A book would be needed to explain the dimensions of the psyche in relation to the different families of consciousness.  Here, in this manuscript, I merely want to make the reader aware of the existence of these psychic groupings.  I am alert to the fact that I am using many terms, and that it may seem difficult to understand the differences between probable and reincarnational selves, counterparts and families of consciousness.  At times contradictions may seem to exist.  You may wonder how you are you in the midst of such multitudinous psychic “variations”.

An apple can be red, round, weigh so much, be good to eat, sit in a basket, but be natural on a tree.  It can be tart or sweet.  You can find one on the ground, or on a table, or in a pie.  None of these things are contradictory to the nature of an apple.  You do not ask: “How can an apple have color and be round at the same time?”

You can look at an apple and hold it in your hands, so it is obvious that its shape does not contradict its color.  You see that an apple can be red or green or both.  If I said: “Apples sit quietly on a table”, you would have to agree that such is sometimes the case.  If I said: “Apples roll down grassy inclines”, you would also have to agree.  If I said: “Apples fall down through space”, you would again be forced to concede the point.  It would be clear to you that none of these statements contradicted each other, for in different circumstances apples behave differently.

So far, you do not hold your consciousness in your hand, however.  When I speak of the behavior of your psyche, then, you may wonder: “How can my psyche exist in more than one time at once?”  It can do this just as apples can be found on a table or on the ground or on the tree.

The inside dimensions of consciousness cannot be so easily described, however.  If you ask: “How can I have reincarnational and probable selves at once?”, you are asking a question comparable to the one mentioned earlier: “How can an apple have color and be round at the same time?”

A young man was here last evening.  He possesses great mastery of the guitar.  As he played, it was obvious that any given composition “grew” from the first note, and had always been latent within it.  An infinite number of other “alternate” compositions were also latent within the same note, however, but were not played last night.  They were quite as legitimate as the compositions that were played.  They were, in fact, inaudibly a part of each heard melody, and those unheard variations added silent structure and pacing to the physically actualized music.

Following this analogy, in the same way each psyche contains within it infinite notes, and each note is capable of its own endless creative variations.  You follow one melody of yourself, and for some reason you seem to think that the true, full orchestra of yourself will somehow drown you out.

When I speak in terms of counterparts, then, or of reincarnational selves and probable selves, I am saying that in the true symphony of your being you are violins, oboes, cymbals, harps – in other words, you are a living instrument through which you play yourself.  You are not an instrument upon which you are played.  You are the composer and the symphony.  You play ballads, classical pieces, lyrics, operas.  One creative performance does not contradict the others. 

Life as you think of it is far from being inflexible.

Returning to our comments about the alternate compositions, you can at any time bring into your own life-composition elements from any “alternate” ones.

Some people structure their lives around their children, others around a career, or pleasure, or even pain.  Again, these are simply certain focuses that you choose, that direct your experience.  You can add other focuses while still retaining your own identity – indeed, enriching it.

Sometimes you act as though one ability contradicts another.  You think “I cannot be a good parent and a sexual partner to my mate at the same time”.  To those who feel this way a definite contradiction seems implied.  A woman might feel that the qualities of a mother almost stand in opposition to those of an exuberant sex mate.  A man might imagine that fatherhood meant providing an excellent home and income.  He might think that “aggressiveness”, competition, and emotional aloofness were required to perform that role.  These would be considered in opposition to the qualities of love, understanding, and emotional support “required” of a husband.  In the same way, however, you often seem to feel that your identity is dependent upon a certain highly specific role, until other qualities quite your own seem threatening.  They almost seem to be unselflike.

To some degree you feel the same way when you encounter the concept of probable selves, or of counterparts.  It is as though you had an unlimited bank of abilities and characteristics from which to draw, and yet were afraid of doing so – fearing that any addition could make you less instead of more.  If all of this goes on personally, as you choose one melody and call it yourself, then perhaps you can begin to see the mass creative aspects in terms of civilizations that seem to rise and fall.

So you look back through the historical past.  All of the counterparts alive as contemporaries then form, together, a musical composition in what you think of as a present; and once that multidimensional song is struck then it ripples out behind it, so to speak, and its future sings “ahead”.  But the song is being created from its beginning and its end simultaneously.  In this case, however, it is as if each note has its own consciousness and is free to change its portion of the melody.  Yet all are in the same overall composition, in “time”, so that time itself serves as the scale in which the [musical] number is written – chosen as a matter of organization, focus, and framework.

Now in music the pauses are as important as the sounds.  In fact, they serve to highlight the sounds, to frame them.  The sounds are significant because of their placement within the pauses or silences.  So the portions of your psyche that you recognize as yourself are significant and intimate and real, because of the inner pauses or silences that are not actualized, but are a part of your greater being.

Now imagine a composition in which the pauses and the silences that you do not hear are sounded – and the notes that you hear are instead the unheard inner structure.

In the last few sentences there is an intuitive “definition” of probable and reincarnational selves, and counterparts, in relationship to the self that you know.  In your case, however, you can change your own pacing, add variations, or even begin an entirely new composition if you choose to.  Now many people have done this in very simple, mundane ways by suddenly deciding to use abilities they had earlier ignored.  A man of letters, for instance, at the age of 40 suddenly remembers his old love of carpentry, reads do-it-yourself manuals, and begins his own home repairs.  After disdaining such activities as beneath him for years, he suddenly discovers an intimate relationship with earth and its goods, and this appreciation adds to words that before may have been as dry as ash.

In that case, you see, there would be in another reality a carpenter or his equivalent with a latent love of words, unexpressed – and that individual would then begin to develop; reading books on how to write, perhaps, and taking up a hobby that would allow him to express in words his love of the land and its goods.  The creativity of the psyche means that no one world or experience could ever contain it.  Therefore, does it create the dimensions in which it then has its experiences.

Each portion, by whatever name, contains within it the latent potentials of the whole.  If the unknown reality exists, it is because you play one melody over and over and so identify yourself, while closing out, consciously at least, all of the other possible variations that you could add to that tune.

There are many kinds of music.  I could say: “Music is triumphant”, or “Music is tragic”.  You would understand that I am not contradicting myself.  You would not say, or at least I hope you would not say: “Why would anyone write a composition like Tchaikovsky’s Pathetique?”  Why would a composer choose a somber mood?  The music itself would have its own sweep and power, and would indeed be beautiful beyond all concepts of good and evil.

In the same manner, even a tragic composition of merit transcends tragedy itself.  The composer was exultant in the midst of the deepest emotions of tragedy, or even of defeat.  In such cases the tragedy itself is chosen as an emotional framework upon which the psyche plays.  The framework is not thrust upon it but indeed chosen precisely because of its own characteristics – even those of despondency, perhaps.

Tasting those qualities to the utmost, from that framework the psyche probes the fires of vitality and being as experienced from that specific viewpoint, and the despondency can be more alive than an unprobed, barely experienced joy.  In the same manner, certain individuals can and do choose life experiences that involve great tragedies.  Yet those tragic lives are used as a focus point that actually brings into experience, through comparison, the great vitality and thrust of being.

This does not mean that a tragic life is more vital than a happy, simple one.  It just means that each individual is involved in an art of living.  There are different themes, instruments, melodies – but existence, like great art, cannot be confined to simple definitions.

From the outside, for instance, it might seem as if a young person dies because in one way or another he or she is dissatisfied with life itself.  Certainly it is usually taken for granted that suicides are afraid of life.  However, suicides and would-be suicides often have such a great literal lust for life that they constantly put it into jeopardy, so that they can experience what it is in heightened form.  The same applies to many who follow dangerous professions.  It is fashionable to suppose that these people have a death wish.  Instead, many of them have an intensified life wish, so to speak.  Certainly it seems destructive to others.  To those people, however, the additional excitement is worth the risk.  The risk, in fact, gives them an intensified version of life.

This is obviously not the case with all suicides or would-be suicide, or all risk-takers.  But those elements are there.  A person who dies at 17 may have experienced much greater dimensions of living, in your terms, than someone who lives to be 82.  Such people are not as unaware of those choices as it seems.

This does not mean that you cannot alter your experience at any given point.

Take a hypothetical woman named Mary, who is partial to the kinds of experiences just mentioned.  Temperamentally, she seeks out crisis situation.  She may initiate suicide attempts.  On the other hand, she may entertain no such ideas, but be murdered at the age of 17.

We are certainly not condoning the murderer – but no slayer kills someone who does not want to die, either.

He picks, or she picks, victims as intuitively as the victim seeks out the slayer.  On the other hand, Mary’s experiences in life may make her change her mind, so to speak, so that at 17 she encounters a severe illness instead, from which she victoriously recovers.  Or she might narrowly miss being murdered when a bullet from the killer’s gun hits the person next to her.  On an entirely different level and in a different way, she might have no such experiences but be a writer of murder mysteries, or a nurse in surgery.  The particular variations that one person might play are endless.  You cannot consciously begin to alter the framework of your life, however, unless you realize first of all that you form it.  The melody is your own.  It is not inevitable, nor is it the only tune that you can play.

To some extent you can actualize portions of your own unknown reality, and draw them into the experienced area of your life.  There is an obvious relationship between one note and another in a musical composition.  Now in terms of physical families and in larger terms of countries, there is a relationship between realities, which constantly changes as the notes do.  To some extent your reality is picked up by your contemporaries.  They accept it or not according to the particular theme or focus of their lives.

In those terms, you are not a part of any reality that is not your own.  If you share it with others, it is because others are concerned with variations of the same theme.  This applies in terms of world goals “at any given time”.

For example: In certain terms, you are working with the challenge of how best to use the world’s resources.  Some countries will overproduce.  Others will underproduce.  Contradictions seem to occur.  Some people will be overfed while others starve; some sated with material conveniences, other relatively ignorant of them.  These are variations of the same theme, you see.  In overall terms contemporaries are working on the same group of challenges, though either oversupply or great lack might show itself at any particular place.  Perhaps, however, the challenges could not be clearly delineated without those extravagances of degree.

As contemporaries, counterparts choose a particular time framework.  The time format alone makes certain focuses clear, that in your terms could not be made in another context.  What you learn in your present about industry – “progress” – and the equitable sharing of the earth’s products, could only be learned in a context in which industrialism was experienced as going too far, where technology was seen and known as a growing jeopardy.

In terms that I admit are difficult to describe, the creative solutions will change the course of history in the past, so that variations are taken, and technology does not progress in the same way that it “has” in your experience.

I have said before that personally you can change your past from the present.  The same applies to civilizations.

Session 734

Unknown Reality, Session 734

There is a connection between counterparts and the families of consciousness.

As you and your brothers or sisters might belong to the same physical family, so generally are you and your counterparts part of the same psychic group of consciousness.  Remember, however, that these psychic groups are like natural formations into which consciousness seems to flow.  Your own interests, desires, and abilities are not predetermined by your membership in a given psychic family.

For example, you are not creatively playful because you are Sumari.  Instead, you join the Sumari grouping because you are creatively playful.  The groups of consciousness, then, are not to be equated with, say, astrological houses.

Taking the Sumari as an example, there can be overly intent, ponderous, or simply dour Sumari who have not learned to use their creativity graciously, or with joy.  Yet that joyful use of ability will be their intent.  At particular period of history, in your terms, different families may predominate.

The psychic groups, however, overlap physical and national ones.  The Sumari are extremely independent, for instance, and as a rule you will not find them born into countries with dictatorships.  When they do so appear, their work may set a spark that brings about changes, but they seldom take joint political action.  Their creativity is very threatening to such a society.

However, the Sumari are practical in that they bring creative visions into physical reality, and try to live their lives accordingly.  They are initiators, yet they make little attempt to preserve organizations, even ones they feel to be fairly beneficial.  They are not lawbreakers by design or intent.  They are not reformers in the strictest sense, yet their playful work does often end up reforming a society or culture.  They are given to art, but in its broadest sense also, trying to make an “art” of living, for example.  They have been a part of most civilizations though they appeared in the Middle Ages (A.D. 476-1450) least of all.  They often come to full strength before great social changes.  Others might build social structures from their work, for example, but the Sumari themselves, while pleased, will usually not be able to feel any intuitive sense of belonging with any structured group.

There is no correlation between the families of consciousness and bodily characteristics, however.  Many of the Sumari choose to be born in the springtime, but all those born in the spring are not Sumari, and no general rule applies there.  They also have a liking for certain races, but again no specific rules apply.  Many of the Irish, the Jews, the Spanish and lesser numbers of the French, for instance, are Sumari – though they appear in all races.

Generally speaking, America has not been a Sumari nation, nor have the Scandinavian countries or England.  Psychically speaking, the Sumari often very nicely arrange existences in which they are a minority – in a democracy, say, so that they can work at their art within a fairly stable political situation.  They are not interested in government, yet they do rely upon it to that extent.  They are apt to be self-reliant within that framework.  Their recognized artistic abilities may predominate or be fairly minimal.

Sumari is a state of mind, a slant of being.  They are not fighters, nor will they generally advocate a violent overthrow of government or mores.  They believe in the creativity of change, naturally occurring.

Nevertheless, they are often part of the cultural underground simply because they are seldom conformers.  A Sumari is very uncomfortable as a member of any large commercial venture, particularly if the work involves habitual or boring routine.  They are not happy on assembly lines.  They like to play with details – or to use them for creative purposes.  They often go from one job or profession to another for that reason.

If you begin to look into the nature of yourself, and feel intuitively that you are a Sumari, then you should look for a position in which you can use your inventiveness.  Sumari enjoy theoretical mathematics, for example, yet make miserable bookkeepers.

In the arts, Picasso was a Sumari.

Many entertainers are Sumari.  You will seldom find them in politics.  They are not usually historians.

There are few with any position within organized religions.  Because of their feelings of self-reliance, however, you can find them as farmers, working intuitively with the land.  They are equally divided between the sexes.  In your society, however, Sumari qualities in the male have until lately been frowned upon to some degree.

Note 3:  Seth is Sumari

…  We may not be able to pin Seth – as that energy personality essence calls himself – down to one physical race, but he is a Sumari: “And a very high lieutenant indeed, I will have you know”, he told us with much humor in his first session on the Sumari family of consciousness, the 598^th.  A month later he offered more insights on his own reality – the kind of information we’re always interested in acquiring.  From Session 601 then:

“As my name basically makes little difference, so does the name Sumari make little difference.  But the names signify an independent, unique kind of consciousness that makes use of certain boundaries.

“Your [Sumari] consciousness is that kind of consciousness, and so is mine, except that my boundaries are far less limited than your own, and I recognize them not as boundaries but as directions in which recognition of myself must grow.  The same applies to the Sumari as such.  In other words, this is not an undifferentiated consciousness that addresses you now, but one that understands the nature of its own identity.

“It is a personal consciousness.  The difference in degree, however, between my recognition of my identity and your recognition of your own reality is vast.

“The point is that I am not impersonal any more than you are, in those terms, and in those same terms the Sumari are also individual and to that extent personal.  You are a part of the Sumari.  You have certain characteristics, in simple terms, as a family might have certain characteristics, or the members of a nation.”

Session 733

Unknown Reality, Session 733

When you are in an airplane looking down upon the planet, then you see the mountain ranges and the valleys, the rivers, plateaus, cities, fields and villages.  To some extent you 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 you see, however.

Psychically, your world is composed of the contents of its consciousness.  You have maps of continents and oceans, and in the entire view each portion is like a piece of 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 you could orbit your planet in a different kind of craft, you could view the psychic contents of the world, seeing the world consciousness shining far more brilliantly than any lighted city.  You could spot the point of intense activity, see the birth of new myths and the death of old ones as certainly as you might be able to see a mountain slide or a tidal wave.  The physical portions of earth are all related.  So does consciousness form its own kind of inner structures from which, again, the physical ones emerge.  You 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.

As I have certainly hinted, the body is a miraculous organism, and you have barely learned the most simple of its structures.  You do not understand the properties of soul or body, yet the body was given to you so that you could learn from it.  The properties of the earth are meant to lead you into the nature of the soul.  You create physical reality, yet without knowing how you do so, so that the wondrous structures of the earth itself is meant to lead you to question your own source.  Nature as you understand it is meant to be your teacher.  You are not its master.

The creator is not the master of his creations.  He is simply their creator, and he creates because he does not attempt to control.

When you try to control power or people, you always copy.  To some extent the world copies itself, in that there are patterns.  But those patterns are always changed to one extent or another, so that no object is ever a copy of another – though it may appear to be the same.

In your terms, the world is intensely different from one moment to another, with each smallest portion of consciousness choosing its reality from a field of infinite probabilities.  Immense calculations, far beyond your conscious decisions as you think of them, are possible only because of the unutterable freedom that resides within minute worlds inside your skull – patterns of interrelationships, counterparts so cunningly woven that each is unique, freewheeling, and involved in an infinite cooperative venture so powerful that the atoms stay in certain forms, and the same stars shine in the sky.

The familiar and strange are intimately connected in your most obvious, your simplest utterance.  You are surrounded by miracles.  Why, then, does the world so often seem dour and cruel?  Why do your fellow beings sometimes seem like unfeeling monsters – Frankensteins not of body but of mind, spiritual idiots, ignorant of any heritage of love or truth or even graceful beasthood?  Why does it seem to many of you that the race, the species, is doomed?  Why do some of you feel, in your quiet moments, such a sentence just?

You make your own reality.

Generally speaking, most of you live in your own world, with others of your kind.  Those of you who do not believe in war have not experienced it.  It may have surrounded you, but you did not experience it.  Those of you who do not believe in greed have not suffered its “consequences”.  If you still see it, it is because it is a part of your reality.  If you are honestly not greedy, yet you see greed, then perhaps you are serving as an example to others – but you form your own reality.

There are more worlds than you suppose, and in your own private experience each of you contributes to the world that you know.  You and your counterparts together form it.  Your physical body alone is equipped to perceive far more than you presently allow it to.  Physically you are a part of every other person upon the earth, and you have a connection with each leaf and frog and nail.

You choose the city or state or country in which you live.  No one forces you to stay there unless you are looking for an excuse to remain.  So you choose your psychic land as well.  You can travel from one psychic land to another as you can journey into other parts of the physical world.  Some great travelers never left the country of their birth.

Michelangelo roamed the centuries picking up visions and ideas as others might buy postcards, journeying from one country to a foreign land.  His genius shows you what you are, and yet it is but a hint of the potential with which your species is endowed.

In the light of such ideals, surely you seem wanting – yet your reality is one in which the greatest freedoms have been allowed.  This means that you have given yourselves full range so that all probabilities could be explored, and none left out that were physically feasible.

The species gave itself no “preordained” taboos.

The infinite ranges possible to human capabilities would be explored – and those who chose that route said, quote “We will trust that our creativity will find its own way, and if there are nightmares we will waken from them.  We will even learn from them.  We will dare to push aside the dimensions of being into those realms in which only the gods have gone before – and through our utter vulnerability to experience, discover the divinity that gives our humanity its meaning.  And through the compassion that we have learned, will we be able to understand the divine errors that gave us the gift of our birth.  Souls and molecules each are learning, each are forming realities, each are a part of a divinity in which each counterpart has a part to play.”

I dwell, in a way, in a realm that is more direct than yours.  That is one image.  I allow myself greater acknowledgment of my being.  I speak with the wisdom, for example, that your cells would utter if they had speech.

I am more aware of my reality than you are of yours, but the terms of being are the same in every place and every time.  They bring forth the greater comprehension of each self, of itself.  Ruburt experiences now what he calls a massive quality, a physical and psychic expansion of consciousness in which the dear familiar world seems small – yet twice precious.  So does it appear to my consciousness.

The petty wars, even those still to be fought, are but dim memories, once vital but lost as nightmares in greater awakenings.  So even in this moment Ruburt faintly feels a nostalgic memory for lives come and gone, as you might for fond dreams barely recalled.

They represent a present unique beyond telling, alive in each consciousness, more important than you recognize.  There are no real rules to be followed that will bring you into such an encounter with the present moment of reality – only a trust in the nature of your being.  And that trust is within you whether or not you recognize it, for it gives you your present experience; and no matter how your mind questions, it rides securely in the great creativity of the soul.

That soul constantly creates the body, and each individual on the face of the earth at any given time places his or her trust in that reality.  That feeling of certainty is the same that any plant knows.  Any idea, creative insight, or dream, rides upon the same sure thrust.

Session 732

Unknown Reality, Session 732

I have spoken about counterparts in Ruburt’s class.  Many of the students became deadly serious as they tried to understand the concept.

Some wanted me to identify their counterparts for them.  One student, a contractor, said little.  Instead, during the last week he let his own creative imagination go wherever it might while he held the general idea in his mind.  He played with the concept, then.  In a way his experiences were like those of a child – open, curious, filled with enthusiasm.  As a result, he himself discovered a few of his counterparts.

Most people, however, 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 you think of as creativity, altered states of consciousness, play, and “spiritual” development.

When you create a poem or a song or a painting you are in a state of play, of enjoyment, of freedom.  You intend to make something different, to produce a new version of reality.  You 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 you think: “Life is earnest”, and decide to put away childish things, then often you lose sight of your own creativity and become so deadly serious that you cannot play, even mentally.  Spiritual development becomes a goal that must be attained.  The goal is to be achieved through hard work, and as long as you believe this you do not understand what the spirit is.

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

You keep searching for a new “ascended master”, or guru, to keep you in line and point 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.  You dream of your own counterparts frequently, but you are so afraid of maintaining what you think of as the rational adult self that you ignore such communications.

People have written here asking about soul mates.  In certain circles this 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, again, 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.  You are not one part, or one half, of another soul, searching through the annals of time for your partner, undone until you are completed by your soul mate.

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

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

Many of you have daydreams in which you actually see yourselves as your counterparts, and portions of their lives sometimes come through to you as you go about your chores.

You pay little heed, however.  You think that this is just your “imagination”.  The unknown reality is alive in your own psyche.  There are hints of it in all of your experience.  You would not be alive, in your terms, if first you did not imagine yourself as you 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 secrets of being.

The life that you consider real represents one narrow stratum of even your physical experience.  I am not speaking here of other realities that could add to that dimension.  Play brings you a needed rest from your 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.

You are involved with some of your 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 you would find it difficult to relate.  Intuitively, you know who the counterparts are in your daily experience.  This does not mean that if you become consciously aware of such affiliations you must then feel it your responsibility to form a kind of culture of counterparts, or to try and affect other people’s lives by reminding them of your relationship.  You are each individual.  Some of the people you dislike most heartily may be your counterparts.  Each of you may be exploring different aspects of the same overall challenge.

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

Certain members of a family often act out particular roles, however, for the family as a whole.  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 achiever may be completely hiding such impulses, while expressing faithfully the desires of other family members for “excellence” and discipline.  Now the same can apply to counterparts, and those in your experience can show to you, in exaggerated form, abilities of your own upon which you have not chosen to concentrate.  You can learn much from your counterparts, therefore, and they from you.  Those counterparts that you meet will be working, playing, and being more or less within your own culture.  This does not mean that you 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 planthood, 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.

You usually live with your physical family, though this does not always apply; sometimes your ancestors come from various countries, so there is a physical lineage that you understand.  There are often homecomings, where distant relatives return to the homestead.  Now psychically the same applies in terms of counterparts.  If you belong to any particular group, often your closest counterparts will also be there.  You will be a counterpart from their viewpoint, by the way.  Many political, civic, educational or religious groups are composed of counterparts.

Those counterparts form psychic families.  They are family representatives 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.  Any reader can easily discover this by examining the groups to which he or she belongs.

Now there are races, physically speaking.  There are also psychic counterparts of races – families of consciousness, so to speak – all related, yet having different overall characteristics of specialties.

Most of the people who come to Ruburt’s classes are Sumari, for example.  There are eight other such psychic families – nine in all.  Some of Ruburt’s students are counterparts of each other.  Many of the people who come here come home in thee ways that [members of a physical] family attend a reunion.

Peter Smith is a counterpart of Joseph’s.  Sue (Watkins) and Zelda are counterparts of Ruburt’s – or Ruburt is a counterpart of Sue and Zelda.

Alan Koch and Ruburt are counterparts.  Carl Jones and Bill Herriman and Bill Granger are counterparts.  Norma Pryor is a counterpart of Joseph’s, and vice versa.  The young man from Pennsylvania who comes every other week is a counterpart of Ruburt’s.  But [all of] this applies to any group.

The Sumari are naturally playful – inventors, and relatively unfettered.  They are impatient, however.  They will be found in the arts and in the less conventional sciences.

The unknown reality.  You have inner affiliations.  What are they?  I will outline the inner psychic species, and it is up to you to discover to which one you belong.

I am using this group of Ruburt’s class as an example, but the same applies, again, to any group.

The Sumari are rambunctious, in certain terms anti-authority, full of energy.  They are usually individualists, against systems of any kind.  They are not “born reformers”, however.  They do not insist that everyone believe in their ideas, but they are stubborn in that they insist upon the right to believe in their own ideas, and will avoid all coercion.

In class, Emma and Jack are counterparts.  (To me:) You and Jack are counterparts but you and Emma are not.

Earl and Sam are counterparts.  To my readers these names mean nothing.  Yet in each case the relationships noted indicate inner realizations and connections.  The same realities appear in each of your lives.  Will is a very intellectual man – proud of it, though he goes to great effort to show he is one of the boys.  On the other hand, Ben Fein trusts his intuitions fully, and relies upon them, yet to some extent fears his own great energy.  In many respects he is a child, and utterly spontaneous.

Will dreams of being spontaneous.  Yet even in this open [class] group, Ben’s spontaneity becomes embarrassing to adults free enough to play with the idea of spontaneity while not trusting it completely.  Ben is afraid of the intellect.  He is frightened that it will “pull him down”.

Now any group will show the same kind of interrelationships.  You can see them for yourselves.  There is great diversity within the family of consciousness called Sumari, as there is within any physical race, and there is also great variety within other psychic families.

You choose to be born in a particular physical family, however, with your brothers and sisters, or as an only child.  So, generally speaking, your counterparts are born in the same psychic family of your contemporaries.  These families can be called:

1.      Gramada

2.      Sumafi

3.      Tumold

4.      Vold

5.      Milument

6.      Zuli

7.      Borledim, closest to Sumari

8.      Ilda

9.      Sumari

Now these categories do not come first.  Your individuality comes first.  You have certain characteristics of your own.  These place you in a certain position.  As you are not a rock or a mineral, but a person, so your individuality places you in a particular family or species of consciousness.  This represents your overall viewpoint of reality.

You like to be an initiator or a follower or a nourisher.  You like to create variations on old systems, or you like to create new ones.  You like to deal primarily with healing, or with information, or with physical data.  You like to deal with sight, or sound, with dreams, or with translating inner data into the working psychic material of your society.  So you choose a certain focus, as you choose ahead of time of your physical family.

Session 731

Unknown Reality, Session 731

Your present idea of identity is maintained only because you grant as valid such small aspects of your own reality.

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

Much of “Unknown” Reality is involved with the breaking up of theories that have been long accepted, but that prevent you from perceiving the powerful nature of those absent portions of the self.  As you focus upon certain details from a larger field of physical reality, so then you focus upon only the small portion of yourself that you consider “real”.

You carry within you, however, the deep knowledge of experience that in your terms would be prior, yet in your cells and your own deeper mind such information is current.

Selfhood overspills with great luxurious outcroppings, yet you jealously guard against such creativity.  To a certain extent you do carry the knowledge of your forefathers within your [cells’] chromosomes, which present a pattern that is not rigid but flexible – one that in codified fashion endows you with the subjective living experience of those who, in your terms, have gone before.  As Ruburt recently suspected, 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 generations past.

The animals were also accepted in this 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.

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.

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, your limited concepts of selfhood make what I am saying difficult for you to perceive.

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

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

Those intimate realizations, however, had to be counterbalanced in line with certain purposes set by your species, and 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 you probable, lines of consciousness can now come into play.

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

I said once that no knowledge exists outside of consciousness.

In those terms, neutral data are not transferred through the chromosomes.  Consciousness passes on information through “living” vehicles.  Whether physically materialized or not, knowledge is possessed by consciousness.  It is always “individualized”, though not necessarily in your terms.

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 experience – of specific ancestral experience.  Biologically you do indeed carry within you, then, the memories of your particular ancestors.  These form a partial basis for your subjective and physical existence, and provide the needed support for it.

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

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

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

A third line supporting your selfhood as you 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 your scientists.  The ancestral and reincarnational lines merge to some extent to form what you think of as your genetic patterns ahead of time, so to speak.  Before this life you chose what you wished from those two main areas.

Reincarnational experience is also transmitted, then, and can be retranslated from a biological code-imprint into emotional awareness.  Again, however, as you are not your parents or your ancestors, you are not your “reincarnational selves”.

Here also ideas of time hamper you, for I must explain all of this in temporal terms.  Since time is simultaneous, at other levels your ancestors knew of your birth though they died centuries ago in recognized continuity.  The same applies to reincarnational existences that you think of as occurring in the past.

You cannot say that your ancestors, like some strange plants, were growing toward what you are, or that you are the sum of their experiences.  They were, they are, themselves.  You cannot say that you are the sum of your past reincarnational lives either, and for the same reasons.  You cut off the knowledge of yourself, and so divisions seem to occur.  You 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 you often pretend that you are some old dangling leaf, with no roots, growing without a plant to support you.

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.

You are not plants, but the analogy is a simple one.  And if you will forgive me – overall it holds water.

There is a constant interaction in the plant, between its parts, that you do not perceive.  The leaves now present are biologically valid, interrelating in your 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.  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 if 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 purposes 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 you can theoretically expand your consciousness to include the knowledge of your past lives, though those lives were yours and not yours.  They have a common root; as next year’s leaves have a common root with the leaves now of this plant.

Such knowledge, however, would automatically affect those past lives.  Ideas of cause and effect can hold you back here, because it seems to you that the leaves of next year come as an effect caused by this year’s leaves.  To the plant and its innate creative pattern, however, all of its manifestations are one – an expression of itself, each portion different.  The knowledge of its “future” leaves, as potential pattern, 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.

Note 9: Reincarnation

From Session 683: “Reincarnation simply represents probabilities in a time context …”

Note 10: Cause and Effect

From Session 727: “In drawing up this list of so-called natural laws, I have said that man decided that what appeared to be cause and effect to him was, therefore, a natural law of the universe.  Not only do these so-called laws, which are not laws, vary according to where you are in the universe, they also vary according to what you are in the universe.  Therefore, your tree recognizes a human being, though it does not see the human being in your terms.  To a tree the laws are simply different.  And if a tree wrote its laws of the universe, then you would know how different they are.”