Journey of Souls (20 page)

S: (pause) We want our presence in a community to challenge conventions-to question basic assumptions. I think we bring nerve into our physical lives-and laughter, too …

Dr. N: And when your spiritual group has finished discussing what is necessary to further your aims, do you look forward to a new life?

S: (zestfully) Oh yeah! Every time I leave for a new role on Earth, I say goodbye with, “See you all back here A.D. (after death):’

This case is an example of like-minded souls with ego-inflating needs who support and validate each other’s feelings and attitudes. Herein lies the key to understanding the formation of soul groups. I have learned that many spiritual clusters have subgroups made up of entities whose identities are linked by similar issues blocking their advancement. Even so, these souls do have differences in strengths and weaknesses. Each group member contributes their best attributes toward advancing the goals of others in the family.

I do not want to leave the impression from Case 21 that the few remaining souls in this inner circle of close friends represent the behavior traits of everyone in the original cluster. When a primary group of, say fifteen or twenty souls is formed, there are marked similarities in talent and interests. But a support group is also designed to have differences in disposition, feelings, and reactions. Typically, my subjects report a male-female oriented mixture of one or more of the following character types in their groups: 1) Courageous, resilient, a tenacious survivor. 2) Gentle, quiet, devoted, and rather innocent. 3) Fun-loving, humorous, a jokester and risk-taker. 4) Serious, dependable, cautious. 5) Flamboyant, enthusiastic, frank. 6) Patient, steady, perceptive. 7) Thoughtful, calculating, determined. 8) Innovative, resourceful, adaptable. These differences give a group balance. However, if an entire group displays a strong tendency toward flamboyance or daring, the most cautious member would appear less so to another group of souls.

There is no question that the souls in Case 21 are in for a long development period. Yet they do contribute to the vitality of earth. Subsequent questioning of this subject revealed the paths of these souls continue to cross in the twentieth century. For instance, Allum is a graphic designer and part-time professional guitar player involved with Josey, who is a singer. The fact that the closely-knit souls in this case were so male-oriented in their physical lives does hot take away from their ability to associate with young souls with predominantly female preferences. Cluster groups are gender-mixed. As I have mentioned, truly advanced souls have balanced gender preferences in their physical life choices.

The desire for expression of self-identity is an important motivating factor for souls choosing to come to Earth to learn practical lessons. Sometimes a reason for discomfort with the lower level soul is the discrepancy in perception of Self in their free soul state, compared to how they act in human bodies. Souls can get confused with who they are in life. Case 21 did not seem to exhibit any conflict in this area, but I question the rate of growth achieved by Allum in recent past lives. However, the basic experience of living a life may compensate, to some extent, for the lack of insight gained from that life.

Our shortcomings and moral conflicts are recognized as faults far more in the spirit world than on Earth. We have seen how the nuances of decision-making are dissected and analyzed in spiritual groups. Cluster members have worked together for such a long time in earth years that entities become accountable to each other and the group as a whole. This fosters a great sense of belonging in all spiritual groups, and can give the appearance of thought barriers between clusters, especially with souls in the lower levels. Nevertheless, while rejection and loneliness is part of every soul’s life in human form, in the spirit world our individual ego-identity is constantly enhanced by warm peer group socialization.

The social structure of soul groups is not the same as groups of people on Earth. Although there is some evidence of paired friendships, I don’t hear about cliques, stars of attraction, or isolated souls within clusters. I am told souls do spend time alone in the silence of personal reflection when attached to a group. Souls are intimate entities in their family relationships on Earth and engagement in group community life in the spirit world. And yet, souls do learn much from solitude.

I understand from my white-light subjects that souls at the beginning levels are frequently separated from their groups to individually work on simple energy projects. One rather young soul recalled being alone in an enclosure trying to put together “a moving puzzle” of dissembled geometric shapes of cylinders, spheres, cubes, and squares with self-produced energy. It was described as being “multi-dimensional, colorful, and holographic” in nature. He said, “We have to learn to intensify our energy to bring the diffused and jumbled into focus to give it some kind of basic shape.” Another subject added, “These tests give the Watchers information about our imagination, creativity, and ingenuity, and they offer us encouragement rather than being judgmental.”

Souls on all levels engage in another all important activity when they are alone. They are expected to spend time mentally concentrating on helping those on Earth (or other physical worlds) whom they have known and cared about. From what I can gather, they go to a space some call the place of projection. Here they enter an “interdimensional field of floating, silvery-blue energy,” and project outward to a geographical area of their choosing. I am told this is a mental exercise in “holding and releasing positive vibrational energy to create a territory.” This means souls ride on their thought waves to specific people, buildings, or a given area of land in an attempt to comfort or effect change.

ONCE our souls advance past Level II into the intermediate ranges of development, group cluster activity is considerably reduced. This does not mean we return to the kind of isolation we saw with the novice soul. Souls evolving into the middle development levels have less association with primary groups because they have acquired the maturity and experience for operating more independently. These souls are also reducing the number of their incarnations.

Within Levels III and IV we are at last ready for more serious responsibilities. The relationship we have with our guides now changes from teacher-student to one of colleagues working together. Since our old guides have acquired new student groups, it is now our turn to develop teaching skills which will eventually qualify us for the responsibilities of being a guide to someone else.

I have said the transitional stages of Levels II and IV are particularly difficult for me in pinpointing a soul’s development. For instance, some Level IV souls begin targeting themselves toward primary cluster teacher training while still in Level III, while other subjects who are clearly Level IV’s find they are unsuited to be effective guides.

Despite their high standards of morality and conduct, entities who have reached the intermediate levels of maturity are modest about their achievements. Naturally, each case is different, but I notice more composure with clients in this stage and above. I see trust rather than suspicion toward the motives of others on both a conscious and subconscious level. These people demonstrate a forward-looking attitude of faith and confidence for the future of humanity, which encourages those around them.

My questions to the more mature soul are directed to esoteric ideas of purpose and creation. I admit to taking advantage of the higher knowledge possessed by these souls for the sort of spiritual information others lack. There have been clients who have told me they felt I pushed them rather hard in drawing out their spiritual memories and I know they are right. The more advanced souls of this world possess remarkable comprehension of a universal life plan. I want to learn as much as possible from them.

My next case falls into the upper portion of Level III development, radiating a yellow energy devoid of any reddish tones. This client was a small, nondescript man nearly fifty years old. His demeanor was quietly courteous towards me when we met, and I thought him a trifle solemn. I felt his unassuming detachment was somewhat studied, almost as a cover for stronger emotions. The most striking feature about him was his dark, morose eyes, which grew more intense as he began to talk about himself in a direct and persuasive manner.

He told me he worked for a charitable organization dispensing food to the homeless, and that he had once been a journalist. This client had traveled quite some distance to discuss with me his concern over a decline in enthusiasm for his work. He said he was tired and wanted to spend the rest of his life quietly alone. His first session involved a review of the highlights of many past lives so we could better evaluate a proper course for the remainder of his current life.

I began by regressing the subject rapidly through a series of early lives starting from his first life as a Cro-Magnon man in a Stone Age culture some 30,000 years ago. As we moved forward in time, I noted a consistency of lone-wolf behavior patterns as opposed to normal tribal integration. From about 3,000 BC to 500 BC, my client lived a number of lives in the Middle East during the rise of the early city states in Sumerian, Babylonian, and Egyptian cultures. Nevertheless, even in lives as a woman, this subject often avoided family ties, including having no children. As a man, he showed a preference for nomadism.

By the time we reached a life in Europe during the Dark Ages, I was becoming accustomed to a rebellious soul resisting tyrannical societies. During his lives, my subject worked to uplift people from fear, while remaining non-aligned to opposing factions. Suffering hardships and many setbacks, he continued as a wanderer with an obsession for freedom of movement.

Some lives were not too productive, but during the twelfth century I found him in Central America in the body of an Aztec, organizing a band

of Indians against the oppressions of a high priest. He was killed in this setting as a virtual outcast, while promoting non-violent relations between tribes who were traditional enemies.

In the fourteenth century, this soul was a European chronicler, traveling the silk road to Cathay to gain understanding of the peoples of Asia. Always facile with languages (as he is today), my client died in Asia as an old man happily living in a peasant village. In Japan, at the beginning of the seventeenth century, he was a member of the clan of the Bleeding Crane. These men were respected, independent Samurai mercenaries. At the end of this life my subject was living in seclusion from the ruling Tokugawa shoguns, because he had advised their weaker opponents on battle strategy.

Frequently the outsider, always an explorer searching for truth across many lands, this soul continued to seek a rational meaning to life while giving aid to those he met along the way. I was surprised when he popped up as the wife of an American farmer on the frontier in the nineteenth century. The farmer died soon after their marriage. I learned my subject had deliberately incarnated to be a widow with children, tied to a piece of property, as an exercise in the loss of mobility.

When this part of his session ended I knew I was working with a more advanced, older soul, even though he had a great many lives we did not review. Since this soul is approaching Level IV, I would not have been surprised if his first appearance on Earth had gone back 70,000 years rather than half that amount of time. However, as I have mentioned, it is not an absolute prerequisite that souls have hundreds of physical lives in order to advance. I once had a client who entered into a Level III state of awareness after only 4,000 years-an outstanding performance.

I talked to my client about his current life and his customary methods of learning in previous lives. He explained he had never been married, and that social non-alignments worked best for him. I suggested a few alternatives for his consideration. Primarily, I felt his lack of intimacy with people in too many lives was obstructing his progress. When this session ended, he was anxious that we explore his mind further for perceptions about the spirit world in another session. Upon his arrival the next day, I placed him in a superconscious state and we went back to work.

Case 22

Dr. N: By what name are you called in the spirit world?

S: I am called Nenthum.

Dr. N: Nenthum, do you have spirits around you right now or are you alone?

S: (pause) I am with two of my long-time companions.

Dr. N: What are their names?

S: Raoul and Senji.

Dr. N: And are the three of you part of a larger spiritual group of souls working together?

S: We were … but now the three of us work… more by ourselves.

Dr. N: What are the three of you doing at this moment?

S: We are discussing the best ways to help each other during our incarnations.

Dr. N: Tell me what you do for each other.

S: I help Senji to forgive herself for mistakes and appreciate her own worth. She needs to stop being a mother-figure all the time on Earth.

Dr. N: How does she assist you?

S: To… see my lack of a sense of belonging.

Dr. N: Give me an example of Senji’s actions to assist you with this issue.

S: Well, she was my wife in Japan after my days as a warrior were over. (something is troubling Nenthum, and after a pause he adds the following) Raoul likes to pair with Senji and I am usually alone.

Dr. N: What about Raoul, how do you two help each other?

S: I help him with patience and he helps me with my tendency to avoid community life.

Dr. N: Are you always two males and a female in your incarnations on Earth?

S: No, we can change-and do-but this is comfortable for us.

Dr. N: Why are the three of you working independently from the rest of your spiritual group?

S: (pause) Oh, we see them here… some have not gone forward with us … a few others are further ahead of us in their tasks.

Dr. N: Do you have a guide or teacher?