Seat Of The Soul (3 page)

The fivesensory personality is not aware of the many other incarnations of its soul. A multisensory personality may be conscious of these incarnations, or experience them, as its own past or future lives. They are in its family of lives, so to speak, but they are not lives that it, itself, has lived. They are experiences of its soul.

From the point of view of the soul, all of its incarnations are simultaneous. All of its personalities exist at once. Therefore, the release of negativity that occurs in one of the soul’s incarnations benefits not only itself, but all of its soul’s other incarnations also. Because the soul, itself, is not confined to time, the past of a personality, as well as its future, is enhanced when a personality releases currents of fear and doubt. As we shall see, the release of negativity by a personality benefits a great many other dynamics of consciousness as well. Some of these can be perceived by the fivesensory human, but appear to him or her neither as dynamics of consciousness, nor as related to his or her inner processes, such as the consciousness and evolution of his or her sex, race, nation and culture. Others extend far beyond the perceptual ability of the fivesensory human. A conscious lifetime, therefore, is a treasure beyond value.

The personality and its body are artificial aspects of the soul. When they have served their functions, at the end of the soul’s incarnation, the soul releases them. They come to an end, but the soul does not. After an incarnation, the soul returns to its immortal and timeless state. It returns once again to its natural state of compassion, clarity and boundless love.

This is the context in which our evolution occurs: the continual incarnation and reincarnation of the energy of the soul into the physical arena, into our Earth school.

Why does this happen? Why is it necessary even to speak of personalities and souls?

The incarnation of a soul is a massive reduction of the power of the soul to a scale that is appropriate to a physical form. It is a reduction of an immortal Life system into the framework of time and the span of a few years. It is the reduction of a perceptual system that partakes simultaneously, through direct experience, of countless lifetimes, some of them physical and some of them nonphysical, to the five physical senses. The soul chooses, voluntarily, to undertake this experience in order to heal.

The personality is those parts of the soul that require healing, along with those parts of the soul, such as compassion and love, that the soul has lent to the process of healing in that lifetime. The splintered aspects of the soul, the aspects that require healing, need to interact in physical matter so that each part of the splintered ness can become whole. The personality is like a complex mandala that is formed from these splintered parts in addition to the parts that are not splintered. It comes directly from the parts of the soul that the soul has chosen to work on in this lifetime to heal, that need to experience physical matter, and those parts that the soul has given to the process of healing in which you are involved. Therefore, you can see within a person’s personality the splintered suffering of the soul from which it was formed, as well as the grace that the soul has earned, which is the loving part of the personality.

Consider how powerful the soul is if it can have a part of itself that experiences great love, a part of itself that experiences fears, a part that is perhaps neutral, a part that experiences schizophrenia, and a part that is dramatically compassionate. If any of these parts are incomplete, the personality that the soul forms will be out of harmony. The harmonious personality is one in which the soul flows easily through the part of itself that is in touch with its physical incarnation.

The soul is. It has no beginning and no end but flows toward wholeness. The personality emerges as a natural force from the soul. It is an energy tool that the soul adapts to function within the physical world. Each personality is unique because the configuration of energy of the soul that formed it is unique. It is he persona of the soul, so to speak, that interacts with physical matter. It is a product that is formed from the vibrational aspect of your name, the vibrational aspect of your relationship to planets at the time of your incarnation, and vibrational aspects of your energy environment, as well as from the splintered aspects of your soul that need to interact in physical matter in order to be brought into wholeness.

The personality does not operate independently from the soul. To the extent that a person is in touch with spiritual depths, the personality is soothed because the energy of consciousness is focused on its energy core and not on its artificial facade, which is the personality.

The personality sometimes appears as a force running rampant in the world with no attachment to the energy of its soul. This situation can be the origin of what we call an evil human being, and it can be the origin of a schizophrenic human being. It is the result of the personality being unable to find its reference point, or connection, to its mothership, which is its soul. The conflicts of a human’s life are directly proportional to the distance at which an energy of personality exists separately from the soul, and, therefore, as we shall see, in an irresponsible position of creation. When a personality is in full balance, you cannot see where it ends and the soul begins. That is a whole human being.

What is involved in the healing of a soul?

Most of us are accustomed to the idea that we are responsible for some of our actions, but not all of them. We consider ourselves responsible, for example, for the good deed that brings our neighbor and us together, or for responding to it positively, but we do not consider ourselves responsible for the argument between us and our neighbor, or for responding to it negatively. We consider ourselves responsible for having a safe trip if we take the time to check the condition of the car before starting, but if we speed around a car that, in our opinion, has been traveling too slowly, and almost cause an accident by doing that, we consider the other driver to be responsible. If we feed and clothe ourselves through our successful business, we credit ourselves. If we feed and clothe ourselves by burglarizing apartments, we blame our difficult childhood.

For many of us, being held responsible is equal to getting caught. A friend who returns each year to his native Italy told me, with a twinkle in his eye, of a dinner out with his family. When the bill came, my friend’s father, who is fastidious, examined each scribbled item. After some study, he deciphered the last entry and recognized it to be a short expression that translates, roughly, “If it goes, it goes.” He called the waiter and asked, “What is this item?” The waiter shrugged, “It didn’t go.” Many of us feel that if a clerk gives us too much change, and we take it, our life has been affected only to the extent that we have come into an unexpected gain. In fact, each of our acts affects us in far-reaching ways.

Every action, thought, and feeling is motivated by an intention, and that intention is a cause that exists as one with an effect. If we participate in the cause, it is not possible for us not to participate in the effect. In this most profound way, we are held responsible for our every action, thought .and feeling, which is to say, for our every intention. We, ourselves, shall partake of the fruit of our every intention. It is, therefore, wise for us to become aware of the many intentions that inform our experience, to sort out which intentions produce which effects, and to choose our intentions according to the effects that we desire to produce.

This is the way that we learned about physical reality as children, and that we refine our knowledge of it as adults. We learn the effect of crying when we are hungry, and we repeat the cause that brings us the effect that we desire. We learn the effect of putting a finger in a light socket, and we do not repeat the cause that produces that effect.

We also learn about intentions and their effects through our experiences in physical reality, but learning that intentions produce specific effects, and what those effects are, proceed slowly when our learning must be done solely through the density of physical matter. Anger, for example, causes distance and hostile interactions. If we must learn this solely through physical experience, we may have to experience ten, or fifty, or one hundred and fifty circumstances of distance from another and hostile interaction before we come to understand that it is the orientation of anger on our part, the intention of hostility and distance, and not this particular action or that, which produces the effect that we do not want. This is predominantly the way that a fivesensory human learns.

The relationship of cause and effect within the domain of physical objects and phenomena reflects a dynamic that is not limited to physical reality. This is the dynamic of karma. Everything in the physical world, including each of us, is a small part of dynamics that are more extensive than a fivesensory human can perceive. The love, fear, compassion, and anger that you experience, for example, are only a small part of the love, fear, compassion, and anger of a larger energy system that you do not see.

Within physical reality, the dynamic of karma is reflected by the third law of motion: “For every action there is an equal and opposite reaction. ” In other words, the great law of karma that governs the balancing of energy within our evolutionary system is reflected within the domain of physical objects and phenomena by the last of three principles, three laws of motion, that govern the balancing of energy within physical reality.

The law of karma is an impersonal energy dynamic. When its effects are personalized, that is, experienced from the point of view of the personality, they are experienced as a reversal in the direction, a coming back to the intender, of the energy of his or her intention. This is how the personality experiences the impersonal dynamic that is described by the third law as an “equal and opposite reaction.” The person who intends hatred for others experiences the intention of hatred from others. The person who intends love for others experiences the intention of love from others, and so forth. The Golden Rule is a behavioral guide that is based upon the dynamic of karma. A personalized statement of karma would be, “You receive from the world what you give to the world.”

Karma is not a moral dynamic. Morality is a human creation. The Universe does not judge. The law of karma governs the balancing of energy within our system of morality and within those of our neighbors. It serves humanity as an impersonal and Universal teacher of responsibility.

Every cause that has not yet produced its effect is an event that has not yet come to completion. It is an imbalance of energy that is in the process of becoming balanced. That balancing of energy does not always occur within the span of a single lifetime. The karma of your soul is created and balanced by the activities of its many personalities, including you. Often a personality experiences effects that were created by other of its soul’s personalities, and, conversely, creates energy imbalances that are not able to right themselves within its own lifetime. Therefore, without knowledge of its soul, reincarnation, and karma, it is not always possible for a personality to understand the significance or the meaning of the events of its life, or to understand the effects of its responses to them.

For example, a personality that takes advantage of others creates an imbalance of energy that must be righted by the experience of being taken advantage of by others. If that cannot be accomplished within the lifetime of this personality, another of its soul’s personalities will experience being taken advantage of by other people. If that personality does not understand that the experience of being taken advantage of by others is the effect of a previous cause, and that this experience is bringing to completion an impersonal process, it will react from a personal point of view rather than from the point of view of its soul. It may become angry, for example, or vengeful or depressed. It may lash out, or grow cynical or withdraw into sorrow. Each of these responses creates karma, another imbalance of energy which, in turn, must be balanced. In this way, one karmic debt has been paid, so to speak, but another, or others, has been created.

If a child dies early in its life, we do not know what agreement was made between that child’s soul and the souls of its parents, or what healing was served by that experience. Although we are sympathetic to the anguish of the parents, we cannot judge this event. If we, or the parents of this child, do not understand the impersonal nature of the dynamic that is in motion, we may react with anger towards the Universe, or towards each other, or with guilt if we feel that our actions were inadequate. All of these reactions create karma, and more lessons for the soul to learn-more karmic debts for the soul to pay appear.

In order to become whole, the soul must balance its energy. It must experience the effects that it has caused. The energy imbalances in the soul are the incomplete parts of the soul that form the personality. Personalities in interaction are souls that are seeking to heal. Whether an interaction between souls is healing or not depends upon whether the personality involved can see beyond itself and that of the other personality to the interaction of their souls. This perception automatically draws forth compassion. Every experience, and every interaction, provides you with an opportunity to look from the point of view of your soul or from the point of view of your personality. What does this mean in practical terms? How does a personality begin to look beyond itself and to see its soul in interaction with the souls of others?

Since we cannot know what is being healed through each interaction-what karmic debts are coming to conclusion cannot judge what we see. For example, ‘when we see a person sleeping in the gutter in the winter, ‘
we do not know what is being completed for that soul. We do not know whether that soul has engaged in cruelty in another lifetime, and now has chosen to experience the same dynamic from an entirely different point of view, as, for example, the target of charity. It is appropriate that we respond to his or her circumstance with compassion, but it is not appropriate that we perceive it as unfair, because it is not.