IS ALL OF ME HERE?
Some people claim that not all their spiritual self is present in their body. They offer two explanations. One is that the human body is not vibrationally strong enough to hold all of our spiritual self, that our spiritual energy is too great. The other is that while we are embodied part of us is doing other things, beyond the human. Is that happening? Is all of me here?
This is another topic that has generated confusion, chiefly because, like much else regarding human existence, what is involved is multi-faceted. Individual cases vary. Many permutations are possible in how the physical, energetic and spiritual elements of your current configuration interact. It is simply impossible to list all the possibilities here.
In saying this, we are aware of repeatedly stating in our answers that the human situation is complex, that no one-size-fits-all explanations are possible, and accordingly we can’t fully satisfy enquiries into these matters. As a reader you may even feel we have asserted this ad nauseam. In response, we make the following points.
First, after you finish reading this series of responses, we want you to take away the certainty that there is a huge amount you don’t know about your own awareness and what it is capable of doing. It is able to accomplish things that are simply inconceivable to you, given the degree to which all human beings’ outlooks are conditioned and limited by the norms of everyday existence. We include in these norms aspects of religious and spiritual teachings passed down through the ages. While many valid notions sit at the heart of religious and spiritual traditions, in most cases they are overlaid by fantasy and dogma. We encourage you to shrug off these inherited notions and adopt what, in the previous response, we called an empirical outlook. Whatever non-everyday experiences and perceptions you have, address them directly, processing them on their own terms, without filtering them through adopted ideas. This, then, is our first point: accept that there is far more that you don’t know than you do.
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Second, keep exploring, keep questioning, keep digging into what lies behind your life circumstances. Keep investigating the layers of your own nature, as well as the layers of reality that surround you. Not only do we advise you not to accept easy answers, we propose that even when you uncover more extensive answers than you expected, which explain more than you had previously considered, don’t stop there. Keep exploring. Keep questioning. Too many people reach a certain level of perception and understanding, consider it sufficient, and stop. It isn’t sufficient. There is no need to stop. No perception is a complete perception, no understanding is the final understanding. So this is our second point: keep exploring, keep progressing.
Third, related to the second, is that no one has all the answers. We include ourselves in this.
What we are attempting to do is make observations on the human situation that are fuller than what is now commonly understood, but that are not so expansive as to be incomprehensible. Our intention is to encourage you to move forwards, but without describing your next steps in ways that makes them appear too difficult. We don’t want you to despairingly throw your hands in the air and not make an effort because it is all too hard. We want to challenge you, not puncture you. This, then, is our third point: our responses are working explanations. They are not the final word. They are, to use a concept drawn from Zen Buddhism, fingers pointing towards the moon. You need fingers pointing, you need clarifying explanations, in order to know where you are and to appreciate how to move forwards. So ours are pragmatic statements, offered to guide you during your endeavours. They are like signs placed along the highway to indicate your next big tourist experience.
Fourth, you are a tourist. By taking on human incarnation you have signed up for a big adventure. One common notion of being a tourist is that it involves going on holiday to an exotic destination and there you lie on the beach or beside the hotel pool drinking pina coladas. This is not the notion of tourism we are proposing.
Another form of tourism involves travelling to a foreign place you haven’t previously visited and immersing yourself in its culture. This is closer to what we mean, because descending from the spiritual domain into a human body often involves you in situations you have not previously experienced. However, the fact is that human incarnation can be more fraught than this suggests, given it usually involves difficult situations, thwarted intents, and impossible people. To continue the analogy, incarnating is like being a tourist in a foreign country, but finding your bags have been stolen, your hotel booking misplaced, and you really don’t like the food.
This brings us to a third variety of tourism, extreme adventure tourism, which involves tourists challenging themselves to climb mountains, paddle dangerous rivers, and strap themselves into wings before throwing themselves off cliff tops. This much more accurately reflects what human incarnation is like, and is closer to what we intend by describing you as a tourist. So human existence may be likened to extreme adventure tourism.
This brings us to our final point about being a tourist. Business and the military share a notion that individuals go on a tour of duty. A tour of duty involves travelling to a foreign country for the purpose of carrying out a specific task. The tour lasts until the task is completed. This definitely also accords with our idea of being a tourist. You have incarnated to do a tour of duty. However, you likely have several tasks to complete, not just one, and numerous difficulties are almost certain to be involved.
Our notion of tourism combines all these concepts. By incarnating you have travelled to the equivalent of a foreign country, are experiencing a new culture, have a number of tasks to complete, and sometimes you feel you’ve been thrown off the top of a cliff. All this makes you an extreme adventure tourist who has undertaken a tour of duty in a foreign country.
Fifth, we observe that you are the tourist. You are the one who experiencing the tour of duty. You are the one who has to go through what happens, however it turns out. You are the one who is experiencing and learning. No one else can go through the adventure for you. No one else can learn on your behalf. You have to do it all.
So when you get into an extreme situation, it is your extreme situation. You got yourself into it, you selected it—whether consciously or unconsciously—and you’re the one who has to get through and reach the other side. If you’re in a canoe on a rough river, no one else is going to step in and magically lift you out, even though you may feel you’re in over your head. You have to use your own ingenuity to get through the rapids and reach calm water.
Of course, when you embark on an extreme river trek, if your canoe tips up guides are there to stop you drowning. Similarly, you have friends in spirit who are looking out for you. But there’s no point them stepping in merely when you start to panic. That would defeat the whole point of going on an extreme adventure. You’ve chosen that particular trip because you wish to challenge yourself. You are learning through doing. So everyone in spirit lets you get on with it—with the one caveat that if you’re really headed in the wrong direction, or if your head is repeatedly going under water, your friends in spirit will give you a supportive push or pull to get you back on track.
To summarise our fifth point: it’s up to you. You’re doing it. And if you don’t, no one else will step in and do it for you. Dawdle in this life and you’ll just have to set up a similar tour of duty and do it all over again. There’s no escaping this process. So our advice is to make the most of whatever presents itself and energetically throw yourself into it.
All this is a very long introduction to answering the question. However, it is necessary because it leads into several observations we wish to make regarding whether all of you is here.
To begin, we agree that, yes, not all of your spiritual you, by which we mean your full identity at the spiritual level, is present within your current human personality. We have previously offered a model in which the self consists of five layers we labelled selves: the biological self, the socially formed self, the higher human self, the energetic self, and the spiritual self. In response to the question, we can say that the spiritual self, which is buried deep within you, consists of only a portion of your full spiritual identity. What size portion? In general, somewhere between 20% and 80%. Why such a difference? This is where individual cases need to be taken into consideration.
Let’s say you have had a series of tough lives, in which you previously went through some difficult situations. Alternatively, you may be in a tender state internally, and to rebuild your confidence you need to take it easy for a period. In each case, what is needed is a minimally stressful life. For the first person, who has previously had to deal with tough situations, low stress helps the absorption of tough life lessons. For the second, who for whatever reason is inwardly tender, a low stress life gives them time to get their breath back, so to speak, to regather their wits and enthusiasm. In these two cases an undemanding life is selected, involving minimal problems. The individuals concerned may decide they only need to utilise 20% or 30% of their full spiritual identity. So they send down only this percentage of their total spiritual presence to make up the spiritual self component of their five-layered incarnated self.
Alternatively, someone who has booked a tough tour of duty for themselves, involving extreme encounters, may choose to send down 50% or 60% of themselves. This because they expect to be severely tested and want to be able to draw directly on their prior experience so they can successfully deal with the demands.
Do people sometimes send down too little or too much of their spiritual identity to constitute their human embodied spiritual self? Yes. What happens then? In the case of too little presence in difficult situations, individuals may end up getting overwhelmed and not be up to doing what they planned. It is like being on holiday in a foreign country, thinking you don’t need to learn the language to communicate, then arriving, finding no one speaks your language, and suddenly you don’t know what’s going on or what you are supposed to do next. The experience rapidly gets much more difficult than you planned.
In the case of someone who sends too much of their full spiritual identity into the spiritual self that underpins their personality, they may end up not being challenged as much as they intended, and so don’t test parts of themselves in the ways they planned. They may even end up feeling somewhat bored. Why?
At the level of your spiritual self you possess a great deal of experience and knowledge. Having access to more of this store means your human you is able to come up with work-arounds when faced with awkward situations. So rather than going into a problem, working through it, and coming out the other side feeling more experienced and wiser, you instead have the savvy to sidestep the problem and work around it. To keep our tourist metaphor going, it is like travelling to a foreign country and having a translator/manager on tap who has seen all your problems before so solves them without your current personality needing to really come to grips with them. This is unsatisfactory because it results in your learning much less than you intended when you originally planned the life.
How do you decide how much of your spiritual vibration you should send down to form the spiritual self deep within each personality? Initially, individuals are given advice. But once they reach the teen part of their incarnational cycle, the decision is left to them. Their experience then becomes their guide. Can individuals overestimate their capability? Certainly. Do they do so repeatedly? No. Doing so messes up their tour and becomes counterproductive. The art of incarnating involves learning to balance the difficulty of the challenges you line up for yourself with the psycho-spiritual resources you select for that life—because you don’t just select a certain percentage of spiritual presence, you also select a range of positive and limiting psychological traits, all of which you draw on to grapple with life situations. Different lives present different problems so require different resources. That is why we say no one-size-fits-all formula suits all lives.
Does anyone send 100% of their spiritual presence into the spiritual self portion of the five-layered human self? No. Why not? Several factors account for this. One is that, as the question observed, the human body’s nervous system isn’t capable of energetically containing all your spiritual you. The two vibrations exist on very different levels, with the physical body being on a much coarser, cruder level than your spiritual part. This disparity becomes even greater as your spiritual identity evolves.
When you begin your incarnational cycle your spiritual identity is inexperienced. It has limited personal resources. By the time you have undergone a thousand incarnations, when you are reaching the end of your cycle, this situation has changed considerably. You are more experienced, you have developed numerous abilities, you know intimately how the human domain functions, and you can calmly cope with anything human life throws at you. You are innately more knowing and more loving. You have become wise.
The upshot of this is that, as a general rule, it may be said that inexperienced individuals put more of their spiritual presence into their incarnated human self, and experienced individuals put in less, simply because, energetically speaking, experienced individuals have evolved into a much greater spiritual presence, and less and less of it is able to fit into a human awareness.
To offer a final observation on this issue of proportion, we would say that the balance between the percentage of spiritual presence you inject into your incarnated self and the percentage you choose to remain in a non-embodied state also impacts of the degree to which you feel grounded in your human identity. By grounded we mean spiritually grounded.
For example, when an individual first starts their incarnation cycle, if they send 70% of their spiritual presence into their incarnated self, and due to inexperience feel overwhelmed by their life circumstances, their spiritual self, which is buried down within them, is also overwhelmed. The result is that because a high percentage of their spiritual presence is present in their human self, yet is inaccessible, they would likely feel highly destabilised. That is, they would have little non-embodied spiritual presence to call on, and that little is inexperienced and so unable to help much even if it could come to their aid. But if the same individual sent just 20% of their spiritual presence to live that same life, then they retain 80% of their spiritual presence to provide support and soothing assistance from outside their incarnated self. In such a case, the non-embodied 80% is better able to help the embodied 20% cope than the non-embodied 30% is able to help the embodied 70% cope. This is simplistic maths, but it offers a reasonable account for why an inexperienced identity normally sends a lesser percentage of its overall vibration into a body.
In contrast, a very experienced individual may choose to send 60% of their spiritual presence into their incarnated self, because they have developed the skill to access the resources of their embodied spiritual self. Calling on those inner resources is likely to be part of how they are testing themselves in that life. On the other hand, an equally experienced individual may choose to send down only 40%, because they are working on establishing a bridge between their human awareness and their spiritual identity and want to have a high percentage of their non-embodied spiritual self available to call on. As can be seen, there are many reasons why no one sends all of their spiritual presence into a body.
To summarise, no human bodies, as they are currently constituted, are able to contain all the energy of your spiritual presence. On the other hand, given the limitations of the human cognitive system, why would anyone want to? If they sent a high percentage of their spiritual presence into a body, much of it would remain underutilised. To depict the situation lightheartedly, your spiritual you would be seated inside your human you, twiddling its thumbs. The situation would be a waste of your deepest resources.
What does that non-incarnated portion of your spiritual identity get up to when you are living your human life? A portion is directed towards you, offering support, aid and advice in the ways we have previously outlined. A larger or smaller portion of your spiritual identity will be involved in this support, depending on what you are doing in your life and how much you have planned to actively involve your non-embodied identity this time round. For example, someone devoted to spiritual practice is likely to involve more of their non-embodied identity than another person who is focused entirely on their physical or psychological accomplishments. We don’t say this to disparage physical and psychological accomplishments, just to point out that in general they don’t require as much active input from your non-embodied resources. The requirements are different so different resources are directed at them. It is an example, as the adage goes, of different strokes for different folks.
While you are embodied, is your spiritual identity doing things that have nothing to do with your current life? Sometimes. This is likely to occur more with an experienced individual than one who is inexperienced, basically because the experienced have developed more personal resources, which they can simultaneously direct into a life and beyond that life. What sort of things? Often your non-embodied portion will be focused on the same issues you are, but from the other end of the stick, so to speak. For example, while you are learning to meditate, your nonembodied portion will be learning related skills, including how to better communicate with your human you. This involves learning to pass on information via dreams and during the heightened states of awareness you enter while meditating. For you in a human body, skill-building involves directing your awareness up into the spiritual realm, while on the spiritual level it involves learning to communicate down, into your human you. Note that up and down are metaphors, because the physical and spiritual exist in parallel, inter-penetrating one another. They do not exist in a hierarchical relationship.
Does some of what your non-embodied spiritual identity is doing while you are in a body involve non-human activities? Yes. At times your non-embodied presence is involved in activities that have nothing to do with your incarnated state. These may be other adventures in other parts
of the spiritual realm. Simultaneous incarnation on this or another planet may be involved. This doesn’t happen frequently, but when it does occur it is often because some individuals like to challenge themselves more than is normal, due to possessing more energy, or just having more derring do. Accordingly, they try balancing multiple activities at once.
Other individuals are naturally more circumspect and wouldn’t dream of attempting so much at once. It is all a matter of choice. Of course, those who attempt more are also more likely to crash and burn. It is certainly possible to screw up a life by not giving it sufficient attention because you’re focused on something else. But those who fall over also tend to have a greater propensity than is usual to pick themselves up, dust off, and carry on.
This question has elucidated a somewhat long response. Nonetheless, it must be considered only an introduction to the topic, because this is another complex facet of human existence. Not everyone needs or comes to understand these matters. In part, this is because you don’t need to know such things to satisfactorily live a life. More significantly, few want to know.
For those who do find such matters intriguing, more information is released on a need to know basis. As you dig into the circumstances of your life, and as you enter into your own awareness, you will find you lack the knowledge you need to understand what is happening to you and in you. At that time, more knowledge will become available. As is said, knock and the door will be opened. And as we keep repeating, it is entirely over to you what you learn and how far your personal store of wisdom expands.
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