A concise definition of the reality of the self, the physical and the non-physical self, could be described as ‘a totality of being’. The self is the person who represents our totality or our completeness. This completeness comprises a height and a width. The width of our existence or the horizontal self could be regarded as our conscious self with its various internal voices and its various external roles or personas. The height of our existence or the vertical self can be considered as extending from the ordinary or the everyday self to our supra ordinary reality, which is a multi-dimensional personality that exists in this physical reality and non-physical reality simultaneously.


     The horizontal self is the self in this time and this space that we are all familiar with; or the present 20th or 21st century individual who is located in this specific time, on this specific spatial plane, and residing within a specific cultural framework. The horizontal self includes all past versions of our current self, all present versions, and all future versions of this present lifespan. That is, our self at age two, or age 22, or age 82 and of course our self in the present moment. The individual self of the present moment is considered to be in the foreground while all other versions are background and/or latent. The ordinary self that exists in linear time, which is the time signature or time sequencing that we are familiar with, is the horizontal or individual self, who resides in and relates directly to physical reality.


     The vertical self includes the supra ordinary self that exists, primarily, in a different space/time construct, yet that self is connected to physical reality through the individual self in physical reality. The vertical self includes the ordinary self or our present earth-bound self in this present universe and the vertical self is likewise a collective reality that includes minimally all other selves, other versions, and/or other incarnational personages who are simultaneously located in different places and times in our present universe.


     In general, the ordinary self or conscious self lives and operates in linear time and causal space, while the supra self and its collective reality lives and operates in non-linear time and acausal space, outside of physical reality. The supra self does have a unique and singular perspective of the ordinary self and other relational personages who exist simultaneously in different places and time periods in physical reality.


     The supra self and collective can be compared to the non-physical aspect of our self that is referred to as the soul or the spirit except that conceptually the supra self is a broader and more evolved version of our contemporary concept of soul/spirit; this is partly because the supra self designation is considered an aggregation of numerous personages, that is, one person in totality that is also comprised of many individual personages. The supra ordinary self or supra self exists as one person and as multiple persons or a collective of personages. The collective is a community of personages directly linked within the aggregation known as the supra self. The supra self can be considered both as a collective of distinct and unique individuals and it can be considered as a culmination as expressed as one person.


     This collective or community would likely include multiple versions of its membership, at different stages of its own development. This would be similar to the various stages or ages of our current individual earth-bound self. The individual self potentially incorporates past, present, and future versions of itself. This complex co-existence can be somewhat verify by our fluid memories of the past, our present thoughts, and our imagination of what is possible; all of this could serve as quasi-records of other latent stages of existence.


     The supra self include numerous extensions of itself, which are independent incarnational beings, who exist in multiple places and times in our physical reality. These various and singular incarnations are both dependent and independent to the core self or the supra self.


     The supra self, the higher self, is a multi-dimensional being who know itself, and who knows its community; and knows its membership at different stages of development. The supra self is a parental-like being to all members of the collective, and that membership does include the individual self who is earth-bound in physical reality.


     Although the terminology, the self and the person, are used interchangeably, there can be a distinction made between the two terms. The person is a primarily cultural designation. A person is an individual who is born into a particular society and in a specific culture and from the moment of birth, that individual’s ego/conscious self and various personas are focused on navigating within its society or culture. Regarding the term, the self, the self can be regarded as our complete personhood. The completeness includes the physical and the non-physical aspects of ourselves, that is, the earth-bound physical self and the multi-dimensional core, the supra self and its collective reality.


Supra Self

     A concise definition of the reality of the self could be expressed as ‘a totality of being’ or it could be expressed as a collective reality. The higher self or supra self can be understood as one person, the totality, or it can be understood as any of a number of individual non-physical personages and physical personages. This condition or status suggests a diverse and fluid nature while additionally that condition or status is solidly anchored to some core elements and anchored to some consistent central elements of consciousness.


      As individuals, who are presently living in this physical reality at this particular time, we are much more than we appear to be. In one sense, an individual self, and ordinary self in physical reality, is correspondingly a part of a collective reality. For example, an individual who might introduce herself as ‘a woman of 34 years, who lives in Italy and who works in a bank’ is actually linked to different past, present, and future versions of herself in her current life existence. She will exhibit multiple external personas to the outside reality in the present, and she will dialogue with multiple internal voices within her inside reality. She is linked, as well, to numerous other incarnational personages, via her supra self, and she is uniquely her own individual self while she simultaneously is a version of her higher self or supra self.


      Imagine an individual taking coffee with their higher self. The higher or supra self could appear to the individual self, as one singular person with one appearance, personality, voice, and one proper name. However the supra self could also present multiple appearances, personalities, and voices and multiple proper names, that is, the supra self is one central person or core being who fluidly co-exists and fluxes as multiple persons and beings.


      In the story of Faust, from the 1800’s by Goethe, a man loses, exchanges, or sells his soul to the Devil. This viewpoint implies that the non-physical or non-corporeal aspect of our physical selves is an extension of us, however a more contemporary viewpoint would support that the physical self in physical reality is an extension of the non-physical self. The non-physical aspect of ourselves, the supra self/collective, is the core of our beingness or the center of our personhood.


     The perspective of the supra self/collective is unique. An alternative point of view, regarding the higher self’s perspective, could be illustrated by an exercise of organizing a large volume of books, in some form of sequence, and then locating an individual to directly stand in front of the books. This particular vantage point would allow the individual to access the books one by one and in sequence. Another vantage point is possible by situating the individual in a different position, to the side of the books, and from this position the individual is able to view the entire collection of books at once; this would allow the individual an opportunity to access any book or books, at will, regardless of its sequential position or location.


      The self that we know as ourselves, from one standpoint, is an extension of the supra ordinary self; an extension into physical space and time. Yet from another perspective, the individual self and the supra self are comparable and/or linked persons who are at different stages of development. These different stages of development can compare similarly to the different stages of our personal physical existence. We can recall our personal selves at age two, or age twenty two, and/or imagine ourselves at future stages of development such as age sixty two or eighty two.


      Individuals born to a parent or parents exists because of those parents and they are biological physical extensions of those parents, and linked to those parents; yet these individuals are unique and independent and literally different people. In the case of the supra self, its extensions, initially non-biological and non-physical, are unique and independent but also linked versions of the supra self. Quite literally an ordinary self is completely itself and an ordinary self is its own higher self. And essentially the higher or supra self is the deepest core reality of our being, although in this current specific physical space/time construct, this core reality is express as the current physical individual self.


      The supra ordinary self can have multiple extensions or incarnations into past, present, or future physicalized space/time constructs; from our perspective, these incarnations are linear but from the perspective of the supra self the incarnations are non-linear or simultaneous in space/time. These multiple incarnations are counterparts or relational personages to our present self. In other words, an alternate interpretation of sequential re-incarnational thought would be the more expansive concept of relational counterparts that are scattered simultaneously in our past, present, and future space/time constructs.


      The supra self can have multiple extensions or incarnations into the past, present, or future physical space/time periods. There is therefore an implication that an individual currently alive, in the now 20th or 21st century, does have relational personages or counterparts also currently alive. Generally there is a definitive separation between relational personages in a concurrent time/space physical reality, this separation is by location, circumstances, nationality, and so forth. Generally there is a condition of anonymity between all relational personages, regardless of the space/time period, as a matter of autonomy.


      Our individual’s present existence or lifespan is distinct and unique. The lives of each related individual or incarnational personage are distinctive and meaningful, simply because these individuals exist. There is, furthermore, a link between all incarnational personages including our present physical self, because all personages are part of the supra self/collective. Our present physical earth-bound self is both concurrently linked and yet distinct.


      The linked condition that exists between relational personages or counterparts is, at the very least an innate one, as it is, of course, within any familial grouping. The karmic implications between incarnational counterparts are not necessarily a direct, cause and effect, but rather, in most cases and minimally, it is a background influence or imprint that can carryover onto another relational personage’s lifetime.


      Karmic is metaphysical concept, more prevalent in some though not all spiritual traditions, in which there is a direct carryover element, whether good or bad or neutral, that is encumbered by a subsequent incarnation. There is an assumption that incarnational lives are sequential. However from the perspective of the supra self/collective, which transcends physical space/time, all incarnational lifespans are simultaneous, therefore a direct linear cause/effect might not be applicable.


      Each individual’s present existence or lifespan is distinct and unique but it can contain some quality of carryover influences from other relational personages that can mix with its own interests, agendas, and goals. This carryover can include constructive, or non-constructive or traumatic, and/or neutral influences. This carryover is not necessarily an assignment or an obligation but rather the carryover tends to be an election because there has been some determination, on the part minimally of some incarnational personages within the collective, of the value of re-experiencing significant interests/issues from another relational personage’s lifetime. In some cases the value or re-experiencing is prompted by an interest/desire in continuing, or contrasting, or balancing, and/or completing a particular issue/interest.


      Between lifetimes there is an inherent process of dissemination, reflection, and evaluation; among other activities; of an individual’s experiences, intentions, choices, and so on, related to a specific physical lifespan in order to establish, at least, an overview or general synopsis of an individual’s earth-bound lifespan. The gradations of the attributes of quality, value, significance, and constructivism and/or the deficiency of these attributes, among other criterion; can be dialogued, assessed, and reflected upon. However this criterion may be viewed differently from within the context of the collective reality of the supra self as opposed to our human cultural valuations.


      The fundamental nature of the supra self and its collective reality is an innate or inherent gestalt or wholeness; therefore there will be a general tendency towards maintaining balance or equilibrium within its collective experiences and collective reality. In some cases, significant non-constructive or traumatic elements of one or more incarnational personages’ lifespans could instigate an offset agenda. This offset agenda could be elected as a carryover element for another relational personage or personages. Any experience, interest, and/or issue can be carryover for another relational personage, whether of a constructive, neutral, and/or non-constructive nature.


      The conceptual construct of good and evil, or of reward and punishment, and so on, within the context of karmic obligations from one lifetime to another, can be broaden to the concepts of constructivism and non-constructivism, or valuation and devaluation, or balance and in-balance, or fragmentation and wholeness, or growth and contraction, and/or other considerations. Non-constructiveness or destructiveness exists because it is a choice, of many choices, that an individual earth-bound self can elect to enact. Moreover the enactment of destructiveness, in some cases, can create an opportunity for constructiveness. As an example, high crime in a particular urban neighborhood might empower its local citizens to form a neighborhood watch group; or an ongoing brutal war between two countries might force the opponents to finally come to a negotiating table, or an obesity issue in a particular family might spur the family members to adopt a more consistently healthy lifestyle.


     Between lifetimes, in physical reality, there is a natural process of dissemination, reflection, and evaluation; among many other activities; of an individual’s experiences, intentions, choices, and so on. This natural process has incorporated a vastly broader and diverse set of parameters, criterion, and/or factors. Although micro factors, or personal individual factors are also included in these parameters; in general there can be greater consideration assigned to the macro parameters. Some of the macro parameters can include 1) a sweeping historical human earth perspective, 2) broad goals, assignations, and agenda on a species level and planetary level, 3) specific long range goals, assignations, and agenda for the supra self and its collective, 4) and other expansive parameters.


     If, for instance, an individual self had a lifespan as a dangerous criminal, or a nurturing health provider, or a parent in a large family, or lifespans as a monk, a politician, a prisoner, or etc.; these individuals’ experiences would be positioned within or regarded within an intricate micro and macro context as they are disseminated, dialogued, reflected upon, and assessed, between physical lifetimes, within the collective reality of the supra self. There would be, subsequently, some response or some reaction within the collective which could include, though not exclusively, some form of elected carryover influences within the lifetimes of other incarnational personages.


     Any incarnational personage can elect to carryover some element of an experience from another incarnational personage in addition to pursuing their own interests. A criminal element present from another personage’s physical lifetime could become an elective carryover element, however this carryover element could be manifested in a variety of different ways. That is, perhaps influencing more criminality within another incarnational individual, or perhaps having an opposite effect of influencing an incarnational individual to become more law-abiding, or other variations. An agrarian element present from one personage’s physical lifetime could become an elective carryover for another personage, yet this carryover element could manifest in a variety of ways. It could manifest as some manner of direct continuation of the agrarian element or it could manifest as an oppositional influence, such as a pursuit in heavy industry or urban development; or a variety of other possible manifestations in between.


     An individual exists after human death or correspondingly an individual exists before human birth. Between incarnations into human life, an individual has greater awareness of the experience, concerns, values, goals, challenges, and interests of its own physical lifespan and the physical lifespans of other linked relational personages. An individual could choose to explore some of the interests and/or issues of another personage or personages, along with its own interests, when or if it incarnates again into human life.


     From the perspective of the higher self, all incarnational beings that are extensions of itself, do lead interesting and significant lives; individually and collectively. These lives are regarded as distinguished, whether or not; an individual is wealthy or impoverished, recognized or obscure, religious or secular, criminal or law-abiding, family-oriented or solitary, or artistic or utilitarian. An individual’s physical lifetime experience can involve successful endeavors, mundane activities, and/or involve traumatic events, among numerous other endless variations. And any experience can potentially create opportunities for refinement, enhancement, actualization, and growth as an individual self and as a member of a broader non-physical collective.


     From the perspective of an individual self between lifetimes, that individual does return to itself or return to its core nature. The individual’s uniqueness is maintained within the collective and the individual self re-becomes its core self or re-becomes the supra self, as well. As the human individual has a localized multiplistic nature in physical reality; likewise this multiple nature is applicable to the supra self except its nature is of a much larger and complex scale.


     An individual is a self, who presently exists in a particular space/time construct. An individual has physical and non-physical attributes and it is uniquely present in physical reality; and it co-exists with potential multiple versions or stages of itself; latent versions or stages of its past, present, and future. Each individual has counterparts which are relational personages; who exists in past, present, and future time/space constructs; and these relational personages and the current individual self are linked, and share a similar source, the supra self.


     Each individual is inherently a pluralistic being but from a practical standpoint, it is more simplistically a dualistic being. This duality is conveyed as who we are internally, which is latent and/or hidden; and how we are externally, which represents our expressiveness in the world. The latent nature of the self is our hidden personal life, our personal non-physical spirit/soul/core, and includes our linked reality with our counterparts, other relational personages, and our supra ordinary self. The expressive nature of the self is our persona and our actions in the world. That expressiveness is actual and active; and that expressiveness is symbolic; furthermore that expressiveness communicates; directly and indirectly; it communicates information, value, and preference about ourselves to others in the world that we live in.


     Each individual possesses a dualistic nature with inherent qualities and expressive qualities. Each individual possesses a fundamental core, an intricate implicit nature; and each individual possesses a complex active, fluid, explicit nature.


     An individual self exists after human death and an individual self exists before human birth. Between incarnations outside human physical life, ‘who are we’? One answer, one simplistic answer among several answers, is that we resume or return to our supra self in its essential nature or core nature. In reiteration, we reassume or re-become our role as the supra self. Initially the supra ordinary self incarnates as a unique individual self into human physical reality and upon completion of a particular lifetime, this unique individual re-returns to the higher self. The individual re-becomes its core self and the individual also retains some form of uniqueness or autonomy or individuation within the context of the collective reality of the supra self. The supra self as a collective reality, is changed by the experience or experiences of the individual self and is changed by the experience of all the individual members of the collective.


     The implications, of our multi-dimensional nature and transpersonal nature and linked nature, are that the individual self that we identify with exists simultaneously as one singular individual human being in physical reality and as a member of a vast collective in non-physical reality.


     An individual, at age 15, is a distinct and unique individual; but that particular person will, most likely, become 30 years old someday. The 15 year old person will not disappear but will evolve into someone different, which will be the 30 year old person. The uniqueness and the life experiences of the 15 year old person will be a part of the uniqueness of the 30 year old person; and this younger person can be revisited, re-regarded, reconstituted, relived, re-actualized, reacquired, and re-realized primarily through sensorial mnemonics and within the extent of time/space constraints in physical reality. In non-physical reality there are no such constraints and therefore there is the more liberal access to the various stages and/or versions of individual’s lifespan and experiences.


    In the reality of the supra self/collective, it is always the spacious present of the eternal present time. Specifically the supra self/collective exists in an alternate time/space construct which allows for fluid access to innumerable other time/space constructs. The relational personages, the unique incarnated extensions of the supra self, are essentially eternal or they will always exist in some form of present time because any and all periods/locations of time/space are accessible to the supra self/collective.


     An individual, in our present reality, exists within the context of a community. There is an extended network of family, friends, and associates and this network generates countless exchanges/interactions of varying complexity. Commonalities, within this extended network, bind the network and allow for, potentially, meaningful and thoughtful interchanges and allow for, potentially, growth as an individual and growth as a group.


     A network of family, friends, and associates do obviously interact with other human networks although the commonalities between these networks will vary widely. Various networks within a larger setting of a town, city, state, region, or much larger areas, do generate innumerable exchanges involving a complexity of negotiating, compromising, competing, and collaborating, and with both micro and macro implications.


     In most complex societies, broad areas of exchanges can be organized into business corporations or public institutions among many others possibilities. Municipal governments, for example, do formally organize and administrate health services, construction activities, safety services, transportation services, and other public functions for an entire city, county, and so forth. Large corporations or small businesses can formally organize and manage the sale and distribution of numerous essential and non-essential products/services, such as food products, energy products, clothing goods, communication services, financial services and many others.


     Outside our physical reality, the supra self exists within its own collective reality, an inclusive reality that contains numerous relational and/or incarnational personages. The collective co-exists within an extended network that includes beings such as spirit guides or guides that act, minimally, as mentors/advisors to other members of the collective who reside in physical reality as incarnational personages. An individual self who may be incarnated into a specific time/space construct also simultaneously remains within the milieu of the collective. In other words, some non-physical aspect of an individual self continues to exist outside of physical reality as our present physical earth-bound aspect exists within physical reality. In dreams, among other mediums, we have exchanges with the non-physical version of ourselves, and with other relational personages of the collective, and with an extended network of guides/mentors. The individual self who exists in physical reality likewise co-exists, in a different manner, in non-physical reality.


     Beyond the supra self’s extended network are other extended networks that are associated with other supra selves; and there are, generally, exchanges between these distinctive/autonomous networks or collectives involving an intricacy of interactions. Groups of networks or collectives can create and do create their own associative interactions for the purpose of pursuing specific commonalities. The common goals of such joint endeavors, endeavors that do exist and do occur outside our present physical reality, could be one of many that would also include facilitating long-term growth in a variety of human endeavors in physical reality. The common goals of such joint endeavors would overlap some of the individual goals of each distinctive collective; these interests or these foci, whether singular or joint endeavors are enacted or realized through the lives of innumerable incarnational personages who will take on these interests/foci, in conjunction with their own individualized interests, as part of their individual life purposes during their individual tenures in physical reality.


     Although a particular supra self and its collective reality will have its own distinctive interests, foci, and agendas, it will incorporate the joint interests of other collectives, as well. This mix of singular and joint endeavors or activities is mirrored by the individual self, in physical reality. The individual earth-bound self, during its tenure in physical reality, will pursue its own micro interests, will pursue some macro interest and/or carryover influences of the collective, and will purse some macro joint interests/foci of its collective in collaboration with other collectives.


     Interests, foci, or agendas of the supra self/collective and its other associates could manifest in a variety of modalities. At minimum, they could manifest as foreground interest or as a background interest within a collective. As a background, this would imply that the interests/agendas are more diffused, passive, and/or atmospheric in nature. As a foreground, this would imply that the interests/agendas are more focused, active, and/or prevalent in nature. Some of these broadly generalized interests, foci, themes, and/or agenda; as expressed in human terminology; could include themes/motifs of affinity, assertiveness, self-reliance, statecraft, alchemical, creativity, stewardship, ambition, consonance, dissonance, devotion, deficiency, compassion, and/or innumerous other possibilities. The exploration, examination, and promotion of these themes are from a trans-human level and perspective. Of course, these broad themes will find more specific and concrete avenues of expressiveness once these themes on filtered into physical reality.


     The individual self, in physical reality, will have its own personal interests/agendas and also some elected/committed interests/agendas of its collective. These micro and macro interests/agendas can be foreground or background within the lifespan of the individual self during its earth-bound tenure.


     Characteristically, a collective might have multiple interests or agendas, and when a supra self/collective elect to incorporate other interest or agenda from its collaborative endeavors, then there is a possibility, in some instances, of a vocational overtone to these endeavors. This vocational overtone would imply an occupational and/or vocational element to the collaborative endeavors. An occupational and/or vocational element would suggest a broader and increased definitive focus on the pursuit of growth, empowerment, and validation in regards to these endeavors.


     The individual self, earth-bound; with personal interests and with some macro/collective interests and with some macro/collaborative vocational collective interests; could arguably overlap with other relational personages with similar interests but these overlapping interest would be greatly individualized, by each individual self, within physical reality. In general, any broad macro themes, whether background or foreground influences, would have some manner of individualization by each individual in physical time/space.


     When an individual self, within the collective reality of the supra self, elects to incarnate into physical reality then that individual self will have its own personal interests and agendas. This individual will elect to have other interests and agendas, as well. These could include a carryover influence from other relational personages, macro influences of the collective, and macro influences of the collaborative and/or vocational endeavors of more than one collective community. And to add to these mix, the individual self, could adopt interests and agenda of its human earth-bound family, community, and/or culture. All interests, foci, agendas, and/or influences can manifest as foreground elements or background elements within the lifespan of the individual self during its tenure in physical reality.



      Another component of the intricacies and complexities of selfhood involves choice. An individual continually make numerous decisions or choices every day. These choices demonstrate our freedom to choose or our free will in action and these choices express our preferences in the world. Our choices play against a background of determinism or within a scope of parameters. This scope of parameters would be a finite/limited selection or framework, in any particular field or area of activity, and we usually must choose and/or navigate from within that particular set of parameters or within a particular framework.


      As we shop at a market there are a finite number of options/selections of fruits or vegetables available, then we usually pick from that particular range of selections; our choice represents free will within a deterministic range or a definitive parameter of choices.


      As we are approaching a traffic intersection we are presented with a limited group of options; that is, to turn left or to turn right or continue forward or perhaps to reverse ourselves or possibly to completely stop ourselves altogether. We will choose one option from among that limited and specific array of possible choices.


      A broader view of choice and determinism would begin conceptually with a variation on the mathematical model of probability. Probability, or simplistic probability, looks at the likelihood of the occurrence of one or more possible choices in relations to all possible choices within the context of one specific experience or event. For example: the possibility of getting heads in a coin toss, which is a probability of one out of two; or the possibility that is might rain during one day this current week, which is a probability of one out of seven.


      From the standpoint of an individual self there may be a latent and/or active desire to explore more than one possible option in any given situation, but of course from a practical point of view, usually, only one choice can be actualized at a time in physical reality. However alternate choices can be likely explored via a person’s imagination or within a person’s dream life.


      An individual who makes a choice, for instance, to turn left when approaching an intersection, could also imagine turning right or perhaps continuing straight. That individual might create the opportunity to explore more than one choice or options via dream and/or imaginative scenarios. The advantage and the necessity of additional informal or non-actualized explorations would be to provide an opportunity to access additional experience, insight, and so on.


      The higher self or supra self, when faced with multiple choices for a specific scenario, will actually exercise many, if not all, possible choices for that specific scenario. This is because the supra self/collective has access to multiple space/time constructs and dimensions, and because the supra self/collective wants to experience or desires to experience as many choices as it can, or all choices, for a particular scenario. The supra self will want to access all possible choices, or multiple choices, because it has the capability to do so; the possibility of multiple access allow for a complexity of expressiveness and a complexity of experience regarding the multitudinous outcomes of these multiple choices.


      An individual potentially can participate in a similar process, as the supra self, but to a diminished degree. That is, the individual self can experience a facsimile process of electing to experience more than one choice or options to a given situation; normally this facsimile process is a blend of one actualized choice and multiple latent/quasi choices. There should be, of course, a distinction make between actualized/realized choices which usually occurs one by one in a linear fashion in physical reality and between latent/quasi choices which are expressed in the medium of dreams and/or imagination.


      An expanded view of choice and determinism would include the meta-physical concept of probability. For an individual, in physical reality, one actual choice is made for a particular scenario or situation; one free will election within a set parameter; however the individual can exercise other options latently in dreams and in imagination. All exercised choices, actual or latent, have the potential for broadening the overall human experience in physical reality.


      The expanded model of choice, determinism, and probability, that is freely exercised by the supra self/collective is an active principle in their space/time construct; and surely, at minimum, a latent one in our physical reality. ‘So what is the nature of these realities?’


     Multiple space/time constructs and/or dimensions refer to types of realities other than the physical reality and universe that we are familiar with. Although the terminology is often interchangeable, there is perhaps a semantic distinction between a reference to a dimension and a reference to a reality/construct/universe. Other space/time constructs or realities would imply other universes that are, in conjecture, a parallel or equivalent universe that will have more or less somewhat similar physical and non-physical properties; those properties would include space, time, mass, energy, gravity, categories of sentient life, and so forth. On the other hand, other dimensions would imply other levels or degrees of reality that are qualitatively unlike our universe and with definitive divergent physical and non-physical properties. Properties; such as space, time, mass, energy, gravity, categories of sentient life, and so forth; that do not remotely exist in a form or format that we would recognize.


      Speculatively the time/space reality of the supra self/collective should be considered a different dimension since all of the physical and non-physical properties, that we are familiar, are extremely divergent from our universe.


      Parallel universes are physical realities and/or universes, other than our present universe, that would be more or less somewhat similar in qualities or properties. From the perspective of new physics and/or quantum mechanics, there is a theory of multi-universality of sub-atomic particles and waves. This theory does posit the necessity of many worlds and/or parallel universes; that is, physics theory does support that particles/waves do seem to appear in more than one location simultaneously. From the perspective of meta-physics, there is correspondingly a necessity for many worlds and/or parallel universes in order for the supra self/collective to access potentially as many choices or all possible choices to a given scenario or experience simultaneously.


      In non-physical reality, the dimension where the supra self/collective exists, there is a divergent form of properties, qualities, and conditions. That is, a meta-condition for the intersection of determinism, choice, and probability. This divergent intersection, this meta-condition, can reasonably be considered to be beyond human imagination and understanding.