Session 803
Your scientists are beginning to understand man’s physical relationship
with nature. The species is obviously a
part of nature and not apart from it.
Environmental questions are being raised about man’s effects
upon the world in which he lives. There
is, however, an inner environment that connects all consciousnesses that dwell
upon your planet, in whatever form. This
mental or psychic – or in any case nonphysical – environment is ever in a state
of flux and motion. That activity
provides you with all exterior phenomena.
Your sense perception, physically speaking, is a result of behavior
on the part of organs that seem to you to have no reality outside of their relationship
with you. Those organs are themselves composed
of atoms and molecules with their own consciousnesses. They have, then, their own states of
sensation and cognition. They work for
you allowing you to perceive physical reality.
Your ears certainly seem to be permanent appendages, and so
do your eyes. You say: “My eyes
are blue,” or “My ears are small”.
The physical matter of those sense organs changes constantly, however,
with you none the wiser. While your body
appears quite dependable, solid, [and] steady, you are not aware of the
constant interchanges that occur between it and the physical environment. It does not bother you one whit that the
physical substance of your body is made up of completely different atoms and
molecules than it was composed of seven years ago, [say], or that your familiar
hands are actually innocent of any smallest smidgen of matter that composed
them [even in recent times past].
You perceive your body as solid. Again, the very senses that make such a
deduction are the result of the behavior of atoms and molecules literally
coming together to form the organs, filling a pattern of flesh. All other objects that you perceive are
formed in their own way in the same fashion.
The physical world that you recognize is made up of invisible
patterns. These patterns are “plastic”,
in that while they exist, their final form is a matter of probabilities
directed by consciousness. Your senses
perceive these patterns in their own ways.
The patterns themselves can be “activated” in innumerable fashions. There is something out there to observe.
Your sense apparatus determines what form that something
will take, however. The mass world rises
up before your eyes, but your eyes are part of that mass world. You cannot see your thoughts, so you
do not realize that they have shape and form, even as, say, clouds do. There are currents of thought as there are currents
of air, and the mental patterns of men’s feelings and thoughts rise up like
flames from a fire, or steam from hot water, to fall like ashes or like rain.
All elements of the interior invisible environment work
together, and they form the temporal weather patterns that are exteriorized
mental states, presenting you locally and en
masse, then, with a physical version of man’s emotional states.
The physical planet is obviously also ever-changing while it
is operationally or realistically or pragmatically relatively stable. The physical matter of the planet is composed
of literally infinite hordes of consciousnesses – each experiencing its own
reality while adding to the overall cooperative venture.
Natural disasters represent an understandably prejudiced
concept, in which the vast creative rejuvenating elements important to planetary
life, and therefore to mankind, are ignored.
The stability of the planet rests upon such changes and alterations,
even as the body’s stability is dependent upon, say, the birth and death of the
cells.
It is quite obvious that people must die – not only because
otherwise you would overpopulate your world into extinction, but because the
nature of consciousness requires new experience, challenge, and
accomplishment. This is everywhere
apparent in nature itself. If there were
no death, you would have to invent it – for the context of that selfhood
would be as limited as the experience of a great sculptor given but one hunk of
stone.
The sculptor’s creation is pragmatically realistic, in that
it exists as an object, and can be quite legitimately perceived, as can your
world. The sculptor’s statue, however,
comes from the inner environment, the patterns of probabilities. These patterns are not themselves inactive. They are possessed by the desire to
be-actualized. Behind all realities
there are mental states. These always
seek form, though again there are other forms than those you recognize.
A chair is a chair for your purposes. As Ruburt speaks for me he sits in one. As you read this book you most probably
lounge on a chair or couch or bench – all quite sturdy and real. The atoms and molecules within those chairs
and couches are quite alert, though you do not grant them the quality of
life. When children play
ring-around-the-rosy, they form living circles in the air. In that game they enjoy the motion of their
bodies, but they do not identify with those swirling circles. The atoms and molecules that make up a chair
play a different kind of ring-around-the-rosy, and are involved in constant
motion, forming a certain pattern that you perceive as a chair.
The differences in motion are so divergent that to you the
chair, like your body, appears permanent.
The atoms and molecules, like the children, enjoy their motion – solidly
sketched in space from your perspective, however, with no “idea” that you
consider that motion a chair, or so use it.
You perceive the atoms’ activity in that fashion. [Nevertheless] the agreement takes place at
mental levels, and is never completely “set”, though it appears to be. No one perceives the same chair [all of the
time], though perhaps a given chair will seem to be “the same one” seen from
different angles.
The dance of the atoms and molecules is continuous in your
area. In greater terms, any given
chair is never the same chair. All of
this must be taken into consideration when we discuss mass events.
The scientist probing the brain of an idiot or a genius will
find only the physical matter of the brain itself.
Not one idea will be discovered residing in the brain
cells. You can try to convey an idea,
you can feel its effects, but you cannot see it as you can the chair. Only a fool would say that ideas were
nonexistent, however, or deny their importance.
You cannot find any given dream location, either, within the
brain itself. The solid matter of your
world is the result of the play of your senses upon an inner dimension of activity
that exists as legitimately, and yet as tantalizingly hidden, as an idea or a
dream location.
It is easy for you to see that seeds bring forth the fruit
of the earth, each [of] their own kind.
No seed is identical to any other, yet generally speaking there are
species that serve to unite them. You do
not mistake an orange for a grape. In
the same way ideas or thoughts form general patterns, bringing forth in your
world certain kinds of events. In this
respect your thoughts and feelings “seed” physical reality, bringing forth
materializations.
You operate quite nicely politically, living in villages,
townships, countries, states, and so forth, each with certain customs and local
ordinances. These in no way affect the
land itself. They are designations for
practical purposes, and they imply organization of intent or affiliation at one
level. They are political patterns,
invisible but highly effective. There
are, however, far more vigorous invisible mental patterns, into which
the thoughts and feelings of mankind are organized – or, naturally, organize
themselves.
Each person’s thoughts flow into that formation, forming
part of the earth’s psychic atmosphere.
From that atmosphere flows the natural earthly patterns from which your
seasons emerge with all of their variety and effects. You are never victims of natural disasters,
though it may seem that you are, for you have your hand in forming them. You are creatively involved in the earth’s
cycles. No one can be born for you, or
die for you, and yet no birth or death is really an isolated event, but one in
which the entire planet participates. In
personal terms, again, each species is concerned not only with survival but
with the quality of its life and experience.
In those terms, natural disasters ultimately end up righting
a condition that earlier blighted the desired quality of life, so that
adjustments were made.
The “victims” choose to participate in those conditions at
spiritual, psychological, and biological levels. Many of those who are counted among the
fatalities might otherwise die of extended illnesses, for example. At cellular levels such knowledge is
available, and in one way or another imparted, often in dreams, to the
individual. Conscious comprehension need
not follow, for many people know such things, and pretend not to know them at
the same time.
Others have finished with their challenges; they want to die
and are looking for an excuse – a face-saving device. However, those who choose such deaths want to
die in terms of drama, in the middle of their activities, and are in a strange
way filled with the exultant inner knowledge of life’s strength even at the
point of death. At last they identify
with the power of nature that seemingly destroyed them.
That identification often brings about in death – but not
always – an added acceleration of consciousness, and involves such individuals
in a kind of “group death experience”, where all of the victims more or less
embark into another level of reality “at the same time”.
Those people were aware just beneath consciousness of the
possibilities of such an event long before the disaster occurred, and could
until the last moment choose to avoid the encounter. Animals know of weather conditions ahead of
time, as old tales say. The perception
is a biological part of your heritage also.
The body is prepared, though consciously it seems you are ignorant.
There are innumerable relationships that exist between the
interior environment of the body and the weather patterns. The ancient feelings of identification with
storms are quite valid, and in that respect the “realism” of feelings is far
superior to the realism of logic. When a
person feels a part of a storm, those feelings speak a literal truth. Logic deals with exterior conditions, with
cause-and-effect relationships.
Intuitions deal with immediate experience of the most intimate nature, with
subjective motions and activities that in your terms move far quicker than the
speed of light, and with simultaneous events that your cause-and-effect level
is far too slow to perceive.
In that regard also, the activities of the inner environment
are too fast for you to follow intellectually.
Your intuitions, however, can give you clues to such behavior. A country is responsible for its own
droughts, earthquakes, floods, hurricanes – and for its own harvests and rich
display of products, its industry and cultural achievements, and each of these
elements is related to each other.
If the quality of life that is considered spiritually and
biologically necessary fails, then adjustments occur. A political problem might be altered by a
natural disaster if political means fail.
On the other hand, the rousing creative energies of the people will
emerge.
Excellence will show itself through the arts, cultural
creativity, technological or sociological accomplishments. The species tries to fulfill its great
capacities. Each physical body in its
own way is like the world. It has its
own defenses and abilities, and each portion of it strives for a quality of
existence that will bring to the smallest parts of it the spiritual and biological
fulfillment of its own nature.
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