Session 803

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 the 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 also 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 and 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 the formation, forming part of the earth’s psychic atmosphere.  From that atmosphere flows the natural earthy 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 the 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.  This 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 displays of products, its industry and cultural achievements, and each of these elements is related to each other one.

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.