Session 804

Mass Events, Session 804

The body is a spiritual, psychic, and social statement, biologically spoken.  It is obviously private, yet it cannot be concealed, in that “it is where you are”, in usual terms.

The individual body is what it is because it exists in the context of others like it.  By this I mean that a given present body presupposes a biological past of like creatures.  It presupposes contemporaries.  If, for example, one adult human being were perceived by an alien from another world, certain facts would be apparent.  Even though such an alien came upon a lone member of your species in otherwise uninhabited land, the alien could make certain assumptions from the individual’s appearance and behavior.

If the “earthling” spoke, the alien would of course instantly know that you were communicating creatures, and in the vocal sounds recognize patterns that contained purpose and intent.  To one extent or another, all creatures use language, implying a far vaster sociobiological relationship than is usually supposed.  From [the earthling’s] appearance the alien would be able to deduce – if it did not already know – the proportions of the various elements upon your planet; this being surmised from your method of locomotion, appendages, and the nature of your physical vision.

While each individual springs privately into the world at birth, then, each birth also represents quite literally an effort – a triumphant one – on the part of each member of the species, for the delicate balance of life requires for each birth quite precise conditions that no one species can guarantee alone, even to its own kind.  The grain must grow.  The animals must produce.  The plants must do their part.  Photosynthesis, in those terms, reigns.

The seasons must retain some stability.  The rains must fall, but not too much.  The storms must rage, but not too devastatingly.  Behind all of this lies a biological and psychic cooperative venture.  All of this could be perceived by our hypothetical alien from one lone human individual; and we will return to our alien later on.

Cells possess “social” characteristics.  They have a tendency to unite with others.  They naturally communicate.  They naturally want to move.  In making such statements I am not personifying the cell, for the desire for communication and motion does not belong to man, or even animals, alone.  Man’s desire to journey into other worlds is in its way as natural as the plant’s urge to turn its leaves toward the sun.

Man’s physical world, with all of its civilizations and cultural aspects, and even with its technologies and sciences, basically represents the species’ innate drive to communicate, to move outward, to create, and to objectify sensed inner realities.  The most private life imaginable is a very social affair.  The most secluded recluse must still depend upon the biological sociability of not only his own body cells, but of the natural world with all of its creatures.  The body, then, no matter how private, is also a public, social, biological statement.  A spoken sentence has a certain structure in any language.  It presupposes a mouth and a tongue, the kind of physical organization necessary; a mind; a certain kind of world in which sounds have meaning; and a very precise, quite practical knowledge of the nature of sounds, the combination of their patterns, the use of repetition, and a knowledge of the nervous system.  Few of my readers possess such conscious knowledge, yet the majority speak quite well.

In one way or another, therefore, it certainly seems that your body possesses a kind of quite pragmatic information, and acts upon it.  You can express almost any idea that you want in vocal terms, even if you have hardly any conception at all of the way in which your own speech is executed.

The body is geared then to act.  It is pragmatically practical, and above all it wants to explore and to communicate.  Communication implies a social nature.  The body has within it inherently everything necessary for its own defense.  The body itself will tease the child to speak, to crawl and walk, to seek its fellows.  Through biological communication the child’s cells are made aware of its physical environment, the temperature, air pressure, weather conditions, food supplies – and the body reacts to these conditions, making some adjustments with great rapidity.

At cellular levels the world exists with a kind of social interchange, in which the birth and death of cells are known to all others, and in which the death of a frog and a star gain equal weight.  But at your level of activity your thoughts, feelings, and intents, however private, form part of the inner environment of communication.  This inner environment is as pertinent and vital to the species’ well-being as is the physical one.  It represents the psychic, mass bank of potential, even as the planet provides a physical bank of potential.  When there is an earthquake in another area of the world, the land mass in your own country is in one way or another affected.  When there are psychic earthquakes in other areas of the world, then you are also affected, and usually to the same degree.

In the same way, if one portion of your own body is injured, then other portions feel the effects of the wound.  An earthquake can be a disaster in the area where it occurs, even though its existence corrects imbalances, and therefore promotes the life of the planet.  Emergency actions are quite rigorous in the immediate area of an earthquake, and aid is sent in from other countries.  When an area of the body “erupts”, there are also emergency measures taken locally, and aid sent from other portions of the body to afflicted parts.

The physical eruption, while it may appear to be a disaster in the area of the disease, is also, however, a part of the body’s defense system, taken to insure the whole balance of the body.  Biologically, illness therefore represents the overall body defense system at work.

I am trying to put this simply – but without some illnesses, the body could not endure.  First of all, the body must be in a state of constant change, making decisions far too fast for you to follow, adjusting hormonal levels, maintaining balances between all of its systems; not only in relationship to itself – the body – but to an environment that is also in constant change.  At biological levels the body often produces its own “preventive medicine”, or “inoculations”, by seeking out, for example, new or foreign substances in its environment [that are] due to nature, science or technology; it assimilates such properties in small doses, coming down with an “illness” which, left alone, would soon vanish as the body utilized what it could [of it], or socialized “a seeming invader”.

The person might feel indisposed but in such ways the body assimilates and uses properties that would otherwise be called alien ones.  It immunizes itself through such methods.  The body, however, exists with the mind to contend with – and the mind produces an inner environment of concepts.  The cells that compose the body do not try to make sense of the cultural world.  The rely upon your interpretation, therefore, for the existence of threats of a non-biological nature.  So they depend upon your assessment.

If that assessment correlates with biological ones, you have a good working relationship with the body.  It can react swiftly and clearly.  When you sense threat or danger for which the body can find no biological correlation, even as through cellular communication it scans the environment physically, then it must rely upon your assessment and react to danger conditions.  The body will, therefore, react to imagined dangers to some degree, as well as to those that are biologically pertinent.  Its defense system becomes overexerted as a result.

The body is, therefore, quite well equipped to deal with its physical stance in the physical world, and its defense systems are unerring in that respect.  Your conscious mind, however, directs your temporal perception and interprets that perception, organizing it into mental patterns.  The body, again, must depend upon those interpretations.  The biological basis of all life is a loving, divine and cooperative one, and presupposes a safe physical stance from which any member of any species feels actively free to seek out its needs and to communicate with others of its kind.

It is fashionable to believe that the animals do not possess imagination, but this is a quite erroneous belief.  They anticipate mating, for example, before its time.  They all learn through experience, and despite all of your concepts, learning is impossible without imagination at any level.

In your terms, the imagination of the animals is limited.  Theirs is not merely confined to the elements of previous experience, however.  They can imagine events that have never happened to them.  Man’s abilities in this respect are far more complicated, for in his imagination he deals with probabilities.  In any given period of time, with one physical body, he can anticipate or perform an infinitely vaster number of events – each one remaining probable until he activates it.

The body, responding to his thoughts, feelings, and beliefs, has much more data to deal with, therefore, and must have a clear area in which concise action is possible.

The body’s defense system is automatic, and yet to a certain degree it is a secondary rather than primary system, coming into mobilization as such only when the body is threatened.

The body’s main purpose is not only to survive but to maintain a quality of existence at certain levels, and that quality itself promotes health and fulfillment.  A definite, biologically pertinent fear alerts the body, and allows it to react completely and naturally.  You might be reading a newspaper headline, for example, as you cross a busy street.  Long before you are consciously aware of the circumstances, your body might leap out of the path of an approaching car.  The body is doing what it is supposed to do.  Though consciously you were not afraid, there was a biologically pertinent fear that was acted upon.

If, however, you dwell mentally in a generalized environment of fear, the body is given no clear line of action, allowed no appropriate response.  Look at it this way: An animal, not necessarily just a wild one in some native forest, but an ordinary dog or cat, reacts in a certain fashion.  It is alert to everything in its environment.  A cat does not anticipate danger from a penned dog four blocks away, however, nor bother wondering what would happen if that dog were to escape and find the cat’s cozy yard.

Many people, however, do not pay attention to everything in their environments, but through their beliefs concentrate only upon “the ferocious dog four blocks away”.  That is, they do not respond to what is physically present or perceivable in either space or time, but instead [dwell] upon the threats that may or may not exist, ignoring at the same time other pertinent data that are immediately at hand.

The mind then signals threat – but a threat that is nowhere physically present, so that the body cannot clearly respond.  It therefore reacts to a pseudothreatening situation, and is caught between gears, so to speak, with resulting biological confusion.  The body’s responses must be specific.

The overall sense of health, vitality, and resiliency is a generalized condition of contentment – brought about, however, by multitudinous specific responses.  Left alone, the body can defend itself against any disease, but it cannot defend itself appropriately against an exaggerated general fear or disease on the individual’s part.  It must mirror your own feelings and assessments.  Usually, now, your entire medical systems literally generate as much disease as is cured – for you are everywhere hounded by the symptoms of various diseases, and filled with the fear of disease, overwhelmed by what seems to be the body’s propensity toward illness – and nowhere is the body’s vitality or natural defense system stressed.

Private disease, then, happens also in a social context.  This context is the result of personal and mass beliefs that are intertwined at all cultural levels, and so to that extent serve private and public purposes.

The illnesses generally attributed to all different ages are involved.  Those of the elderly, again, fit in with your social and cultural beliefs, the structure of your family life.  Old animals have their own dignity, and so should old men and women.  Senility is a mental and physical epidemic – a needless one.  You “catch” it because when you are young you believe that old people cannot perform.  There are no inoculations against beliefs, so when young people with such beliefs grow old they become “victims”.

The kinds of diseases change through historical periods.  Some become fashionable, others go out of style.  All epidemics, however, are mass statements both biologically and psychically.  They point to mass beliefs that have brought about certain physical conditions that are abhorrent at all levels.  They often go hand-in-hand with war, and represent biological protests.

Whenever the conditions of life are such that its quality is threatened, there will be such a mass statement.  The quality of life must be at a certain level so that the individuals of a species – of any and all species – can develop.  In your species the spiritual, mental and psychic abilities add a dimension that is biologically pertinent.

There simply must be, for example, a freedom to express ideas, an individual tendency, a worldwide social and political context in which each individual can develop his or her abilities and contribute to the species as a whole.  Such a climate depends, however, upon many ideas not universally accepted – and yet the species is so formed that the biological importance of ideas cannot be stressed too strongly.

More and more, the quality of your lives is formed through the subjective realities of your feelings and mental constructions.  Again, beliefs that foster despair are biologically destructive.  They cause the physical system to shut down.  If mass action against appalling social or political conditions is not effective, then other means are taken, and these are often in the guise of epidemics or natural disasters.  The blight is wiped out in one way or another.

Such conditions, however, are the results of beliefs, which are mental, and so the most vital work must always be done in that area.