Session 869

Mass Events, Session 869

A small note – for this will be a brief session – to add to your material on disease: All biological organisms know that physical life depends upon a constant transformation of consciousness and form.  In your terms, I am saying, of course, that physically death gives life. This biological knowledge is intimately acknowledged at microscopic levels.  Even your cells know that their deaths are necessary for the continuation of your physical form.

The entire orientation is strange or alien only to your conscious belief system.  In one way or another, most people are aware of a desire for death before they die – a desire they usually do not consciously acknowledge.  To a large measure, the sensations of pain are also the results of your beliefs, so that even diseases that are indeed accompanied, now, by great pain, need not be.  Obviously, I am saying that “deadly” viruses do not “think of themselves” as killers, any more than a cat does when it devours a mouse.  The mouse may die, and a cell might die as a result of the virus, but the connotations applied to such events ae also the results of beliefs.  In the greater sphere of spiritual and biological activity, the viruses are protecting life at their level, and in the capacity given them.

In one way or another, they are always invited in response to that greater rhythm of existence in which physical life is dependent upon constant transformation of consciousness and form.  Some early chapters in our latest book (Mass Events) throw light on reasons other than biological ones, for such circumstances.

The phase of death is, then, a part of life’s cycle.  I mentioned evolutionary experiments, as you think of evolution.  There is a disease you read about recently, where the skin turns leathery after intense itching – a fascinating development in which the human body tries to form a leathery-like skin that would, if the experiment continued, be flexible enough for, say, sweat pores and normal locomotion, yet tough enough to protect itself in jungle environments from the bites of many “still more dangerous” insects and snakes.  Many such experiments appear in certain states as diseases, since the conditions are obviously not normal physical ones.  To some extent, cancer also represents a kind of evolutionary experiment.  But all such instances escape you because you think of so-called evolution as finished.

Some varieties of your own species were considered by the animals as diseased animal species, so I want to broaden your concepts there.  In the entire natural scheme, and at all levels – even social or economic ones – disease always has its own creative basis.  Abnormalities of any kind in birth always represent probable versions of the species itself – and they are kept in the gene pool to provide a never-ending bank of alternatives.

There are all kinds of interrelationships.  So-called Mongoloid children, for example, are reminders of man’s purely emotional heritage, as separate from his intellectual achievements.  They often appear numerously in industrialized civilizations for that reason.

In our next book, we will try to acquaint people with the picture of their true nature as a species, as they exist independently of their belief systems.  We will hope to show man’s origin as existing in an inner environment, and emphasize the importance of dreams in “evolutionary advancement”, and as the main origin of man’s most creative achievements.