Start of Vol 2, the rest of Session 909

Dreams, Evolution, Value Fulfillment Vol 2

Quotes from Seth in ESP Class

… you are a part of nature, and that is your saving grace – that no matter how you try to leave that framework you exist within it, so that you communicate with earth at other levels, even if you refuse to be aware of that communication.  You help the earth survive, no matter how you might at times deny that heritage. (February 11, 1977)

Each breath you take is a breath of quality.  All you have to do is realize that each breath you take ultimately reaches to the ends of the universe and helps uphold your world. (December 12, 1978)

Now, the creative abilities do not just help you write books, or paint pictures, play the piano, compose.  The creative abilities are largely responsible for keeping you alive.  Your cells are creative.  Every act you perform is creative.  Your creative self, your spontaneous, creative self – that self that speaks through your impulses – keeps you alive.  (September 29, 1979)

Chapter 7:  Genetics and Reincarnation. Gifts and “Liabilities”. The Vast Sweep of the Genetic and Reincarnational Scales. The Gifted and the Handicapped.

Your species as a species includes the idiot and the genius, the stupid and the wise, the athletic, the deformed, the beautiful and the ugly, and all variations in between.  There are genetic cultures operating, then, of literally infinite variety, and they each have their place and their reason, and they each fit into the overall picture – not only of man’s reality but of the planet’s reality, including all of nature.

Your religious ideas have often told you that deformities at birth were the result of the parent’s sins cast upon the children, or that another kind of punishment was involved in terms of “karma”.  In terms of biology, people talk about coming from good stock or bad stock, and even those designations imply moral judgments.

The entire idea of reincarnation has been highly distorted by other religious concepts.  It is not a psychological arena composed of crime and punishment.  Again, you have free will in the conditions of your life, given the characteristics that are your own.  The great facility and adaptability of the human species are dependent upon an amazing interplay between genetic preciseness and genetic freedom.  The very characteristics and attributes of the species, its dependability and integrity, are dependent upon constant checks and balances, the existence of divergent characteristics against which the species can measure itself.

The species is also always in the process of keeping within its genetic bank millions of characteristics that might be needed in various contingencies, and in that regard, there is a connection, of course, between, say, viruses of many strains and the health not only of man but of other species.

The possibility of creative change must always be present to insure the species’ resiliency, and that resiliency can show in many ways – in conditions that you consider deformities, disabilities from birth, or in any physical variation from a hypothetical physical norm.  You all look quite alike, with one head, two arms and legs, and so forth, as a rule.  Such differences or variations are very noticeable at a certain level, if you have more fingers than you are supposed to, or less, or two thumbs to a hand, or any other condition that is considered an abnormality.

There are mental conditions also: the so-called retarded people who do not use their reasoning minds as others do.  There are also, again, highly gifted people, physically or mentally, people who seem to be at times as far from the ordinary person on the gifted scale as an idiot might be [on] the other.  So as we progress, I hope to show where all of these situations fit in with the development of the individual and the species.

At a smaller level of activity such variances of course escape your notice.  You do not know if you have any errant genes unless their effects show themselves.  At microscopic levels, in fact, no one fits any norm, and there is no way to predict with complete certainty the development of any genetic element.  You can make group predictions, and overall make certain judgments, but other elements are involved, so that any particular genetic element cannot be pinned down in terms of its development.  This is because its activity is also involved with relationships that do not show in any of your calculations.

Your thoughts, feelings, desires and intents, your reincarnational knowledge as well, modify that structure, bring certain latent characteristics into actualization, minimize others, as through the experience of your life you use your free will and constant make new decisions.

Session 909 (end of volume 1)

dreams, evolution, value fulfillment: Session 909

Man’s first encounter with physical reality in life is his experience with the state of his own consciousness.

He is aware of a different kind of being.  He encounters his consciousness first, and then he encounters the world – so I am saying, of course, that each person has an identity that is larger than the framework of consciousness with which you are usually familiar in life.

When you are born, you understand that you have a new consciousness.  You explore its ramifications.  It is your primary evidence that you exist in flesh.  Basically, each person must confront the experience of reality through a direct encounter with it.  This encounter takes place through the use of the physical senses, of course, as they are used to perceive and interpret physical data.  The very utilization of those senses, however, is dependent upon the nature of your consciousness itself, and that consciousness is aware of its power and action through the exercise of its own properties.

Those “properties” are the faculties of the imagination, creativity, telepathy, clairvoyance, and dreaming, as well as the functions of logic and reason.  You know that you dream.  You know that you think.  Those are direct experiences.  Anytime you use instruments to probe into the nature of reality, you are looking at a kind of secondary evidence, no matter how excellent the instruments may be.  The subjective evidence of dreaming, for example, is far more “convincing” and irrefutable than is the evidence for an expanding universe, black holes, or even atoms and molecules themselves.  Although instruments can indeed be most advantageous in many ways, they still present you with secondary rather than primary tools of investigation – and they distort the nature of reality far more than the subjective attributes of thoughts, feelings, and intuitions do.

The human consciousness has not, therefore, developed the best and most proper “tool” with which to examine the nature of reality.  It is because you have used other methods that much evidence escapes you – evidence that would show that the physical universe exists in quite different terms than is supposed.

You are taught not to trust your subjective experience, which means that you are told not to trust your initial and primary connection with reality.

Evidence for reincarnation is quite available.  There are enough instances of it, known or tabulated, to make an excellent case; and beside this there is evidence that remains psychologically invisible in your private lives, because you have been taught not to concentrate in that direction.

There is enough evidence to build an excellent case for life after death.  All of this involves direct experience – episodes, encountered by individuals, [that are] highly suggestive of the after death hypothesis; but the hypothesis is never taken seriously by your established sciences.  There is far more evidence for reincarnation and life after death than there is, for example, for the existence of black holes.  Few people have seen a black hole, to make the most generous statement possible, while countless people have had private reincarnational experiences, or encounters that suggest the survival of the personality beyond death.

Those experiences are usual.  They have been reported by peoples of all kinds and in all ages, and they represent a common-sense kind of knowledge that is frowned upon by the men of the learned universities.  Throughout this book, we will often be talking about experiences that are encountered in one way or another by most people, but are not given credence to on the part of the established fields of knowledge.  Therefore, dreams will be considered throughout the book in various capacities as they are related through genetics, reincarnation, culture, and private life.  We will also be considering the matter of free will and its role in individual value fulfillment.

Session 908

dreams, evolution, value fulfillment: Session 908

The reasoning mind represents human mental activity in a space and time context, as mentioned earlier.

Again, it is involved with the trial-and-error method.  It sets up hypotheses, and its very existence is dependent upon a lack of available knowledge – knowledge that it seeks to discover.

In the dreaming state the characteristics of the reasoning mind become altered, and from a waking viewpoint it might seem distorted in its activity.  What actually happens, however, is that in the dreaming state you are presented with certain kinds of immediate knowledge.  It often appears out of context in usual terms.  It is not organized according to the frameworks understood by the reasoning portions of your mind, and so to some extent in dreams you encounter large amounts of information that you cannot categorize.

The information may not fit into your recognizable time or space slots.  There are, in fact, many important issues connected with the dreaming state that can involve genetic activation of certain kinds: information processing on the part of the species, the insertion or reinsertion of civilizing elements – and all of these are also connected with the reincarnational aspects of dreaming.

I have not touched upon some of these subjects before, since I wanted to present them in that larger context of man’s origins and historic appearance as a species.  I also wanted to make certain points, stressing the importance of dreams as they impinge upon and help form cultural environments.  Dreams also sometimes help in showing the pathways that can be taken to advantage by an individual, or by a group of individuals, and therefore help clarify the ways in which free will might most advantageously be directed.  So, I hope to cover all of these subjects.

Let us first of all return momentarily to the subject of the reasoning mind, its uses and characteristics.  It seems to the reasoning mind that that it must look outside of itself for information, for it operates in concert with the physical senses, which present it with only a limited amount of information about the environment at any given time.  The physical eyes cannot see today the dawn that will come in the morning.  The legs today cannot walk down tomorrow’s street, so if the mind wants to know what is going to happen tomorrow, or what is happening now, outside of the physical senses’ domain, then it must try through reason to deduce the information that it wants from the available information that it has.  It must rely upon observation to make its deductions accordingly.  In a fashion, it must divide to conquer.  It must try to deduce the nature of the whole it cannot perceive from the portions that are physically available.

Children begin to count by counting on their fingers.  Later, fingers are dispensed with but the idea of counting remains.  There have been people throughout history who mentally performed mathematical feats that appear most astounding, and almost in a matter of moments.  Some, had they lived in your century, would have been able to outperform computers.  In most cases where such accomplishments show themselves, they do so in a child far too young to have learned scientific mathematical procedures to begin with, and often such feats are displayed by people who are otherwise classified as idiots, and who are incapable of intellectual reasoning.

Indeed, when a child is involved, the keener his use of the reasoning mind becomes the dimmer his mathematical abilities grow.  Others, children [or adults] who would be classified as mentally deficient, can tell, or have been able to tell, the day of the week that any given date, past or present, would fall upon.  Others have been able, while performing various tasks, to keep a precise count of the moments from any given point in time.  There have been children, again, with highly accomplished musical abilities, and great facility with music’s technical aspects – all such accomplishments before the assistance of any kind of advanced education.

Now, some of those children went on to become great musicians, while others lost their abilities along the way, so what are we dealing with in such cases?  We are dealing with direct knowing.  We are dealing with the natural perceptions of the psyche, at least when we are speaking in human terms.  We are dealing with natural, direct cognition as it exists before and after man’s experience with the reasoning mind.

Some of those abilities show themselves in those classified as mentally deficient simply because all of the powers of the reasoning mind are not activated.  In children under such conditions, the reasoning mind has not yet developed in all of its aspects sufficiently, so that in a certain area direct cognition shines through with its brilliant capacity.

Direct cognition is an inner sense.  In physical terms, you might call it remote sensing.  Your physical body, and your physical existence, are based upon certain kinds of direct cognition, and it is responsible for the very functioning of the reasoning mind itself.  Scientists like to say that animals operate through simple instinctive behavior, without will or volition: It is no accomplishment for a spider to make its web, a beaver its dam, a bird its nest, because according to such reasoning, such creature cannot perform otherwise.  The spider must spin his web.  If he chooses not to, he will not survive.  But by the same reasoning – to which, of course, I do not subscribe – you should also add that man can take no credit either for his intellect, since man must think, and cannot help doing so.

Some pessimistic scientists would say: “Of course”, for man and animal alike are driven by their instincts, and man’s claim to free will is no more than illusion.

Man’s reasoning mind, however, with its fascinating capacity for logic and deduction, and for observation, rests upon a direct cognition – a direct cognition that powers his thoughts, that makes thinking itself possible.  He thinks because he knows how to think by thinking, even though the true processes of thought are enigmas to the reasoning mind.

In dreams the reasoning mind loosens its hold upon perception.  From your standpoint, you are almost faced with too much data.  The reasoning mind attempts to catch what it can as it reassembles its abilities toward waking, but the net of its reasoning simply cannot hold that assemblage of information.  Instead it is processed at other levels of the psyche.  Dreams also involve a kind of psychological perspective with which you have no physical equivalent – and therefore such issues are most difficult to discuss.

The reasoning mind is highly necessary, effective, and suitable for physical existence, and for the utilization of free will, which is very dependent upon perception of clearly distinguishable actions.  In the larger framework of existence, however, it is simply one of innumerable methods of organizing data.  A psychological filing system, if you prefer.

Your dreaming self possesses psychological dimensions that escape you, and they serve to connect genetic and reincarnational systems.  You must, again, realize that the self that you know is only a part of your larger identity – an identity that is [also] historically actualized in other times than your own.  You must also understand that mental activity is of the utmost potency.  You experience your dreams from your own perspective, as a rule.  I am simply trying to give you a picture of one kind of dream occurrence, or to show you one picture of dream activity of which you are not usually aware.

If you are having a dream as yourself from your own perspective, another reincarnational self may be having the same dream from its perspective – in which, of course, you play a minor role.  In your dream, that reincarnational self may appear as a minor character, quite on the periphery of your attention, and if the dream were to include an idea, say, for a play or an invention, then that play or invention might appear as a physical event in both historic times, to whatever degree it would be possible for the two individuals living in time to interpret that information.  But culture throughout the ages was spread by more than physical means.  Abilities and inventions were not dependent upon human migrations, but those migrations themselves were the result of information given in dreams, telling tribes of men the directions in which better homelands could be found.

ASIDE: Direct Cognition

Direct cognition: You know what you know.

(To Rob): Your knowledge knows how to flow through the techniques you have learned, to use them and become part of them, so that a painting emerges with a spontaneous wisdom.  That is what you are learning.  That is what the painting shows.  That is where you are.

To some extent each vision, each subject matter, will itself make minute alterations in technique if you allow it to.  Your impulses have shadings as your colors do.  They should mix and merge with your brushstrokes, so that the idea of your subject matter is almost magically contained in each spot of paint, and that is what you are learning.  Or rather, you are learning to take advantage of your direct cognition.

Session 907

dreams, evolution, value fulfillment: Session 907

Chapter Six.  Now: Any real discussion of genetic heritage must also bring up questions involving free will and determinism, and to some extent those issues must also lead to questions concerning the nature of the reasoning mind itself.

Reasoning, as you are familiar with it, is the result of mental or psychic processes functioning in a space-time context, and in a particular fashion.  To some extent, then, reasoning – again as you are familiar with it – is the result of a lack of available knowledge.  You try to “reason things out”, because the answer is not in front of you.  If it were, you would “know”, and hence have no need to question.

The reasoning mind is a uniquely human and physical phenomenon.  It depends upon conscious thinking, problem-solving methods, and it is a natural human blossoming, a spectacular mental development in its own framework of activity.

Your technology is one of the results of that reasoning mind.  That “reasoning” is necessary, however, because of the lack of a larger, immediate field of knowledge.  Thoughts are mental activity, scaled to time and space terms so that they are like mental edifices built to certain dimensions only.  Your thoughts make you human.

Other creatures have their own kinds of mental activity, however.  They also have different kinds of immediate perceptions of reality.  All species are united by their participation in emotional states, however.  It is not just that all species of life have feeling, but that all participate in dimensions of emotional reality.  It has been said that only men have a moral sense, that only men have free will – if indeed free will is possible at all.  The word “moral” has endless connotations, of course.  Yet animals have their own “morality”, their own codes of honor, and their own impeccable sense of balance with all other creatures.  They have loving emotional relationships, complicated societies, and in a certain sense at least – an important one – they also have their arts and sciences.  But those “arts and sciences” are not based upon reasoning, as you understand it.

Animals also possess independent volition, and while I am emphasizing animals here, the same applies to any creature, large or small: insect, bird, fish, or worm; to plant life; to cells, atoms, or electrons.  They possess free will in relationship to the conditions of their existence.

The conditions of existence are largely determined by genetic structure.  Free will must then of course function in accordance with genetic integrity.  Genetic structure makes possible physical organisms through which life is to be experienced, and to a large extent that structure must determine the kind of action possible in the world, and the way or ways in which volition can be effectively expressed.

The beaver is not free to make a spider web.  In human beings, the genetic structure largely determines physical characteristics such as height, color of eyes, color of hair, color of skin – and, of course, more importantly, the number of fingers and toes, and the other specific physical attributes of your specieshood.  So physically, and on his physical attributes alone, a man cannot use his free will to fly like a bird, or to perform physical acts for which the human body is not equipped.

The body is equipped to perform far better, in a variety of ways, than you give it credit for, however – but the fact remains that the genetic structure focuses volition.  The genetic apparatus and the chromosomal messages actually contain far more information than is ever used.  That genetic information can, for example, be put together in an infinite number of ways.  The species cares for itself in the event of any possible circumstances, so that the genetic messages also carry an endless number of triggers that will change genetic combinations if this becomes necessary.

Beyond that, however, genetic messages are coded in such a way that there is a constant give-and-take between those messages and the present experience of any given individual.  That is, no genetic event is inevitable.

Now besides this physical genetic structure, there is an inner bank of psychic information that in your terms would contain the “past” history – the reincarnational history – of the individual.  This provides an overall reservoir of psychic characteristics, leanings, abilities, knowledge, that is as much a part of the individual’s heritage as the genetic structure is a part of the physical heritage.

A person of great intelligence may be born from a family of idiots, for example, because of that reincarnational structure.  Musical ability may thus appear complete with great technical facility, regardless of family background, genetically speaking, and again, the reincarnational bank of characteristics accounts for such events.  That inner reincarnational psychic structure is also responsible for triggering certain genetic messages while ignoring others, or for triggering certain combinations of genetic messages.  In actuality, of course – say that I smiled – all time is simultaneous, and so all reincarnational lives occur at once.

Perhaps an analogy will help.  An actor throwing himself or herself into a role, even momentarily lost in the part, is still alive and functioning as himself or herself in a context that is larger than the play.  The character in the play is seemingly alive (creatively) for the play’s duration, perception being limited to that framework, yet to play that role the actor draws upon the experience of his own life.  He brings to bear his own understanding, compassion, artistry, and if he is a good actor, or if she is, then when the play is over the actor is a better person for having played the role.

Now in the greater framework of reincarnational existences you choose your roles, or your lives, but the lines that you speak, the situations that you meet, are not predetermined.  “You” live or exist in a larger framework of activity even while you live your life, and there is a rambunctious interplay between the yous in time and the you outside of time.

The you inside of time adopts a reasoning mind.  It is a kind of creative psychological face that you use for the purposes of your life’s drama.  This psychological face of our analogy has certain formal, ceremonial features, so that you mentally and psychologically tend to perceive only those data that are available within the play’s formal structure.  You cannot see into the future, for example, or into the past.

You reason out your position.  Otherwise your free will would have no meaning in a physical framework, for the number of choices available would be so multitudinous that you could not make up your mind to act within time.  With all the opportunities of creativity, and with your own greater knowledge instantly available, you would be swamped by so many stimuli that you literally could not physically respond, and so your particular kinds of civilization and science and art could not have been accomplished – and regardless of their flaws they are magnificent accomplishments, unique products of the reasoning mind.

Without the reasoning mind the artist would have no need to paint, for the immediacy of his mental vision would be so instant and blinding, so mentally accomplished, that there would be no need to try any physical rendition of it.  So nowhere do I ever mean to demean the qualities or excellence of the reasoning mind as you understand it.

You have, however, become so specialized in its use, so prejudiced in its favor, that your tendency is to examine all other kinds of consciousness using the reasoning mind as the only yardstick by which to judge intelligent life.  You are surrounded everywhere by other kinds of consciousness whose validity you have largely ignored, whose psychic brotherhood you have dismissed – kinds of consciousness in the animal kingdom particularly, that deal with a different kind of knowing, but who share with you the reality of keen emotional experience, and who are innately aware of biological and psychic values, but in ways that have escaped your prejudiced examination.

To some extent that emotional reality is also expressed at other levels – as your own is – in periods of dreaming, in which animals, like men, participate in a vast cooperative venture that helps to form the psychological atmosphere in which your lives must first of all exist.

ASIDE: Esthetics

All creatures of whatever degree have their own appreciation of esthetics.  Many such creatures merge their arts so perfectly into their lives that it is impossible to separate the two: the spider’s web, for example, or the beaver’s dam – and there are endless other examples.  This is not “blind instinctive behavior” at all, but the result of well-ordered spontaneous artistry.

Art is not a specifically human endeavor, though man likes to believe that this is so.  Art is above all a natural characteristic.  I try to straddle your definitions – but flowers, for example, in a fashion see themselves as their own artistic creations.  They have an esthetic appreciation of their own colors – a different kind, of course, than your perception of color.  But nature seeks to outdo itself in terms that are most basically artistic, even while those terms may also include quite utilitarian purposes.  The natural man, then, is a natural artist.  In a sense, painting is man’s natural attempt to create an original but coherent, mental yet physical interpretation of his own reality – and by extension to create a new version of reality for his species.

You are still learning.  Your work is still developing.  How truly unfortunate you would be if that were not the case!  There is always a kind of artistic dissatisfaction that any true artist feels with work that is completed, for he is always aware of the tug and pull, and the tension, between the sensed ideal and its manifestation.  In a certain fashion the artist is looking for a creative solution to a sensed but never clearly stated problem or challenge, and it is an adventure that is literally unending.  It must be one that has no clearly stated destination, in usual terms.  In the most basic of ways, the artist cannot say where he is going, for if he knows ahead of time he is not creating but copying.

The true artist is involved with the inner workings of himself with the universe – a choice, I remind you, that he or she has made, and so often the artist does indeed forsake the recognized roads of recognition.  And more, seeing that, he often does not know how to assess his own progress, since his journey has no recognizable creative destination.  By its nature art basically is meant to put each artist of whatever kind into harmony with the universe, for the artist draws upon the same creative energy from which birth emerges.

Session 906

dreams, evolution, value fulfillment: Session 906

Viruses as part of the body’s overall health system, and viruses as biological statements.

Viruses serve many purposes, as I have said before.  The body contains all kinds of viruses, including those considered deadly, but those are usually not only harmless, or inactive, but beneficial to the body’s overall balance.

The body maintains its vitality not only through the physical motions and agility that you perceive, but by microscopic agility, and actions within microseconds, that you do not perceive.  There is as much motion, stimulation, and reaction in the interior bodily environment as the body meets through its encounters with the exterior environment.  The body must now and then “flush its systems out”, run through its repertoire, raise its temperature, activate its hormonal actions more strongly.  In such ways it keeps its system of immunities clear.  That system operates always.  To some extent, it is a way that the body distinguishes between self and nonself.

In certain fashions, that system also keeps the body from squandering its energies, preserving biological integrity.  Otherwise it would be as if you did not know where your own house began or ended, and so tried to heat the entire neighborhood.  So, some indispositions “caused by viruses” are accepted by the body as welcome triggers, to clean out that system, and this applies to your present indispositions.

More is always involved, however, for those viruses that you consider communicable do indeed in one way or another represent communications on a biological level.  They are biological statements, literally social communications, biologically made, and they can be of many kinds.

When a skunk is frightened, it throws off a foul odor indeed, and when people are frightened they react in somewhat the same fashion at times, biologically reacting to stimuli in the environment that they consider alarming.  They throw off a barrage of “foul viruses” – that is, they actually collect and mobilize from within their own bodies viruses that are potentially harmful, biologically trigger these, or activate them, and send them out into the environment in self-protection, to ward off the enemy.

In a fashion, this is a kind of biological aggression.  The viruses, however, also represent tensions that the person involved is getting rid of.  That is one kind of statement.  It is often used in a very strong manner in times of war, or great social upheaval, when people feel frightened.

Now, your friend had been to the Olympics (at Lake Placid, New York), and he was charged by the great physical vitality that he felt watching that athletic panorama.  [Because of that, and for other personal reasons], he could find no release for the intense energy he felt, so he got rid of it, protected himself, and threw out his threatening biological posture: the viruses.

Your bodies had not received any such goodies in some time, so they exuberantly used them as triggers to regenerate the immune systems.

Many people had such reactions as your friend’s, coming from the Olympics, in that they did not know how to use and release their own energies – as if they themselves felt put in an inferior position in comparison to such achievements.

There are all kinds of biological reactions between bodies that go unnoticed, and they are all basically of a social nature, dealing with biological communications.  In a fashion, viruses again, are a way of dealing with or controlling the environment.  These are natural interactions, and since you live in a world where, overall, people are healthy enough to contribute through labor, energy, and ideas, health is the dominating ingredient – but there are biological interactions between all physical bodies that are the basis for that health, and the mechanisms include the interactions of viruses, and even the periods of indisposition, that are not understood.

All of this has to do with man’s intent and his understanding.  The same relationships, however, do not only exist between human bodies, of course, but between man and the animals and the plants in the environment, and is part of the unending biological communication that overall produces the vitality of physical experience.

One note to Ruburt on vitamins: They are most effectively used for periods of two or three weeks, where they act as stimuli and reminders to the body.  Then drop their use for two or three weeks, so that the body then produces by itself those elements you have reminded it you want.  Any steady use of vitamins is not to your overall benefit, for you give the body what it needs too easily, and its ability to produce such material on its own becomes sluggish.

Certain “diseases” are protections against other diseases, and the body on its own is its own excellent regulator.

Obviously, those abilities operate best when you trust them.  The body’s systems know what diseases are in the air, so to speak, and will often set up countermeasures ahead of time, giving you what you experience as an indisposition of one kind or another – but an indisposition that is actually a statement of prevention against another condition.

There is great traffic flow in a city: A body knows how to leap out of the way in a moment’s time from an approaching car.  In the interior physical environment there is far greater traffic flow.  There are decisions made in periods of time so brief you cannot imagine them – reactions that are almost over before they begin, reactions so fast you cannot perceive them as the body responds to its inner reality, and to all the stimuli from the exterior environment.  The body is an open system.  As solid as it seems to you, there are constant chemical reactions between it and the world, electromagnetic adjustments, alterations of balance, changes of relationships – alterations that occur between the body and its relationship with every other physical event, from the position of the planets and moon and the sun, to the position of the smallest grain of sand, to the tiniest microbe in anyone’s intestine.

All of those adjustments are made without your conscious notice, and yet fit in with your overall purposes and intents.

Session 905

CHAPTER 6: Genetic Heritage and Reincarnational Predilections

Session 905

We have been trying to form some kind of a neurological bridge in order to convey some particularly pertinent material for our book.  This is the cause of Ruburt’s sense of disorientation.

He did pick up our next chapter heading: “Genetic Heritage and Reincarnational Predilections”, and I am trying to give him this other material at different levels.  Then later it will indeed be translated into suitable English sentences.

We are also dealing with probabilities, and the information has to do with those data you finally accept as physical experience, why you accept it, where it comes from, and where those events “go” that you do not experience.  All of this is connected with the genetic information that any individual receives from the biological bank that belongs to the species at large, and from the inner reincarnational bank.  We will see that Ruburt receives the information that he needs at the necessary levels, so that the material can be verbalized.  All of this is intimately connected with those areas in which free will can be utilized, freely, to turn probable events into physically perceived ones.

I am coming through now simply to give you this explanation.  On his own levels also, Ruburt is undergoing rather accelerated healing processes – you might say at microscopic levels.

One point before I close for this evening: He was quite correct in his interpretation as he watched your expression one evening while you slept – and it was no coincidence that he awakened to see it.  You were deeply involved in overall healing processes of your own, in which certain comprehensions on your part were conveyed to the various organs of your body, so that your body came into a far better overall relationship.  That relationship was also responsible for [your] eye improvements, and Ruburt was able to perceive differences in you before you were aware of them at all.

Ruburt’s sense of disorientation is also partially the result of healing processes within his own body, and altering relationships – again, at intimate microscopic levels – which send their new “healing tremors” upward through the various formations of matter, so tell him to enjoy it.

Session 904 time and reincarnation

dreams, evolution, value fulfillment: Session 904

The emergence of action within a time scheme is actually one of the most important developments connected with the beginning of your world.

The Garden of Eden story in its most basic sense refers to man’s sudden realization that now he must act within time.  His experiences must be neurologically structured.  This immediately brought about the importance of choosing between one action and another, and made acts of decision highly important.

This time reference is perhaps the most important within earth experience, and the one that most influences all creatures.  In experience or existence outside of time, there is no necessity to make certain kinds of judgments.  In an out-of-time reference, theoretically speaking now, an infinite number of directions can be followed at once.  Earth’s time reference, however, brought to experience a new brilliant focus – and in the press of time, again, certain activities would be relatively more necessary than others, relatively more pleasant or unpleasant than others.  Among a larger variety of possible actions, man was suddenly faced with a need to make choices, that within that context had not been made “before”.

Speaking in terms of your time, early man still had a greater neurological leeway.  There were alternate neurological pathways that, practically speaking, were more available than now.  They still exist now, but they have become like ghostly signals in the background of neurological activity.

This is, again, difficult to explain, but free will operates in all units of consciousness, regardless of their degree – but it operates within the framework of that degree.  Man possesses free will, but that free will operates only within man’s degree – that is, his free will is somewhat contained by the frameworks of time and space.

He has free will to make any decisions that he is able to make.  This means that his free will is contained, given meaning, focused, and framed by his neurological structure.  He can only move, and he can only choose therefore to move, physically speaking, in certain directions in space and time.  That time reference, however, gives his free will meaning and a context in which to operate.  We are speaking now of conscious decisions as you think of them.

You can only make so many conscious decisions, or you would be swamped and caught in a constant dilemma of decision making.  Time organizes the available choices that are to be made.  The awakening mentioned earlier, then, found man rousing from his initial “dreaming condition”, faced suddenly with the need for action in a world of space and time, a world in which he must choose among probable actions – and from an infinite variety of those choose which events he would physically actualize.  This would be an almost impossible situation were the species – meaning each species – not given its own avenues of expression and activity, so that it is easier for certain species to behave in certain manners.  And each species has its own overall characteristics and propensities that further help it define the sphere of influence in which it will exert its ability to make choices.

Each species is endowed also, by virtue of the units of consciousness that compose it, with an overall inner picture of the condition of each other species, and further characterized by basic impulses so that it is guided toward choices that best fulfill its own potentials for development while adding to the overall good of the entire world consciousness.  This does not curtail free will any more than man’s free will is curtailed because he must grow from a fetus into an adult instead of the other way around.

The differences among all species are caused by this kind of organization, so that areas of choice are clearly drawn, and areas of free activity clearly specified.  The entire gestalt of probable actions, therefore, is already focused to some degree in the species’ differentiations.  In the vast structure of probable activity, however, far more differentiation was still necessary, and this is provided for through the inner passageways of reincarnational existence.

Each person, for example, is born with his or her uniquely individual set of characteristics and abilities, likes and dislikes.  Those serve to organize individual action in a world where an infinite number of roads are open – and here again, private impulses are basically meant to guide each individual toward avenues of expression and probable activities suited best to his or her development.  They are meant, therefore, as aids to help organize action, and to set free will more effectively into motion.  Otherwise, free will would be almost improbable in practical terms: Individuals would be faced by so many choices that any decisions would be nearly impossible.  Essentially, the individual would have no particular leaning toward any one action over any other.

“By the time” that the Garden of Eden tale reached your biblical stories, the entire picture had already been seen in the light of concepts about good and evil that actually appeared, in those terms, a long time later in man’s development.  The inner reincarnational structure of the human psyche is very important in man’s physical survival.  Infants dream of their past lives, remembering, for example, how to walk and talk.  They are born with the knowledge of how to think, with the propensity for language.  They are guided by memories that they later forget.

In time’s reference, the private purposes of each individual appear also in the larger historical context, so that each person forms his corner of his civilization – and all individuals within a given time period have private and overall purposes, challenges that are set, probable actions that they will try to place within history’s context.