The "Introduction" and "Key Points" of this chapter were summarized by an AI editor based on the main text below; they are not words spoken by Mike during the lecture. The main text comes from Mike's commentary, and the blockquotes are Seth's original words (the portions Mike read aloud).
Introduction
This chapter points out that human existence depends on cooperation with other species and the environment, that nature is humanity's guardian, and that humans are the thinking part of nature. Seth uses the metaphor of government to explain the reasoning mind, showing that paranoid reasoning over-mobilizes and harms the body, and needs proper adjustment. The mind is a process of reasoning rooted in nature; humans are born with trust and knowledge, and trust is a basic attribute of reasoning. Finally, using Ruburt's physical progress as an example, it shows that trusting life can naturally promote healing.
Key Points of This Chapter
- Human existence is the result of support from nature and other species; nature is the true guardian of humanity.
- The reasoning mind is like a government; when it becomes paranoid, it over-mobilizes, restricts the freedom of the body's cells, and may even provoke rebellion.
- The human mind is a process rather than a finished thing, and its source lies in the natural, intuitive "magical reasoning."
- Every life is born with trust, and trust is a fundamental attribute of reasoning.
- Ruburt's physical progress came from allowing himself to trust life, after which the healing process flowed naturally.
Main Text
Session 8: Nature Is Humanity's Caretaker, Nature's Magical Reasoning and Trust
This session began at 8:55 p.m. on Wednesday, September 3, 1980.
First, look at the title. This title is not translated very well -- actually, this whole book is not translated very well, in my opinion. It probably was not translated by Ms. Wang Jiqing herself, but by her assistant or helper. This book is very thin, quite a thin book; I suspect she may have wanted to train someone on her team. There are many problems in the translation, which I will mention later. For example, the title: the original uses "caretaker," but the Chinese translation rendered it as "watchman." Here "watchman" is not good; "guardian" would be better.
On Monday Jane did not hold a session; she seemed too relaxed. Actually, at that time she was experiencing many beneficial physical changes -- she did not hold the session, but her body was changing, so much so that she did not much want to concentrate. Tonight was quite hot and humid, and the temperature was over eighty degrees Fahrenheit during the session, which made Jane quite uncomfortable. If it had not been because there was no session on Monday, I would not have held one tonight -- Jane herself said that.
The physical progress in her body is continuing and improving in the overall way Seth said it would happen. This morning I noticed that Jane's knees can do considerably more than they could last month -- her lower legs can swing forward and back four inches. Think about it: before, she could not even swing them through a range of four inches; her lower legs and knees were basically stiff and locked together. So being able to swing four inches is already a big improvement. She is walking better than before, and in the middle of the morning and afternoon she rests on the bed for about half an hour each time; most of that time she spends taking notes, writing poems, and so on.
Rob said: I am busy sorting out various chronologies as background and reference material for writing the notes for the next Seth book, Dreams, "Evolution," and Value Fulfillment. Today I am also preparing chronologies for a Dutch publisher and for the filmmaker who acquired the film rights to Jane's novel The Oversoul Seven trilogy.
Then, in a soft voice, Seth came. Seth said good evening. He said good evening, Seth.
"Now" is actually a signal Seth and Rob agreed on, indicating that the transmission of content is beginning. Every time Seth said this to him, the word "Now" did not have to be typed out, but Rob is also a very stubborn person, and he insisted on typing it out. "Now" is a bit like saying: begin, let's start writing.
Now, human beings like to think of themselves as the caretakers of nature and the world.
This is something we human beings often say: we are the guardian of nature, the caretaker of the natural world, the guardian of the earth, and so on. But what is actually the case?
Actually, at least in this regard, it is more appropriate to say that nature is mankind's caretaker. Or, in physical terms, human existence is the result of the graceful support of nature and all other species.
In other words, human existence is actually the result of a graceful support by nature and other species; this is closer to the facts. Human beings are not the guardians of nature; rather, nature is humanity's guardian -- the natural world and other species are a firm support for human existence. That is the fact.
Without those other species, the human beings you know would not exist.
Yes, we all know this: without other species, human beings could not exist.
Indeed, without the continuing cooperation among those species themselves, and their interrelationship with the environment, humanity also would not exist.
This part is simple, so I won't explain it.
Like all species, man has his purpose within nature.
This is interesting. Every other species has its own purpose in the natural world, and human beings also have their own purpose in the natural world.
And as you understand, man thinks in his own way, but he is also the part of nature that thinks.
Again, in terms of your understanding of the word "thinking," he is that thinking part.
This passage is not so easy to understand all at once. Let me put it simply. He is saying that human beings, like other species, exist within nature, and nature has a purpose for their existence. Then he goes on to say that, according to what we understand, we human beings think in our own human way -- our way of thinking is certainly different from the way animals think, and different from the way grass, flowers, and trees think. But he also wants to tell you that human beings are actually the part of nature that thinks.
What does that mean? Let us suppose we regard the entire earth as a person. Among human beings, the various species, and all things on earth, what are human beings? Human beings are like a brain of the earth -- they are the part of the earth that can think. So when he calls man the part of nature that thinks, he means that human beings are the thinking part of the natural world. Interesting, isn't it?
But again, because of our ordinary understanding of "thinking" and of thought, from that angle we human beings are also a part of this thinking. A part of what thinking? Let us ourselves think about the word "human being" -- this species called humanity, and the purpose and meaning of human existence. When we are thinking, when we are thinking about human affairs within nature, we are living inside our own thinking. If there were no human thinking, this very question would not exist.
I don't know whether you can understand what he means: we human beings actually live inside our human thinking. If human beings had no thinking, no consciousness, then all these questions would no longer exist. So he says that man is that thinking part -- humanity itself is a part of human thinking. That is one point.
Then through this he is saying: to the natural world, human beings are also the part of nature that can think. This is very profound; if you have time, understand this passage carefully -- if you can think it through, it can raise you a great deal at once.
It can also be said that man deals with the effect of thought upon nature. He adds to the rest of nature; he adds more nature; therefore he adds a different kind of psychic organization that nature itself requires, anticipates, and desires.
Animals do not read or write books.
Animals do not read or write books, but they do read nature directly through the categories of their experience and through intuitive knowing -- they read nature in a way different from human beings.
Man's reasoning mind adds to itself, and adds to nature, a layer of atmosphere, which is, for example, the same as the atmosphere surrounding the earth.
Because human beings think, the reasoning ability of human beings adds to nature a layer of something like an atmosphere -- invisible but truly existing, and also part of nature. He uses this as a vivid metaphor: if the atmosphere outside the earth exists and is an indispensable part of the earth's existence, then human existence, human reasoning ability, and the human capacity to think are like the earth's atmospheric layer. It is thought: invisible and intangible, yet truly existing and highly effective.
To a large degree, the thinking mind directs the activity of great spontaneous forces, and the mode of the energy cellar organization of cells is the captain of the body's great energy source. The reasoning mind defines, judges, and deals with the physical objects of the world, and also deals with the currently prevailing cultural interpretations.
What does he mean by this? The consciousness that can think directs a great spontaneous force -- it directs the spontaneous force of our body itself. And this "energy-cellular organizational form" -- such an organization does not actually exist; it exists only on a certain level, and there is no such thing in the body's tissues. What is meant by energy-cellular organization? It means the organization of energy. The energy of the human body is the captain of the body's great energy source; it commands and mobilizes this energy, and directs the body's spontaneous force.
To put it simply: your thoughts determine your actions. Your thoughts drive the body's actions, mobilize the energy within your body, and direct your muscular and skeletal movement system, causing your body to act -- all of this is determined by your thoughts. It directs; it is the foremost command of the body's spontaneous actions.
Then he says that your reasoning mind can define, judge, and deal with the physical world, and also deal with the currently prevailing cultural interpretations and cultural understanding. In the previous session he talked about how our human reasoning ability or intelligence has a strong cultural background; here he explains that a bit.
Now for the moment, think of our own government in idealized terms.
Now he gives an example. When it is hard for you to understand the relationship between nature and human beings, and also hard to understand the relationship between human thought and the natural world -- how human existence and human thought add to the part of nature? Because human beings are themselves part of nature, so the increase of human thought and the existence of human thought are also a need of nature. Nature needs human thought, and human thought is both part of nature -- existing like the air in nature, truly existing -- and also the thinking part of nature.
Then he begins to give an example: he says if it is hard for you to understand the relationship between these things, I will give one example and you will understand.
Each citizen is an independent individual, but each has his own life and interests, all completely different. If the government possesses their loyalty -- and by loyalty I mean authorization -- and uses their energy, it can benefit most people.
Remember, it is most people, not all people. The government must ensure that most people benefit. The government is composed of citizens, and the citizens authorize the government to use all of their energy. If we regard each person as an energy cell, then the whole society, the whole country, and the whole government become an organization of energy cells. If one person is one energy cell, then the whole society or the country is an organization of energy cells, and it is the source of all this energy, a captain.
Each energy cell gives its energy to its own head, to its own captain, to this government, and the government uniformly allocates and directs it. Of course, you have your own interests and your own life, and that is yours. Just as with the government itself, everyone benefits, and the government itself also benefits -- when most people benefit, the government itself also benefits.
Yet you cannot really point out what the government is.
When you really want to ask what exactly the government is, or what represents the government, you can point out the presidential palace, which is its center of power, the parliament or people's congress and the like, which is its legislative body, and then various other government agencies. You can name them, but the government is composed of many people and extends all the way down to its humblest citizens -- to the citizens at the very bottom.
A citizen who works in an agency of this government, as a staff member at the lowest level of government functions, is just one person. But the government can direct energy, direct goods, commercial rights, and so on, as well as military affairs, diplomacy, national defense, education -- every aspect. The power of the government is very great, and although it is composed of each concrete but minute energy unit, the energy gathered from these energy units is extremely powerful.
The people rely on the government to define the conditions of the world realistically, and to have appropriate intelligence about the activities of foreign countries, and also to maintain proper communications with other governments, and so on.
This is how the government is positioned in the world: every country has a political regime, and every regime maintains exchanges with other regimes, contacts one another, and also signs agreements, and so on.
Now, in certain important respects, the reasoning mind is like the government in this analogy.
If the person in power is paranoid, then he will grossly overestimate the danger of any given situation at any given time. If a paranoid person becomes the leader of a government, he will say: "Oh dear, we are in great danger; everyone in the world wants to harm me, everyone around us wants to harm us. We must develop armed force and build up the military. So that no one can harm us, we must prepare in advance, even prepare to threaten and strike." They will overreact, or over-mobilize, spending a disproportionate amount of weight, energy, and time on national defense -- spending large amounts of time, energy, and money on military defense -- and thereby depriving other areas of energy. Because for a country, energy resources are limited; when it uses its resources all on national defense, the other areas will inevitably be reduced.
When paranoid beliefs are in power, the reasoning mind operates in the same way. Therefore it tells all the citizens -- here he uses the human body as an example, where cells are like citizens -- that all of them must be mobilized, be on alert, cut all unnecessary activities, and so on. He treats the reasoning mind as the government, and treats the cells of the human body as individual citizens, so that you can better understand how this reasoning mind actually works.
When the government is paranoid, it even begins to curtail the freedom of its own people. It does not approve of behaviors that the people could accept in a freer era; it does not want the people to gain more freedom. The same situation also applies to the conscious mind in this case -- and the same is true in the human body. When a person's conscious mind is excessively paranoid or excessively pessimistic, it also makes the cells of its own body very uncomfortable, restricts the degrees of freedom of the body's cells, does not allow them to be happy, does not allow them to be well, and keeps them constantly prepared, preparing for dangers, fears, and possible terrible things that may be faced in the future.
The people can finally rebel too -- people can rebel, just as cells can also rebel. Perhaps they will take certain steps, maybe not an outright rebellion, but a coup or other forms of resistance, to make sure their freedom is restored. The cells of the body will do the same.
When a person is extremely paranoid, paranoid to the extreme, what happens? In daily life, a person who is paranoid to the extreme will go mad. After going mad, he will completely release himself, become entirely unrestrained, and go to the other extreme. In Seth's terms, all the cells in your body riot and revolt, overthrowing your reasoning mind. The reasoning mind makes every cell in the body uncomfortable, tense, and without freedom, and over the long run those cells will no longer put up with it. So the cells collectively rise up to overthrow your reasoning mind, causing you to lose your reason, and finally you become a mad, half-silly person.
Therefore, although what we want is to ensure that the conscious mind and its reasoning processes can make appropriate adjustments to the nature of the world and to each individual citizen within it.
We need to ensure the effective working process of the reasoning mind, and ensure that it benefits the whole world and the people in it. There must be a balance here, which is why he uses the phrase "appropriate adjustments" -- you cannot guarantee every group and every interest, but you must guarantee most people. This is the importance of most people. So you need, on the premise of caring about the whole world and the interests of most people, to ensure that your reasoning mind can operate effectively -- every decision of the government should benefit most people, and should also benefit the whole government. You cannot be paranoid; you cannot say it only benefits the government but does no good to most people, or only benefits a small minority while most people get no benefit. None of that will do.
Later I will come back to talk about the person in nature -- the purpose of the conscious mind of the person in nature -- and part of that discussion will be put into the book Dreams, "Evolution," and Value Fulfillment.
The human mind is really more of a process, rather than a finished thing.
It is not like an arm and a leg -- here the translation is wrong; it should be "rather than." Be sure to remember this: the translation is wrong. There are many wrong places in this book's translation; I won't point them all out -- if you are interested, you can find the original text to read. Beginning at 9:25 here, we can see that the original says "man's, man is really more of a process"; this "man" refers to human beings, and he did not use "human" instead; this is his habitual usage. It is not a finished thing; it is more like a process -- "is not a complete thing." Then after that is "as arm and leg" -- just like an arm or a leg. The translator misunderstood the logic of this sentence; he placed "like an arm and a leg" later, making people understand it as if the mind were more like an arm and a leg, which is completely opposite to what the original author meant. What the author wanted to say is this: the human mind is not so much a finished thing -- like an arm and a leg, which are both fully finished things -- as it is more like a process. If a high-level translator handled it, he should add parentheses, annotating after "a finished thing" with "like an arm and a leg," which would make it easier to understand.
So what he means is: the human mind, human thought, this mind, is not a thing, not an arm, not a leg, not an organ. It is a process -- and it is both a relationship and a process. Where does this process come from? He says:
It has its source in natural reasoning.
Human thought, this relationship and process, has its source in nature -- from the natural world, or from the universe. This is different from what we used to understand; we used to think human thought came from the brain.
He says, for example:
When you are born, you are endowed with far more knowledge than you recognize.
At the moment of your birth, your brain has not yet come into contact with the outer world. According to modern science, human knowledge or thought is acquired only after contact with the external environment, through cognition and the five senses, continuously. Seth says no -- at the time of your birth, you are already endowed with far more knowledge than you recognize.
This knowledge he is talking about is not just the genetic information -- that is another aspect, and that information is also far greater. For example, in every one of your cells there is all the information and potential of all your past lives, of reincarnation. What is being spoken of here is a natural, intuitive reasoning process, an instinctual thing -- the kind of natural reasoning process with intuition that a child has right after birth. It exists as a result of the relationships among all parts of the body -- it is the result of reasoning among the relationships of all parts of the body.
That kind of "reasoning" is the source from which thought emerges, and you can also think of it as magical reasoning.
This passage is very important. This passage talks about where human thought comes from. He says it very subtly, but he wants to tell you: when you came, you brought a great deal of information, and along with that information, you also had a most basic natural but intuitive reasoning process. This is inherent to you -- along with your knowledge and that information, you also brought this natural reasoning process, which means that the process and ability of thought are inherently present. And he says this thing is itself the result of the relationships among all parts of your body finally being determined -- all kinds of relationships and determinations, with each part of the body established in its own function, and finally your brain is responsible for this reasoning work. He says what is this intuitive reasoning from nature itself? It is the source of our thought. This is the source of our thought -- something we bring at birth, and our thought comes from it. You can think of it as magical reasoning, something nature itself carries.
He then continues to elaborate this point:
Every living being is born with trust. There is no such thing as a "killing nature" or "killing instinct" -- with the suggestions and meanings that people have given to that term.
There is no such thing. People are all born with trust. Trust in what? He will explain later.
For example, on a level that is almost impossible to describe to adults -- on a level that cannot be described to us who have grown up -- infants know that they are born into an environment that suits only them, and no one else, into a position tailored to their needs and appropriate for them.
Every infant knows at birth that he is born into an environment suitable for his growth, and that this environment has been tailored, screened, and is very fitting for him. His trust comes from this, so this trust is innate and natural.
You can often see in a superficial way how animals under natural conditions fit their environments so perfectly, so that their needs, desires, equipment, and environments -- that is, their characteristics -- fit together and combine so well.
His meaning is that we human beings can see in a superficial way -- by superficial we mean not in a deep or essential way -- the creatures of the natural world: the degree of fit between the environment in which they live and themselves is almost as marvelous as if it were the work of a divine craftsman. If you have watched nature and animal programs, you find that for every kind of creature, the environment in which it exists already contains everything needed for its own survival, and it fits so well, as if arranged by God. That is why the idea of God can often gain acceptance -- when you really observe all things in the world, it is marvelous beyond imagination.
For example, the snail carries a snail shell -- from a small snail growing into a large snail, how does its shell change? How large does it change so that it can fit its body inside? And how do those deep-sea fish survive, how do birds in the sky fly, and how do they reproduce? These things may seem wonderful and simple, but behind them there is much that is mysterious. So he says that human beings only marvel and admire from the surface, from the angle of the animal world, from the level of documentaries: oh, nature is so miraculous, this species is miraculous, nature's work is divine, and so on.
So we can see that animals can have a superficial cognition, though not deep enough or true enough.
But we have not so easily seen that the same applies to human beings.
The same is true for us human beings. Humanity's mental and physical environment -- whether mental environment or physical environment -- the city where he is born, the place where he is born, the country or culture he is in, all are extremely suited to his growth. For him to be born in that place is simply too perfect, too seamless. So why is a human being born with trust? Of course this includes every human being, and not only human beings but every life.
It is very interesting. Nature's living marvel: as the Chinese common saying goes, "Chickens have their chicken way, ducks have their duck way, cats have their cat way, dogs have their dog way." All things in nature are nourished by heaven; you don't need to worry about how they survive, they naturally have their own way of survival. Look at the little beak of a chicken, how it eats; some creatures don't even have a mouth, and it seems they don't know how to eat, but they still live perfectly well.
He tells you that human beings and all things in the natural world are the same: this environment in which we live is nature satisfying our needs, and this is the magical approach. If you insist on asking how exactly it came about, he says that is magical reasoning. This is nature's reasoning. You can also think of nature as living and conscious -- if you think of nature as living, then it also thinks. Nature also thinks, also has logic, and also reasons. So nature arranges all the species within its body very well, just as you arrange the cells in your body very well, each cell obtaining a very good environment, nutrients, and nourishment, so that every cell in your body lives very happily.
Would you say that a cell thinks: how can I arrange an environment in which I need to live? For example, the pH value must be within a certain range, without the slightest error. The acid-base balance of your body, including the concentrations of intercellular fluid, intracellular fluid, and the tissue fluid outside the cells, and the concentrations of ions -- such an environment must suit the growth of this cell, including temperature and so on. If you really tried to adjust it manually, it would not be easy. If you have seen cell culture or petri dishes in a biology laboratory, you know how complicated it is, requiring a whole set of constant temperature and humidity conditions. So you know that nature's marvel is right here.
So he says that for an infant, from the moment of birth, from that very instant, he has already learned trust. He trusts this environment and trusts this nature, because he knows that nature has prepared everything for him -- everything is exactly right, no more and no less. Just as he says about "tailoring," he often uses this word "tailoring" -- "tailoring" means it has been custom-made exactly for you, for the birth of this child.
You may think that trust is not connected with reasoning.
He says, what do you think the relationship is between this trust and the reasoning he mentioned? One moment you talk about reasoning, the next moment trust -- what is the connection? Why does he suddenly bring up trust again? You think these two have no connection, that it is not one of its attributes. But he tells you:
Trust is a basic attribute of reasoning.
Without this trust, reasoning cannot proceed -- this is the most basic premise. If you do not trust the environment you live in, then how can you go on reasoning? If you imagine that everyone in the world wants to harm you, that every person around you operates on the premise of killing you, then I ask you, how do you reason? Does your reasoning still have any meaning? Either you get poisoned when you eat, or you get stabbed when you go out, or someone shoots you, or someone runs you over with a car, or your parents strangle you at birth. If every person around you operated on the premise of harming you -- that is, the "killing instinct" he mentioned earlier -- if such a killing instinct existed in this world, then would your reasoning still have any meaning? You would not need to reason, because you could not even be born -- you would be killed as soon as you came out. It is that simple.
In other words, if nature were not gracious, if nature were not a magical existence, if it were not an extremely precise, thinking instrument at work, then humanity could not survive even one day. Think about it carefully: the viruses and bacteria around you seem harmless to you, but when they attack you, you simply cannot resist. If you worry every day that this world is not good to you, then you are really overthinking it. If this world wanted to be bad to you, you could not survive even one second; you would have died long ago. The reason you are still alive in this world is that this grace and magic of the world exists everywhere.
So he tells you that trust is a basic attribute of reasoning. If this magical natural reasoning did not have this trust as its premise, then there would be no point in going on, no meaning at all.
But it is, because it represents the creature's innate understanding of the support that has been given to it.
This trust represents the creature's innate understanding of the support that has been given to it. Every creature knows: since nature is going to bring it into being, then it will necessarily provide it with support, provide it with the environment it needs -- if it were not going to give birth to it, that would be another matter. So this is innate; every creature knows this.
Once we understand this point, when you live in nature, you will be even more free and at ease. Look at all the things in the world -- flowers, grass, nature, wind, sunlight, rain and dew -- what are they doing? They are all nourishing you, moistening you, gracing you. Just as Seth said earlier, if it were not for the existence of other species and all the things of the world, humanity would not survive. All of this is like that.
So the title of this session is "Nature Is Man's Guardian." The reason I wanted to change "watchman" to "guardian" at the beginning is exactly this meaning -- because the word "watchman" sounds too unpleasant. Nature is not here to watch over us; it is our guardian, protecting us.
The natural person still feels that trust.
If you live very freely and at ease, if you are a natural person -- let us say this half-jokingly: if you are not a social person, if you do not use your brain to think about problems, if you do not think every day about fighting and killing, if you are a natural person, returning to your natural essence -- then you can feel that trust, that trust coming from heaven and earth and the universe, your trust in it.
There are many books on the market now about occult knowledge or magical knowledge, and most of them are filled with distortions.
Be sure to remember, most of them are filled with distortions. But they are all efforts to reveal humanity's natural magical reasoning. Although they are distorted, this is not intentional on their part -- there are various reasons, which we will not go into -- but what is their core, what is their purpose? They all want to tell you: human beings live within this nature, and they are supported by this natural reasoning, this magical reasoning of nature; the reason we human beings exist is precisely because nature's reasoning has been working diligently all along. All books of this kind, in essence, want to say this. He says he will discuss this topic more in the future, but for today he will not say more.
As we began our last group of sessions, Ruburt went to see a doctor, or what is called a spiritual healer. Then within a week or so, he found that he was actually able to move across the kitchen by leaning on his typing table, perhaps able to walk thirteen or fourteen steps, whereas before he could only manage three steps with difficulty.
You see, now Ruburt has improved again -- last session he could walk ten steps, and now he can walk thirteen or fourteen. At the very beginning he could only walk one or two steps.
He may attribute this improvement to the doctor's treatment, or to that spiritual healing, to that person's ability. But he must be impressed -- he will also be impressed by the significantly greater movement in his feet, and by the sense of relaxation that has now extended to the legs in the back and shoulder area.
You see, I have nothing to say about this translation. What he means is that he went to see a doctor, and then he felt that his mobility is very good now, and he feels a sense of relaxation from his legs to his feet to his back. Ruburt may think this is the doctor's doing, but Seth wants to tell him that this is because he himself has already begun to apply and understand this material -- that is, the content discussed recently in The Magical Approach. So those improvements happened magically in their own way -- once he understood the magical approach and read this material, these improvements began to happen magically in their own way.
This impressed him just as much with the body's natural healing processes, in fact even more so.
Actually, the original intention of this book -- you see, this book is very short, only seventeen sessions, roughly equivalent to four or five chapters of his usual books (an ordinary book usually has more than twenty chapters) -- was really to help Ruburt solve a physical problem. So at this point you can see that as they progressed through this book, Ruburt's physical condition kept improving. So he tells Ruburt, you should be very impressed, and even more impressed -- because you will find that this magical approach really works for you.
When he allows himself to trust his own life, and the support of his own existence, then that process flows naturally.
What process? The healing process. And it is flowing naturally now.
Make good use of these recent sessions.
You should apply these recent sessions, put them into practice. Believe in this existence of life, believe in this magical reasoning, believe in this law of nature -- that every life is graced.
For again, it is your understanding that set everything in motion.
It is your exchange with Seth that has brought about everything happening now.
Some changes are taking place in his hips, and remarkable progress is already in the making.
Even greater remarkable progress is already in the making, but it must be allowed to happen, meaning Ruburt must let it happen.
And that will happen when you understand that you are always at a greater intersection with your own natural energy.
That is, when you intersect with that energy within you that is itself completely natural -- when you connect with it, when you connect with the energy of the inner self, then this healing will happen naturally.
Once again, I wish you a magical and wonderful evening.
Seth said good night. At the very end he says, for several minutes Seth and Rob stared at each other with some humor, looking at each other. When Jane came out of the trance state, she told Rob that she had received from Seth that he liked the way Rob had painted the "dog" from his dream of August sixteenth. This morning he had already finished the thin undercoat, and now he had to wait a few days for this undercoat to dry, while in the meantime he continued his impressionistic tree painting -- he was painting a tree in the kitchen -- as well as a painting of a man and a boy in blue from one of his dreams. This is Rob writing about his paintings, an account.
The content of this session is not much in itself, but the knowledge it contains is very rich. If you can understand it, that is best; if not, you can repeatedly look at the original text and listen to my explanation again. The core viewpoint here is very important: he is talking about how human thought comes into being, why we have formed the ability of human natural reasoning within nature's magical reasoning -- that is, how our ability to think came about. He does not expand on it here.
He would rather not talk about the core of this question -- the core he wants to talk about is this: you must understand that you are a product of nature. Since nature brought you into being, it will raise you well and take care of you well; all of this has been arranged by nature. Just like the cells in your body, just like the environments in which you see other animals living, all of it has been arranged.
For example, some deep-sea fish. In the Mariana Trench -- the deepest trench -- at a depth of several thousand meters or ten thousand meters underwater1, the water pressure there is simply beyond description; only the most advanced submarines, built like giant steel balls, can go down there. And yet there are actually animals there. People thought there were no living things there, but there still are. People cannot understand: under such enormous pressure, how does that creature survive? Even steel plates several centimeters thick would be crushed flat, so how can that animal, with its cells and soft tissues, survive in such an environment? Humanity cannot figure it out no matter how hard it tries. So this is a magical place.
注释与核实
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Source: Encyclopaedia Britannica, "Challenger Deep" (https://www.britannica.com/place/Challenger-Deep) ↩