The "Introduction" and "Chapter Highlights" for this chapter were summarized by an AI editor based on the main text below; they are not words spoken by Mike during his lectures. The main text comes from Mike's commentary, and the blockquotes are Seth's original words (the portions Mike read aloud).
Introduction
This chapter begins with the relationship between the conscious mind and the cells, pointing out that cells possess precognitive ability and maintain a sense of identity within the simultaneous reality of past, present, and future. From this it explains that individuals, species, and natural existences all develop according to idealized future versions, and form concepts such as gods of being, tree spirits, and angels. Seth also discusses that nature spirits are energy realities, and that land gods can be understood as fields connecting people with their environment; finally he emphasizes that the conscious mind links the inner and outer, giving the cells precise pictures and guiding action.
Key Points of This Chapter
- The conscious mind can perceive and understand cells; cells possess precognitive ability and maintain a sense of identity within a reality where past, present, and future are simultaneous.
- Every individual, species, and natural existence has an idealized future version, which is a powerful energy center that drives present development.
- The image of angels comes from before the birth of human self-consciousness, transformed from memories passed down through generations of wise birds that saved people and taught them to climb.
- All things in nature have spirits; they are not anthropomorphized little people, but energy realities that actively transform energy into material form, and in themselves have no good or evil.
- Land gods can be understood as a common field formed by the connection between a person and the surrounding environment; the conscious mind provides inner images and action commands, giving cells precise guidance.
Main Text
The Conscious Mind and Cellular Understanding
Today we continue with Session 691 of Volume 1 of The "Unknown" Reality, titled "The 'Spirits' of All Nature, the Families of Consciousness, and the Land Gods." This session began on Monday, March 25, 1974, at 9:35 p.m.
Seth began with a humorous tone, saying: "A word to the wise."
Your particular society has set up such artificial divisions between the intuitive and the rational that only that which is rationally obvious is given recognition.
We humans set rationality against emotion and intuition, acknowledging only rational things and refusing to acknowledge intuitive and inspired things. Religion, with all its terrible errors and distortions, at least maintained those concepts of an invisible, valid world, and gave some affirmation to those concepts that are truly perceived by the cells. Religion may be flawed and distorted, but it at least acknowledges the existence of those invisible things beyond rationality, and this is religion's most important significance. Although it is distorted, it still contains some valid elements—these invisible things are indeed valid. As Teacher Xiyu has said, it must be a mix of truth and falsehood; if it were all lies, no one would believe it. But at least it is better than those who acknowledge only rational things.
The conscious mind has always been able to perceive the cells, and is able to understand them—it has this capacity for understanding. As for what is meant by the conscious mind, Seth has discussed this before: it is a state of consciousness that half perceives the inner world and half perceives the outer world, situated between the outer senses and the inner senses. In the context of our Chinese terminology, it is more like the "heart" in the body-mind-spirit framework. It is not purely spiritual, because pure spirituality would have no outer senses, no material perception. It is a perceptual existence that is half spiritual and half material. We call it the conscious mind, and actually it is the heart in the body-mind-spirit framework—understanding it this way will help.
Our heart is able to sense the cells. Within the cells, that invisible reality—the one mentioned earlier, where past, present, and future exist simultaneously—gives structure to the cells. The cell's present structure is determined jointly by past, present, and future.
The magnificent organization of the body will never be understood in terms of its learning capacity and adaptability—unless our cells' precognitive ability is taken into consideration.
The wisdom, adaptability, and learning capacity of cells and bodily organization are still beyond human understanding. Unless humans can realize that cells have precognitive ability, and that cells live within their own precognitive ability, depending on this precognitive ability for their existence—unless this is taken as the premise, humans cannot truly understand what their own bodies are about.
This precognitive ability leads the cells through the maze of probabilities.
Among millions of possibilities, the cell chooses the one most suited to its future development and change, while at the same time allowing it to maintain its greatest achievement regarding itself—that is, its concept of itself. The cell's concept of itself, and that concept is forever alive in any period of your time. That is to say, regardless of the birth and death of cells, its self-cognition, its ontological identity, its sense of identity will not be lost. To put it simply: a liver cell, whether this cell dies or not, the newly born liver cell will automatically know that it is a liver cell. As it grows from small to large, it knows how large this cell should grow, how many liver cells are needed, and so on—these are all decided at the cell's own level by its own wisdom. The cell has its own sense of identity, and this is its greatest achievement. This sense of identity does not depend on its birth and death, because it forever lives in the three states of future, past, and present. For the cell, there is no concept of time; the concept of time belongs only to humans.
On a different scale—a different scale of perceiving time, a different scale of understanding consciousness—each individual has an idealized version of himself or herself, and so does each species. Just like the cell, the cell knows its own future ideal state, and based on its precognition of that future ideal state, among the many possible cellular changes and structural alterations, it chooses its present state, chooses its present chromosomes and DNA structure, and then replicates itself in this way. Cells divide, and in this way generation after generation continues, each generation having its own unique existence, and also symbolizing evolution and progression toward the future. So every cell knows what its future will look like, what its ideal state is, and the same is true for every species and every person. He is emphasizing again: just like the cells, we all know what our ideal is.
These versions are not apparent to the body's senses, yet they are powerful energy centers.
The version oriented toward the future cannot be sensed by the human senses, yet it is a powerful energy center. This refers not only to humanity's perception of the future, but also to the perception of the future by all species and all living beings. That perception of the future version stimulates the body's senses into activity. As discussed earlier, a person's precognition of his or her own future projects outward into a "god." If it is a collective—such as a tribe, a society, a nation—they will project their own god, and this god is actually an understanding or cognition of their own future state. This cognition and understanding must both conform to the present and provide sufficient stimulation for the future, stimulating the presently existing species to develop toward the future.
The Origin of the Gods of Being and Angels
To that extent, there are indeed tree gods, forest gods, and the "yuan shen" that every individual believes in, which is the gods of the being. Translating it as "yuan shen" probably references the Daoist terminology, because Daoism emphasizes yuan shen and shi shen, and what one cultivates is the yuan shen, which is the gods of the being.
The content here jumps around a bit. To put it simply: every cell knows what it will look like in its future development, and the cell's present state occurs based on this prediction. It is the same for humans: a person knows what they will become in the future, and they also exist according to that future image, maintaining their present state while developing toward that future direction. And that future image is, for the person, like their god, because they want to develop toward that ideal state. According to this theory, doesn't a tree also have its own ideal state? Doesn't a forest also have its own ideal state? Each of them has its own god. If we put it that way, doesn't all of All That Is, all of existence, have a common ideal state? Then this common ideal state can be abstracted as this unified existence. For our physical universe, this is the original unified existence at the very beginning of the physical universe — this thing we can understand as the god of being, or call it yuan shen, either is fine.
Seth then shifts gears and talks about how human angels came about, how humans came to have this perception of angels — winged humans.
Angels were once shaped in just such a fashion.
In earlier times, there were birds of high intelligence — this was before "this time" mentioned earlier. Rob notes later that he thinks this time was between fifty million and thirty million years ago1, but that is not right. What Seth means by "before this time" is before the birth of human ego consciousness. Didn't humans have a fork in the road? They could choose to develop their own ego consciousness, or they could choose to maintain that unified consciousness — the consciousness of being one with nature, with all things, with the universe — but humans chose to develop ego consciousness. He is referring to that point in time. As for exactly when that point was, he does not give a precise account, but it is certainly much more recent than those tens of millions of years ago.
Before that point in time, humans and animals still had close connections, not as differentiated as they are now. When humans did not yet have ego consciousness, these intelligent birds were not humans with wings — they were not winged humans, not humanoid things; they were simply a kind of large intelligent bird. They had the ability to handle keys, and they were also social, good at swimming, and could live on the water for periods of time. These were amphibious creatures of water, land, and air — they could fly, they could live on land, and they could live on the water. They sang very beautiful songs and had a very extensive vocabulary. They had sharp talons, and their eyes were bright and piercing. Jane raised her hand in class, her fingers curved as if ready to grasp, imitating the talons of this large bird.
When humans were still cave dwellers, they often saw these birds, especially on cliffs by the water — by the sea or by lakes. Many times, these birds saved human children who had fallen from cliffs. Children would be playing near the edge of a cliff, and if they accidentally fell, these birds saved them. Humans imitated them, leaping lightly to the cliff edge, and followed their songs to climb to safe footholds. The way they saved people — one possibility was grabbing hold of the child, but more likely they taught humans how to leap nimbly on the cliffs. Humans at that time were far more agile than they are now, because there were no restrictions or limiting beliefs, and they possessed a certain ability to leap or jump. Actually it was not flying — humans had no wings — but their jumping ability was far stronger than that of people today. These birds would teach humans how, after falling from a cliff, to jump back up again, and then use their songs to guide humans to where they could land — where you could step, where you could jump, like telling you the next foothold when rock climbing. It was not like people imagine, where they might carry a person on their back and fly up; that was not how it was.
These memories later transformed into the image of angels. The rescued children, with the help of these large birds, climbed back up the cliff and were saved, and the memory was passed down through generations, and these large birds became the image of angels.
In each case, in those times, in terms of the entire earth, there was the greatest cooperation among species.
In every case it can be shown that in that era, the various species cooperated with one another, displaying the greatest spirit of cooperation, unlike now, where the relationship between humans and nature, and between humans and animals, is one of competition and struggle over resources.
The inner impetus toward development, however, came from an innate understanding of future possibilities. In that picture, therefore, all species alive at any time took part. This included the plants and all the animals.
The impetus driving us toward inner development comes from an innate understanding of future possibilities. This understanding includes a harmonious society, a harmonious earth, a very integrated ecological environment and ecosystem — this is a picture of the ideal future state. Every species has it, and every species knows its own place within it.
Be sure to remember this: this impetus toward the inner and toward future possibilities, this innate understanding, transcends time and space. Because it transcends time and space, "all species alive at any time" — remember, not just the species alive at that time; species that were not alive then but lived later, or species that had lived before that — all species that have ever lived at any time — all took part in this cooperation, all took part in this shared model of building the ideal future living environment for the whole. It is not only species living in the same period, in the same era; species living in different periods, even species that never saw each other, that never existed at the same time — they all took part. This included all the plants and all the animals.
All those that cooperated survived, and this is a paradox: because all those that lived took part in the entire construction of the future, all took part in this cooperative way, which ultimately led to everyone surviving. In other words, those that did not take part did not survive.
But they did not consider things only in terms of the survival of their own species. From the perspective of time, they considered a larger living picture — not just the era in which they lived, but even the entire existence that spans across time.
For example. The tall trees that existed in ancient times seem to have no direct connection or necessary relationship with us now, and no practical significance for our existence and survival today. You might think, what do those creatures from millions or even tens of millions of years ago have to do with us? We only think that the creatures of the present have anything to do with us. But Seth points this out: all the energy we use today, whether coal or oil, comes from the bodies of those ancient creatures, which, under the conditions of crustal movement, eventually became the oil we use today. The gasoline you put in your car, the coal used in early human development — all of it is biological energy converted into chemical energy for us humans to use. Do you say those tall plants from millions of years ago are helpful to humans today? Tremendously helpful. Without them, where would our oil come from today? Without the plants and animals of the ancient world, where would our energy come from today? Although we have also developed some new energy sources today — solar, wind, nuclear power — we still rely mainly on those chemical energy sources, those fossil fuels. From this angle, when they existed millions of years ago, did they take into account the needs of us humans millions of years later? Interesting, isn't it?
You can say this is nonsense, this is a stretch, this is coincidence, this is just the law of Earth's development — you can understand it that way too, no problem. I am not saying I must force you to accept my view; I am just giving you an example from this angle so that you can better understand what Seth means by "a larger living picture" — from the perspective of time, he not only considered his own era, and not only his own species, but even considered what a more ideal Earth environment in the future should look like.
Or, he took into consideration an inviolate world in which all survive.
You may exist in different periods, different epochs — whatever the Cretaceous, the Ice Age, I can't tell those geological eras apart, and I am not a geologist. Seth is saying, you may not be living in simultaneous existence — so-called simultaneous existence does not mean that all species on the present Earth are revived at once; as long as it has existed, it exists. All survive. Do not understand "survive" as meaning only those still alive now count as surviving; that is a human understanding. From their deeper understanding, as long as one has lived, one survives.
Even within your own system, there are various different categories of existence.
Understood from the perspective of the human three-dimensional world, existence also comes in many varieties; it is not that only material existence counts as existence. There are also many non-material existences — invisible and imperceptible to us humans, but they still exist. You are merely focused on the material form you have oriented toward.
The Spirits of All Things and the Reality of Energy
All natural things have spirits. But unfortunately, even when you consider this possibility, you project your own concepts of good and evil, your religious concepts, onto them. Although you think all things have spirits, you think of these spirits in human terms. This is a human sorrow.
When we consider something, we either think it is dead, without life; or we think it has a spirit, but we insist on considering that spirit from an anthropomorphic angle -- its joys and sorrows, whether it is happy or not, whether it has good and evil.
Therefore, you may simply dismiss this concept as foolish and reject it.
Because you forcibly anthropomorphize it, and it does not match, you feel it is silly, so you give it up. But the spirit of a tree is definitely not anthropomorphic; it has nothing to do with humans. A tree is a tree, a flower is a flower. A tree has the consciousness of a tree, a flower has the consciousness of a flower, but the consciousness of a tree and the consciousness of a flower are completely different from human consciousness. You cannot understand them from a human angle. Just as you heard Teacher Xiyu mention in his explanations, the consciousness of stone and the consciousness of fire are also completely different.
Therefore, they seem rationally disreputable to many people.
Because you anthropomorphize these spirits to understand them, and they cannot meet your anthropomorphic expectations, in the end you feel it is too silly, so the idea that all things have spirits seems very foolish to you.
If you really hold this concept yourself, then you will inevitably often anthropomorphize these spirits and project your own concepts of human nature onto them. Instead, you should think of them as different species connected to all living things in nature.
You should not anthropomorphize them, but should respect them for themselves. They are living beings like humans, with their own consciousness, but that consciousness is definitely their own, not human.
They do have an energy reality, and they help convert energy into material form. They are active rather than passive.
These spirits, the things of nature -- all things have spirits -- all things have an energy within them. They convert energy into material form, and they do so actively.
The physical forces you see around you, you do not take them seriously.
There are many physical forces around us, such as universal gravitation, gravity, and the strong and weak forces between atomic nuclei, the forces acting between all things. We have become accustomed to the existence of these forces in the material world; we take them for granted and do not feel they exist.
For example, you feel the wind and its effects, but you cannot see the wind.
You feel the wind blowing on your body, on your face, on your skin, and the effects of the wind -- some winds can blow down houses and trees -- but you cannot see the wind. You can see its effects, you can feel it, but the wind itself is invisible. The wind itself is an energy state; you cannot see this energy state, but it lets you feel it. It makes the air move, and you can feel its presence; through the movement of the air, it can make the grass sway left and right, make the branches sway back and forth; stronger winds can bring greater disasters. Energy is the same: you cannot see it, but you can feel its presence.
Basically, they are no more good or evil than the wind.
Here it refers to the spirit of all things -- that energy. They themselves have no good or evil. The reason I mention this is because you usually imagine: if certain things are good, then there must be a relatively evil force in existence. If I think of a red flower as good, then I must think of a black flower as bad -- but that is not so; many black flowers are very noble varieties, very rare varieties. The facts are not like that.
But in larger terms, these forces are good.
The entire universe has an intention toward the good here; it is protective. They nourish every living thing; they are what you consider the impetus of evolution. Because of their existence, our evolution can happen. Why are they oriented toward the good, self-nourishing, protective? Because inwardly they all want to reach an ideal state; they are a holistic existence. Just like the great tree mentioned earlier, the corpses of animals and plants from millions and tens of millions of years ago finally became the petroleum resources we use today -- that is oriented toward the good. If you say it is not oriented toward the good, how would you have these energy sources that humanity has used up to today?
They are biological. This inner impetus is biological, in that they are composed to some degree of group cellular knowledge. Basically they are not bound by time, yet they only engage in physical activity within time, thus maintaining physical balance.
The reason they can become the impetus of evolution is because at the bottom, at the cellular level -- whether animals, plants, or humans, all are composed of cells -- all cellular groups have a common ideal reality. They know what they are in the middle of it; they know how to maintain what is beneficial to themselves in the present while also being most beneficial to the environment of the entire earth. Every cell knows this, whether in animals or plants; this is their most magical aspect. They are not bound by time, yet within time they direct our physical activities and also maintain physical balance.
If we had not discovered this fossil energy, perhaps all the trees on earth would have been cut down and still not be enough to sustain humanity's current demand for energy. The energy produced by burning trees in the most primitive way is truly not enough. Fortunately, the corpses of ancient animals and plants from millions of years ago left humanity such a wealth of energy resources, so that up to now we have not excessively cut down trees. In many developed countries, trees increase every year; whether in Canada or the United States, forest coverage is rising rather than falling2.
Tree Nature and Earth Nature
Once again, the great cooperation among these forces. In a certain way, a tree in a forest knows the entire environment and its relationship within it. Its tree nature, for example, can combine with the earth nature of the environment.
The fundamental reason all things are connected is that, on the level of the overall consciousness of a planet like Earth, they perceive one another. A tree knows that this forest exists, and it also knows its own position and function within the forest—this is something we humans cannot imagine. But if you can imagine that every cell in the body can feel the existence of the whole body, knows the existence of the tissues and organs it belongs to, and knows how to keep the entire system in good condition while doing its own job well, then you can understand: every tree in a forest, and every forest on Earth, understands its own position and also understands its own function.
How do they do this? It is because their tree nature combines with the earth nature of the land; the essence itself is one. Just as the reason we humans can exist within this natural world is that the cellular attributes at the base of the human being are merged with the attributes of nature. Without such a merging, human beings could not exist. All things need this sense of power that comes from being united with other existences in order to exist.
So when Chinese medicine treats illness, it must emphasize the relationship between the person and the environment, the person and nature. Chinese medicine holds that the human being is a part of nature, and that along with changes in the surrounding environment, changes in climate, changes in the four seasons, and the changes in the operation of the natural world, the human body should conform to the operating laws of the whole of nature. So when Chinese medicine examines a patient, it uses this as its foundation for observing the human body and making corresponding adjustments to it. Actually, it does not call this treating illness—it calls it adjusting. It holds that when your body is uncomfortable, some balance has been broken, and restoring the balance is enough.
Chinese medicine has many concepts, and among them the Five Elements viewpoint is one everyone knows well. The basic idea of Chinese medicine holds that the "earth" in the center transforms and transports everything, just like the earth nature Seth speaks of—you can understand it as this Earth nature. The Five Elements are five attributes, that is, Earth nature. According to Chinese medicine, when you look at a person facing you, the left side is the liver, and the liver is wood nature—the tree nature is in the liver, and it has the effect of generating and rising, the concept of growth, transport, and distribution. So the liver in the human body has this dredging and guiding function. Look at the main characteristic of a tree: does the trunk transport nourishment to the branches and leaves every day? The liver also has this attribute. "Dredging" means transporting energy and transporting nourishment to every part of the human body, and it is itself also generative. For the liver, actually just "dredging" is enough. The liver does not need to be supplemented, nor does it need anything else. It is very simple—let it flow freely, do not make it too stagnant, let it dredge normally.
Looking further up, above is fire, which is the position of the human heart. Why does the heart belong to fire? It beats thump-thump-thump, jumping just like a flame, and it is also the ultimate source and engine of the entire body's energy. If you think of the human body as a machine that needs energy, the heart is the supplier of this energy. All the energy the human body needs comes from the heart. Whether it is the maintenance of heat, the maintenance of blood circulation, the maintenance of nourishment, or the maintenance of energy, all of it is achieved through the beating of the heart. The heart is like a perpetual motion machine, beating without stopping for a single minute throughout the hundred years of a person's life. Its nature is fire nature. The heart has two main arteries directly, one going upward and one going downward, and one of them, the celiac artery, directly pumps blood into the small intestine. The heat of the human small intestine is closely connected to the heart, like a small boiler. The human digestive system needs energy and needs heat, and the heart supplies these two most important parts.
Looking further to the right is the human lung. In Chinese medicine, the lung is considered to belong to metal3. Many people do not understand why the lung belongs to metal. It resembles the feeling of autumn, a state of clearing away and killing, of freshness. What characteristics does metal have? If you look at a metal water pipe in the morning or evening, when the air humidity reaches certain conditions, dew will condense on it—water will directly condense on the metal. This is one attribute of metal. This attribute also has its own kind of purity, a feeling of autumn wind sweeping away fallen leaves, of high autumn skies and light clouds—this is the attribute of the lung. The most ideal state of the lung is like the autumn sky: clear, clean, and especially comfortable.
Then within this lung, from the perspective of the Five Elements, metal can generate water. This water then goes to the lower part of the human body, to the position of the kidneys. After the water is collected by the kidneys, it becomes a major element in the body's circulation. Energy needs a carrier, just like firing a boiler—the boiler must have water in it. Without water, how can energy be transmitted? The water is heated into steam, and the steam pushes the turbine to rotate, which then drives the engine. Doing work requires a medium, and this water is that medium.
But the relationship between this water and the kidneys is very interesting—within the kidneys there is also fire, called fire within water. What kind of fire can burn within water? Then this fire must be very tenacious. So within the kidneys there is fire. That water is not icy cold water, not stagnant water; it is water with fire within it. This fiery water heats the water in the kidneys. Where does this fire come from? It comes from the energy of the heart, but it belongs to the primordial, life fire. This water of life in turn nourishes your wood, and after wood has earth and water, it merges into one with the earth in the center.
The earth in the center is the human spleen and stomach, which belong to earth. On the left is wood, above is fire, on the right is metal, below is water4—it is such a cyclical process. Water plays the role of energy circulation in the middle. For example, if you drink a lot of water, the human body cannot be without water. Here is a very simple example that much of Western medicine does not know: the human bladder has many, many tiny pores5. That water can not only be expelled through the urinary system, but when the body needs it, it can also form something like water vapor inside the body and be expelled directly through the bladder within the body. This regulation is all formed automatically by the human body.
To understand it in images: kidney water, driven by the fire within it, slowly nourishes the trees; the trees, when the spleen and stomach are functioning normally, receive nourishment and grow; when the trees grow large, they burn, supplying new energy like firewood; after burning, within the earth, the earth is fired and metal is born from it—after the earth is burned, metal emerges from within, and this metal becomes the lung; once the lung has the attribute of metal, it can again gather and condense water, and when the water vapor reaches the fire side, it is cooled and condensed into water again by the lung, and enters the kidneys once more. It is such a cycle, roughly in this state.
Earth is in the center, wood on the left, fire above, metal on the right, water below4. What is called Chinese medicine is adjustment—restoring this operating system to balance.
Chinese medicine considers the human being within the natural world. If you place this system into the natural world and look at it, it is like the ecology of the Earth: the ocean is like the kidneys, water vapor evaporates into clouds, the clouds drift everywhere and then turn into rain that falls, nourishing all things to grow. Trees depend on water to survive, and water depends on trees to be conserved. Sunlight, water vapor, and soil form a perfect ecological balance among them. Water plays a key role in the middle—seemingly formless and shapeless, yet it is the core of the transformation and movement of all life in the natural world; earth is the same. Metal, wood, water, fire, and earth—every link is important. This is the greatest difference between Chinese medicine and Western medicine—Chinese medicine places the human being within the natural world for consideration, holding that the human being is a part of nature, and that the human being should conform to the laws of nature's transformation and movement, including, of course, the changes of the seasons and climate. This is the simplest of truths.
Spirits and the Families of Consciousness
After that the phone rang again. That day the phone kept ringing nonstop, so actually that evening Seth did not go into too much content. Seth went on to say:
Because you are human, you humanize, or personify, what you see. This is very normal. It is not strange that you think this way. You imagine a spirit as a little person, having all the characteristics of your own kind, just like you humans. Actually, you should not think this way. On the contrary, there are families of consciousness that are entirely different from your own. You should think of them as simply different from you; do not anthropomorphize them.
These spirits, in most cases, are not visible to your physical eyes. You cannot see them. It is utterly impossible for there to be such things as what you call tree spirits, flower spirits, or flower fairies. They exist, but not in the way you imagine. They are indeed connected with all plants and animals, but also with animals and with yourselves.
The "land god" Seth mentioned was a concept Ruburt thought about when he was young -- is there a land god for each person? Here, everyone, do not connect this with the "Tu Di Gong" from our ancient Chinese legends. They are not the same thing.
This land god, you can understand it as the common field that forms after a person connects with his surrounding environment. I use the word "field" because it is easier to understand this way. The physical space you live in, the physical world, you and their inner parts are interconnected -- you influence your environment, and the environment influences you. After you mutually influence each other, a tightly connected, common field is formed. This field itself has a self-consciousness, and that self-consciousness, you can call it the land god.
So what many people often call "feng shui" is actually this principle. If you are a very positive person, wherever you go, the feng shui there is good feng shui. You will nurture that place very well. The people who come to live there later, if they do not have very strong beliefs, they will be influenced by this field you have nurtured -- your positive beliefs and the surrounding environment form a very good field between them, and the people who come later may be influenced by these good fields and borrow this force. This is what we often call "the blessings of one's ancestors," and it also refers to this meaning.
But what if this field is not good? If the people who lived there before formed a bad field in that area -- for example, in this house a couple quarreled every day, fought, argued constantly -- then the whole field is bad. If the new couple moving in do not themselves have strong ability and control, they will be influenced. This is what many people ask about, "How exactly does feng shui work" -- this is how feng shui works. For ordinary people, this is how it is.
But for those who have studied Seth and learned this spiritual knowledge, it no longer has any effect on you, because you can change this field at any time and adjust it at any time. For example, change the furniture, change the decorating style, bring in some new things. If you keep maintaining positive beliefs, you will gradually make this environment work again according to your influence. This is why some people, when they move into a new house, want to buy new furniture, rearrange things, change the wall color, repaint -- they actually do not know why, but what they are doing is readjusting the field left by the previous occupant, and then establishing their own field. If I put it this way, can you understand it?
This adjusted field is your land god, a land god that belongs exclusively to you. Seth actually does not want you to deify it; he is only using this method to help you understand. He said this word may not be the best --
Each of you has your own land god. This word may not be the best, but its intent is to express: in your terms, that portion which has not yet been expressed.
This word is not good; Seth himself could not think of a better word, but at least it can express one meaning: that portion of you humans that has not yet been expressed -- besides the part of yourself that is outwardly manifested, there is another part that has not been expressed, and that part can be expressed for now with the word "land god."
You are becoming your own idealized version of the land. This translation is actually not very good -- in order to echo "land god," he used "land version." I think translating it as "earth version" or "materialized version" would be better, but what the term is called is not important. What does he mean? It means that in the process of your spiritual materialization, you inevitably must connect with your surrounding environment.
You are a spiritual being, and at the same time you exist on earth in materialized form. When we speak of materialized existence, do you not have to connect with the environment around you? Certainly. And what comes out of this connection is a materialized version of you -- besides your current physical body, that field portion around you. This is the portion that humanity has never expressed, and he said it can be expressed with the word "land god."
This idealized land version is absolutely not referring to a perfect self in the flesh. What it means is: your spirit has an idealized blueprint for its own development. Your spirit plans its direction of development according to its own blueprint, whether at the cellular level or the level of personal development. Your spirit has a blueprint, and then it must connect with your surrounding environment. Your surrounding environment must echo you and respond to you, just as was said earlier -- it must nourish you, protect you, and maintain the material existence of your physical body. The direction and standard by which it maintains you is in accordance with your idealized state. So when such a state is formed, it is your land god -- it is nourishing you, protecting you, and guiding you toward the state in which you should ideally develop.
But do not understand this state as physical perfection -- being especially beautiful, especially robust, all men having six-pack abs and being one meter ninety, all women being stunningly beautiful. That is not what it means. It refers to the perfection and idealization of your inner part, your spiritual part. Seth especially emphasized that you should not think of the perfection of your physical body, but rather should think of it as a psychic reality, a spiritual world. You should think of this land god as a psychic reality, in which your own abilities, in your relationship with the earth environment, bring yourself to the fullest possible completion, and within a time and place that you have already chosen.
To put this sentence plainly, when you incarnate into the human world, you have already chosen the time and place; the larger physical environment has already been chosen. After entering, you still have to deal with those spirits in the material environment you are in -- those energetic existences behind material existence. What makes the connection is not your physical body, but that spiritual thing behind you. The purpose of the connection is to achieve, within the physical environment of the time and place you have chosen, the purpose of fulfillment you came for in this life. You should understand your land god, your earth version, in this way -- it is an existence that completes your innermost state of fulfillment.
The land-god portion of yourself tries to guide you through probabilities.
Your land god portion is that part of your psychic world. Remember, the psychic world is definitely connected with the surroundings; it is a field. It is the new version of you formed after your spirit arrives on earth and connects with the earth's surrounding environment. It is not purely spiritual -- because pure spirituality does not need to consider material things -- it must also consider material things, consider your environment. After it combines with the surrounding environment to form your field, this field will try to guide you through various probabilities to reach your state of fulfillment.
Again, beneath normal consciousness, at deeply biological levels, and above normal consciousness at psychic levels, you are aware of the integrity of your being. You are also aware of the great connections with the natural environment of space and time as you live within the flesh.
We have a normal consciousness; above normal consciousness is the spiritual part, and below normal consciousness is the material, physiological, biological part. These three parts together all know the existence of their own integrity, and they know it at every level. And you can also be aware that when you live within the body, you have a great connection with the surrounding space-time and natural environment. Without this connection you would not exist; if the conditions of the natural environment did not allow it, you simply could not survive. So this existence is mutually nourishing and mutually protective.
The Role of the Conscious Mind
This idea of the land god can be consciously utilized. Once you understand this principle, you should use it to help yourself—use the field around you, nurture the field around you, make a positive connection with the natural world around you, and cultivate it well.
But that will benefit you most only when you understand the purpose of your conscious mind, and when you understand your conscious mind in its relationship to your biological nature.
What does this mean? How do you connect with all things? It is something on the spiritual level. Connecting with it through your physical body is useless. Kneeling there every day, kowtowing to it, burning incense—none of that works. It is an inner connection. Only when you understand that you have a conscious mind—one part of the conscious mind deals with the physical world, and one part deals with the inner world—can you understand that it is through the conscious mind that you establish a connection with the natural environment around you, and then make that connection very good. When we usually say "nurture the environment you live in, nourish your field," this is exactly what it means. There are many houses where one person living there makes it an unlucky house, but when a different person moves in it becomes fine instead. The inner reasons all lie here. There is no place that is absolutely good and no place that is absolutely bad; it depends on the person living inside.
When your conscious mind spans between the spiritual and the biological, you need to understand how it functions and how to use your conscious mind. The conscious mind tells you your position in time and space—because it spans the physical world and the nonphysical world, it knows your spatiotemporal position in the physical world, and it also knows how a human action in the world should direct your activities. It knows your inner blueprint, and it also knows that you do not know it knows. It will direct you to act in real life, and through these possibilities it will bring about the full realization of your blueprint.
The conscious mind spans between the unconscious and the conscious; you can also understand it as something between the subconscious and the conscious. It gives the subconscious's intuitions, inspirations, and even impulses to your consciousness—in fact, it gives you some information through inner things, guiding you to take action. If you repeatedly ignore it, repeatedly do not listen, repeatedly fail to receive it, repeatedly remain insensitive, repeatedly lack awareness, then it is of no use either. When you act only according to the feelings of the surface consciousness of the physical world, and do not listen to the inner voice, you are in fact not bringing your function into play to the greatest extent.
So you need to know what your conscious mind is for: on the one hand, it knows your state in the three-dimensional world, your material environment and physical environment; on the other hand, it knows your inner needs and your spiritual needs. It combines these two, and then, based on its own adjustments and judgments, tells you what to do.
The Diversity of That World and the Limitations of Human Beings
That world has its own rich diversity. That is something the animals do not know.
The richness and complexity of the human world is something animals cannot know. Animals cannot understand the complexity of humans, just as the things they keenly understand are not known to you. The keen understanding animals have of the natural world is also unknown to us humans—the bat's ultrasound, the dolphin's sonar system6, the things they perceive we cannot perceive. The cats and dogs living around us have senses of smell and hearing many times stronger than humans, but we cannot sense that either. And the things we humans sense, they cannot sense.
But because you have a conscious mind, the rest of your existence relies on the conscious mind to give it an appropriate picture of your situation.
Your conscious mind spans both the inner and outer portions. For the inner part of you, it gives you a picture in real time—the regional part of your existence, that is, the inner part you do not know. The inner part of you needs the conscious mind to give it a fairly clear picture. Your grasp of the inner must go through the conscious mind. For example, whether you are joyful and delighted right now, walking on a path you believe is leading toward your ideal with great certainty, or whether you are in a state of confusion and bewilderment—your conscious mind actually knows this. You should perceive more clearly and more keenly the inner picture transmitted to you by the conscious mind, otherwise you will not sense the information being passed to you between the surrounding environment and all things, and it will be ignored by you.
And it relies on the conscious mind to issue conscious commands for action.
After the inner picture is transmitted to the conscious mind, the conscious mind must act based on the picture transmitted from within—what your present inner state is like, what the outer material environment is like, what your inner needs are like—and determine how you should act between these two. Your inner self is always an existence oriented toward the ideal state, while the outer objective material environment has its limitations. Between these two, how should you make use of the existing material environment to develop in the direction of your ideal? At this time the conscious mind will give you certain instructions for action, and you must follow its instructions. The previous book kept saying: pursue the inner impulses, follow the inner highest joy—all of this means the same thing: following the instructions your conscious mind gives you.
Then these commands will be carried out. Because the conscious mind spans both parts, although the inner things are hard to put into words, if you can believe it, trust it, and put its instructions into practice—in other words, if you can follow these impulses, these intuitions and inspirations and execute them—then you must use that conscious mind as completely as possible. You must believe it, you must let your inner conscious mind guide you, you must trust it completely. You cannot be hesitant or half-believing toward it—how then could you rely on it wholly?
Here he again points out the connection between the function of the conscious mind and your outer environment. Your field is the most crucial thing that makes you who you are. The ancients spoke of "the right time, the right place, and the right people"—isn't that exactly what this means? The right time refers to your mission, the larger surrounding environment, the overall momentum of fortune; the right place refers to your present field, your union with the earth, your union with the version of the earth around you—that is, the question of how well you are using your local earth deity; the right people refers to your beliefs—whether you can grasp your own beliefs well and whether you can influence the people around you.
The picture you give your cells of reality in time and space must be precise.
The instructions you give your cells must be accurate. What do I want to become? What do I want to become next? For example, if I want to lose weight, you must give the cells an accurate image and picture of being thin. A couple of days ago I saw someone in the group share that through meditation they lost weight, going from over a hundred pounds down by several tens of pounds—I think they said twenty or thirty pounds. Actually the principle is very simple: by giving your cells an accurate sense of imagery, you can achieve what you want.
The cells must act on a minute-to-minute, second-to-second, microsecond-to-microsecond basis.
The instructions and directives you give your cells must be clear enough; you cannot be conflicted—what he is mainly talking about here is that you cannot waver back and forth in your belief system. You must be clear and precise; your cells definitely act according to the instructions of your conscious mind, moment by moment and second by second. One part of the conscious mind is the consciousness you can see and perceive, and one part is the latent consciousness and unconsciousness you cannot know. Your cells are influenced by both the conscious mind and the subconscious mind, and they function simultaneously. Your subconscious is actually influenced by your conscious mind, only you do not realize it—that is the process of mutual influence between them.
The cells need to receive an accurate sense of imagery from you every minute and every second; they are led by this sense of imagery. Although the cells' own orientation is not familiar with your concept of time—although the cells have no concept of time—they do rely on the sense of imagery you give them, for only then can they be led toward their future and maintain their present.
Rob's Note
After Seth finished this part of the session, he ended it, saying that if they still had energy he would come again. Then he gave two more pages of other material unrelated to this book, so this portion of the content is now fully introduced.
Let's look at Rob's note. The note says that the time Seth spoke of existed 30 to 50 million years ago -- still referring to that time, when that intelligent bird lived. How long did it live? Rob did not have a chance to ask Seth. Rob himself also said that the material transmitted tonight contradicts Session 689. In that session, he said that the differentiation between humans and animals took place in the Tertiary period. If one assumes that these mutant forms hinted at the so-called beginning of humans, then the "blood-dweller" Seth spoke of existed at an even earlier time, simultaneously with the great bird.
This is Rob's misunderstanding. Rob interpreted that time as being 30 to 50 million years before the present, but that is not actually the case. The time Seth referred to was the point at which human self-consciousness was born. He emphasized several times that humans began to differentiate from that point onward. So there is no need to look at this note; it is Rob's own misunderstanding, and he got himself tangled up in it.
注释与核实
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Source: Jane Roberts, The “Unknown” Reality: Volume One (https://www.crisrieder.org/thejourney/storage/2025/02/Seth_Jane_Roberts_The_Unknown_Reality_Vol.pdf) ↩
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This claim could not be verified. ↩
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Source: Wang Defeng, “Wang Defeng: Mutual Reference Between China and the West to Elevate the Realm of Life Practice” (https://wmarxism.fudan.edu.cn/fe/f5/c14156a261877/page.htm) ↩
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Source: Xiong Yiliang, Wang Qihang, Xue Hanli, et al., “An Yijing-Based Interpretation of the Mingmen Doctrine,” 2023 (https://yizhe.dmu.edu.cn/data/article/yxyzx/preview/pdf/4-18-xiaongyiliang.pdf) ↩ ↩2
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According to Mike’s original words, “the human bladder has many, many tiny pores”; upon verification, it should be “the urothelium on the inner surface of a healthy bladder forms a low-permeability barrier composed of tight junctions and urothelial plaques, and is not covered with micropores available for water vapor to escape.” (Source: Srinivasa Rao Bolla et al., Histology, Bladder, 2023, https://www.ncbi.nlm.nih.gov/books/NBK540963/) ↩
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Source: Smithsonian Institution, Dolphins Teacher Guide (https://www.si.edu/Content/SE/Educator%20Guides/Dolphins.pdf) ↩