“Seth material” search engine (Jane Roberts)

Give us a moment … In your terms, the land changes through the ages. Mountains and islands arise, then disappear, to reemerge in new form. The oceans rise and fall also, and in some cases the floor of the ocean becomes the surface of the planet, only to be covered again by water. Yet through all of these changes the earth retains a landscape, and at any given time the features of the land are quite dependable and permanent enough for your purposes.

A mountain is composed of many layers of rock that serve, as you think of it, as its foundation. The top of the mountain represents the present to you, and the tiers of rock beneath stand for the past. The mountain itself is not any one of those rock layers that seemingly compose it, however. There is a relationship between the mountain and those strata but the term “mountain” is one that you have applied. In greater terms the mountain and all of its components exist at once, of course. You can examine the various levels of rock structure. Geologists can tell when, in terms of time, certain sedimentary deposits formed. The rocks themselves still exist in the geologists’ present time, or they could not make such an examination. The mountain would not be a mountain without that “foundation.” Again, however, it is not any one of those rock layers.

Now: In somewhat the same manner, the self that you know is the mountain, and the rock layers forming it are past lives.

(Pause at 9:43.) In the physical world, islands, valleys, plateaus, continents and oceans all have their place, and serve to form the physical basis of your reality. Each blade of grass helps form the life of the earth. So each consciousness, however minute, is indispensable in its place and time.

(Very definitely at 10:02:) Think instead of strata of being, each simultaneously occurring. Physically the human fetus bears a memory of its “past.”¹ In your terms, it travels through the stages of evolution before attaining its human form. It attains that form, however, because it responds to a future time,² a future self not as yet physically created.

The fetus itself, before its conception, responds to a self not yet physically apparent; and the future, in those terms, draws new life from the past. A reality of selfhood, an idea not yet materialized in the unformed future, reaches down into the past and brings that future into realization. The cells are imprinted with physical information in terms of space and time,³ but those data came from a reality in which space and time are formed.

(And in answer to my second question of the evening, Seth told me that he wanted the word “formed” used in the last sentence, just as he’d given it.)

The knowledge of probabilities⁴ brings forth present time and reality. Voices speak through the genes and chromosomes that connect the future and the past in a balance that you call the present form. The history of the private psyche and the mass experience of the species, again, resides in each individual. The archaeology of the past and the future alike is alive within the layers of consciousness that compose your being.

Cellular transmission, for example, is indeed much more precise than any verbal language, communicating data so intricate that all of your languages together⁶ would fall far short of matching such complexity. This kind of communication carries information that a thousand alphabets could not translate. In such a way, one part of the body knows what is happening in every other part, and the body as a whole knows its precise position on the surface of the planet. It is biologically aware of all the other life-forms around it to the most minute denominator.

In Appendix 12 and its notes there are a number of passages from Seth (as well as a few of my own) that supplement his remarks, in this 727th session, on present form responding to a future time. See, for instance, the quotations from the 690th session in Volume l; Seth discussed the ability of our species to precognitively alter the present from the future. Molecular biology and precognition are also referred to. Then see Note 17 for Appendix 12, wherein biological precognition and the cellular manipulation of probabilities are mentioned.

“To your way of thinking, some lives are lived in a twinkling (in various systems), and others last for centuries. The perception of consciousness is not limited, however. I have told you, for example, that trees have their own consciousness. The consciousness of a tree is not as specifically focused as your own, yet to all intents and purposes, the tree is conscious of 50 years before its existence, and 50 years hence. Its sense of identity spontaneously goes beyond the change of its own form. It has no ego to cut the ‘I’ identification short. Creatures without the compartment of the ego can easily follow their own identity beyond any change of form.”