“Seth material” search engine (Jane Roberts)

My main point is that I also feel, without having asked Seth, that the farther one travels ahead in time the greater the play of probable realities and probable lives he or she encounters. To venture into such a skein requires that one constantly picks and chooses among them—for each move, each thought, even, can launch the traveler into a different probability. [...] (What if one doesn’t want a probable reality they choose? [...]

“All probable worlds exist now. All probable variations on the most minute aspect in any reality exist now. You weave in and out of probabilities constantly, picking and choosing as you go along. [...]

Within the idea of probable realities, then, there are innumerable opportunities for redemption to take place, between or among creatures—or even between or among ideas—and in all manner of ways. [...] Seth remarked a long time ago that we humans can at least approach the notion of infinity by considering the ramifications inherent within probabilities. For my own amusement, in recent years I’ve often tried to objectify that statement by equating the possible number of probable realities with the current scientific estimate of the number of atoms in the universe: 10⁷⁹, or a 1 followed by 79 zeroes. [...] Within the limitless realms of consciousness, 10⁷⁹ is still but a doorway to vastly greater imaginative quantities and qualities of either numbers or probable realities. [...] There are multitudinous possibilities for a redemption—or equalization or love or forgiveness, say—to take place amid such a dazzling array of probable realities. [...]

So if Jane undergoes illness in this reality, in another she does not—but in between those extremes she also explores all stages of her illness in a series of probable universes, flashing among them in “no time at all,” basically…. [...] But as Seth has said, since I live with her in this probable reality from which I write, then my existence is always at least probable within any of her realities. [...] And although Seth hasn’t said so yet (that I remember), I also think that within the spontaneous plan of probable realities each of us—anyone, that is—explores all aspects of sexuality and parenthood at the same time.

[...] It exists both in your past and future, a probable world that some of you will choose from a model placed in the past of your future — partially based upon fact, in your terms, but with its greatest validity lying in its possibilities.”

Christian theology sees the end of the world in certain terms, with a grand God coming to reward the good and to punish the wicked.⁶ That system of belief allows for no other probability. [...] Others see periods of peace and advance — and each probability will happen “somewhere.” [...]

In this probability of which I speak, the species will begin to encounter the great challenge inherent in fulfilling the vast untouched (forcefully) — underlined — potential of the human body and mind. (Long pause.) In that probable reality, to which each of you can belong to some extent, each person will recognize his or her inherent power of action and decision, and feel an individual sense of belonging with the physical world that springs up in response to individual desire and belief.⁷

[...] Seth’s theory of simultaneous time, which can encompass the notion of future probabilities projected backward into an apparent past, for instance, leaves great leeway for the interpretation of events or questions, however, and makes the idea of contradiction posed by an Atlantis in the past and one in the future too simple as an explanation. At any given “time,” depending on whatever information he’s given previously, Jane could just as easily quote Seth as placing Atlantis in our historic past, or in a probable past, present, or future — or all four “places” at once, for that matter. [...]

[...] The time of choosing is somewhat more complicated if the last reincarnational cycle, in your terms, is completed.

[...] I have used the word multidimensional often, and you see I mean it quite literally, for your reality exists not only in terms of reincarnational existences but also in the probable realities mentioned earlier.

When the time of choosing comes, therefore, the choices available are far more diverse than those offered or possible to personalities who must still reincarnate. [...]

(9:26.) The entity might well be exploring several probable systems too, and these personalities would also have to be reached and contacted. [...]

This traveling in probable systems goes on constantly, with variations, in the dream state. The individual chooses then which probabilities he desires to make actual in physical terms.

The doctor, you see, that you might have been and are not in this system, once dreamed of a probable universe in which he would be an artist. He continues to work out his own probabilities. [...] You call his system an alternate system of probability but this is precisely what he would call your system.

I am using you here and the physician probability as an example. [...] Reincarnation is but a part of this probability system, the part that falls within your particular universe.

[...] You examined a probability, in other words, and chose another.

[...] Before physical birth, you have already made the decision to choose this probable reality, and to probe its potentials. [...]

[...] Those responsible for such a destruction would have destroyed only reality as they knew it, in the probable system. Other probable earths and other probable races of mankind coexist, and you are apart of these also. [...]

(This question refers to a discussion the four of us had at first break, after Seth had given us data on any possible destruction of our earth, the various probable systems involving other earths, etc. We had wondered what course the entities would take who had manifested on our particular probability-earth, in the event of its literal destruction.)

There will also be changes in any case in her department, if probabilities continue as I see them now. [...]

In terms of probabilities, therefore, you choose certain acts, unconsciously transform these into physical events or objects, and then perceive them. [...]

(9:30.) In greater terms, it is impossible to separate one physical event from the probable events, for these are all dimensions of one action. It is basically impossible to separate the “you” that you know from the probable you’s of which you are unaware, for the same reasons. There are always inner pathways, however, leading between probable events; since all of them are manifestations of an act in its becoming, then the dimensions between these are illusions.

Now the consciousness of such beings would also contain the consciousness of large numbers of probable selves and systems, experienced quite vividly and clearly as multiple presents. These multiple presents can be altered at any of an actual number of infinite points; infinity not existing in terms of one indefinite line, but in terms of numberless probabilities and possible combinations growing out of each act of consciousness.

[...] Probable actions emerge, then, into matter-systems quite as valid as your own, and quite as consistent. [...]

The fetus also understands that it can respond to a stimulus — to any stimulus it chooses — from a variety of probable futures. So do you unconsciously grope toward probable futures that to one extent or another beckon you onward.

(10:52.) You choose your futures, but you also choose your pasts. [...]

[...] Your verbal language — for your biological communication is quite aware of probable future events, and the body constantly maintains itself amid a maze of probabilities.

A simple tree deals with the nature of probabilities as it thrusts forward into new seeds. [...]

[...] From this field of probabilities you choose patterns of thought which you will weave into the physical matter of your universe. [...] It should be realized that the probable self also has its own dreams.

The field of probabilities is quite as real as your physical universe. [...] The knowledge gained there is invaluable, not only in terms of overall experience, but as a means of training the ego and subconscious to choose between various activities.

[...] It’s impossible to speak of time and precognition without considering probabilities. The following two chapters on probabilities and dreams contain some of the most intriguing material Seth has given us — and precognition must be seen against this larger perspective. [...]

The ego chooses channels of reception with great discrimination, and again, it censors anything which it feels is a threat to its dominance. [...] [It is the ego’s persistent discrimination in choosing the stimuli to which it will react that determines the nature of physical time as it appears to the personality.] The ego, because of its function and characteristics, cannot make swift decisions as can the intuitive self. [...]

(10:12.) Instead you have a rich interweaving of probabilities; for in one probability the two were indeed married, and that Stella [Butts] saw the house go to the eldest son (myself). In this probability, this Joseph instead comes upon the house of a relative stranger, finds it for sale, and can or cannot purchase it according to the new set of probabilities then emerging. [...] In this probability Joseph’s mother left little in financial terms, relatively speaking, and her house was sold. [...]

New paragraph: This is, however, a clear case of the interweaving of probabilities. In this one Joseph can choose whether to buy or not, so there is no coercion (by Stella Butts), for example. [...]

(Humorously:) Now, all probabilities are related. [...] She is able, again to some extent, to follow through with her own probable existences. [...]

[...] Again, the official mind says that it was a coincidence that this couple were, in their way, artistically inclined, enjoyed painting and writing, free-lanced, and still lived in an apartment after some years of marriage — and that the man was relatively quiet in contrast to the woman (with amusement). Yet again probabilities merge, for the woman could well have been a writer, the man an artist; and seeing Ruburt and Joseph, they related with other probabilities inherent in their own natures.

[...] As mentioned earlier (in the 653rd session in Chapter Fourteen), you actualize events from the present intersection of spirit and flesh, choosing them from probabilities according to your beliefs.

[...] These same principles can be used in any area of your life, and in each you are choosing from a variety of probable events.

The future — the probable future — is being altered in the same way, of course. [...]

[...] In whatever framework you choose, you will always find proper reinforcement for your belief.

[...] In your terms, it contains the physical history of the species in context with the probable future capabilities of the species. You choose your genetic structure so that it suits the challenges and capabilities of the species. You choose your genetic structure so that it suits the challenges and potentials that you have chosen. [...]

[...] They lead toward the activation of certain events over others, so that the probabilities are “loaded” in certain directions. [...]

[...] The analogy may be a simple one, yet each person chooses the living vessel of the body, with his or her own intents and purposes in mind.

Nor do I think that establishment science will soon be interested in Seth’s ideas that exchanges take place involving our genetic systems, the environment, and cultural events like politics and economics; or that our genetic systems react to our thoughts and emotions—let alone that there’s any genetic planning for future probabilities! [...]

Other probable events could just as well become physically experienced ones. [...] You will choose from those nonphysical probable events, therefore, only those you feel you are in accord with.

[...]

Continuing with the heading: “Your Daily Reality as the Expression of Specific Probable Events.” [...]

[...] Those beliefs are used as screening and directing agents, separating certain nonphysical probable events from others, and bringing them into three-dimensional actuality.

Both men and molecules dwell in a field of probabilities, and their paths are not determined. The vast reality of probabilities makes the existence of free will possible. If probabilities did not exist, and if you were not to some degree aware of probable actions and events, not only could you not choose between them, but you would not of course have any feelings of choice (intently). [...]

[...] It’s just that the means they often choose aren’t justified by those ends….”)

The field of probable events exists as a reality. From it the self chooses those actions which shall become a part of physical reality. [...]

Once more, the field of probabilities does not consist of imaginative fancy, nor of nebulous activity. [...] Not only in terms of overall experience, but also as a means of training the ego, and the subconscious, to choose between various activities.

[...] From it you choose those patterns of thought which you will weave into the physical matter of your universe. [...] It should be realized that the probable self also has its dreams.

[...] In some cases this is because a different probable event has been chosen by a self for physical materialization. I have access to the field of probabilities and you do not—egotistically, you do not. [...]

[...] Put very simplistically, this “quantum approach” allows for the theme that each of us inhabits but one of innumerable probable or parallel worlds. [...] Yet there is no answer within quantum mechanics as to how or why one’s personal identity chooses to follow a certain probable pathway, and consciousness per se is not considered. (Some physicists, however, have implied that subatomic particles—photons—communicate with each other as they take their separate but “sympathetic” paths.) Pardon my irony here, but Seth has always dealt with the ramifications of consciousness and maintained also that we do not inhabit just one probable world, but constantly move among them by choice—and by the microsecond, if one chooses.

A moment ago, I referred to the way all involved with my wife could agree upon a course of probable activity. There are as many possibilities—and probabilities—as one can think of. [...]

To me, consciousness or All That Is is an omnipresent, really indescribable awareness that to us human beings has no limits, “one” containing not only the attributes of time and space and of all feeling, thought, and objectivity, but numberless other properties, manifestations, and probabilities that lie outside our very limited interior and exterior perceptions. [...]

[...] This, to me, is an example of the way a course of probable activity can be agreed upon by all involved.

[...] Only people who trust their spontaneous beings and the altruistic nature of their impulses can be consciously wise enough to choose from a myriad of probable futures the most promising events — for again, impulses take not only [people’s] best interest into consideration, but those of all other species.

The motive power of the universe and of each particle or wave or person within it is the magnificent thrust toward creative probabilities, and the tension that exists, the exuberant tension, that exists “between” probable choices and probable events. [...]

[...] Avenues of probabilities are closed bit by bit until you do indeed live — if you follow such precepts — in a closed mental environment, in which it seems you are powerless. [...]

[...] In the case of the Jonestown tragedy, for example, all doors toward probable effective action seemed closed. [...]

[...] It is the probable God-drama that you choose to perceive. [...]

There are many probable systems of reality, therefore, in which physical data predominates, but such physical probabilities represent but one small portion. [...]

God, therefore, is first of all a creator, not of one physical universe but of an infinite variety of probable existences, far more vast than those aspects of the physical universe with which your scientists are familiar. [...] He is a part of all probabilities.

[...] If you will try to accept the idea that your own existence is multidimensional, that you dwell within the medium of infinite probabilities, then you may catch a slight glimpse of the reality that is behind the word “god,” and you may understand why it is almost impossible to capture a true understanding of that concept in words.

[...] The rich tapestry of probable actions from which you choose your official life becomes just as invisible. [...]

[...] They can permit you to become acquainted with other inward orders of events, and the rich bed of probabilities from which your physical existence emerges.

[...] They will, these dream expeditions, throw great light on the nature of personal daily experience, and they will also provide personal knowledge of the ways in which probabilities operate.

[...] The particular string of probable actions that you call your official experience does not just dangle, then, out in space and time — it interweaves with other such strands that you do not recognize. [...]

[...] Reincarnated selves are no more than probable selves, choosing to experience various forms. [...]

(“I’m probably not correct on all the conclusions I make during the pendulum sessions, though.”)

When this does happen it usually occurs as a bleed-through from the subconscious from the dream state, for the subconscious is somewhat acquainted with probabilities, and to some degree experiences these in a problem-solving manner. It views various probabilities with the purposes of the ego in mind, and therefore aids the ego in its decisions as to which probable events it should choose for its own experience.

[...] Take for example probable event X. This so-called probable event or action will be experienced by the various portions of the self in their own way. [...]

[...] The portion of the self, or rather the portions of the self, that experience action in terms of what the ego would term probability, is further divorced from the ego, however, and this probability reality appears to the ego very rarely, and only very occasionally.

The probable events are experienced in such a way that any given action or probable action is followed through in its various and almost infinite varieties.