“Seth material” search engine (Jane Roberts)

(Pause at 9:36.) Your thoughts and emotions, therefore, go forth from you not only in all physical directions but in directions that are quite invisible to you, appearing in dimensions that you would not presently understand. Now you are also the receiver of other such signals coming from other probabilities that are connected with your own, but you choose which of those probable actions you want to make real or physical in your system, as others also have the freedom of choice in their systems.

Pretend a particular event happened that greatly disturbed you. In your mind imagine it not simply wiped out, but replaced by another event of more beneficial nature. Now this must be done with great vividness and emotional validity, and many times. It is not a self-deception. The event that you choose will automatically be a probable event, which did in fact happen, though it is not the event you chose to perceive in your given probable past.

There are in your terms, then, unlimited probable future events for which you are now setting groundworks. The nature of the thoughts and feelings you originate and those that you habitually or characteristically receive set a pattern, so you will choose from those probable futures those events that will physically become your experience. (Pause.)

You originate ideas then and receive them, but you are not forced to actualize unrealized probable acts that come to you from other probable selves. Now there is a natural attraction between yourself and other probable selves, electromagnetic connections having to do with simultaneous propulsions of energy. By this I mean energy that appears simultaneously both to you and probable selves in other realities; psychic connections having to do with a uniting, sympathetic, emotional reaction and a connection that shows up very strongly in the dream state.

(With a smile:) Probable dictation: What you must understand is this: Each of the events in each of your lives was “once” probable. From a given field of action, then, you choose those happenings that will be physically materialized.

[...] If you understand the nature of probabilities, you will not need to pretend to ignore your present situation. You will recognize it instead as a probable reality that you have physically materialized. Taking that for granted, you will then begin the process necessary to bring a different probability into physical experience.

[...] Yesterday, the theft was one of innumerable probable events. [...] In one way or another, through your conscious thought you attracted such an event, and drew it from probability into actuality. [...]

You can change the picture of your life at any time if only you realize that it is simply the one portrait of yourself that you have created from an unlimited amount of probable ones. The peculiar aspect of your own probable portraits will still be characteristic of you, and no other.

[...] Before you make your decision, each of these probable actions are equally valid. You choose one of these, and by your decision you make one event out of the three physical. [...]

[...] There are probable gods as there are probable men; but these probable gods are all a part of what you may call the soul of, or the identity of, All That Is; even as your probable selves are all a portion of your soul or entity.

(10:01.) From any given point of your existence, however, you can glimpse other probable realities, and sense the reverberations of probable actions beneath those physical decisions that you make. [...] Here the rigid assumptions of normal waking consciousness often fade, and you can find yourself performing those physically rejected activities, never realizing that you have peered into a probable existence of your own.

Ideas that you have entertained and not used may be picked up in this same manner by other probable you’s. Each of these probable selves consider themselves the real you, of course, and to any one of them you would be the probable self; but through the inner senses all of you are aware of your part in this gestalt.

If you are poor, you chose that reality from many probable ones that did not involve poverty — and that are still open. If you chose illness, again there is a probable reality ready for initiation in which you choose health. If you are lonely there are probable friends you refused to meet in the past, but who are readily available.

[...] You, as a personality, regardless of your health, wealth or circumstances, have a rich variety of probable experience from which to choose. [...]

(10:59.) Any of those directions, followed, can enrich the existence that you know, and in turn open up other probabilities that now escape you. The main image of yourself that you have held has, to a large extent, also closed your mind to these other probable interests and identifications. [...] These probable achievements will lie latent unless you consciously decide to bring them into being.

You must realize that you are indeed a probable you. [...] Your neuronal structure necessitates a certain focus so that other experiences counter to your conscious assumptions remain probable or latent. Alter the beliefs and any probable self can, within certain limitations, be actualized.

You use probabilities like blocks to build events. You choose. [...] This presupposes inner knowledge and calculations, for you must be aware of the probabilities in order to choose from them. [...] These probabilities include webworks and probable action and reaction, involving not only yourself but others.

In your system it seems as if you have chosen one course, one main line of probabilities, and that is the end of it. On other existences however you choose other probabilities. [...]

[...] It is you who choose among the probabilities, and from these you form the given collection that compose any particular event.

[...] (Long pause.) There is no end in those terms to the source or supply of probabilities, therefore notime is not a static, completed cosmic storehouse. [...] Each event that you form from any given set of probabilities automatically gives rise to new probabilities.

[...] The awakening mentioned earlier, then, found man rousing from his initial “dreaming condition,” faced suddenly with the need for action in a world of space and time, a world in which choices became inevitable, a world in which he must choose among probable actions—and from an infinite variety of those choose which events he would physically actualize. [...]

[...] The entire gestalt of probable actions, therefore, is already focused to some degree in the species’ differentiations. In the vast structure of probable activity, however, far more differentiation was still necessary, and this is provided for through the inner passageways of reincarnational existence.

[...] Those serve to organize individual action in a world where an infinite number of probable roads are open—and here again, private impulses are basically meant to guide each individual toward avenues of expression and probable activities suited best to his or her development. [...]

[...] This immediately brought about the importance of choosing between one action and another, and made acts of decision highly important.

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. [...]

[...] Any consciousness automatically tries to express itself in all probable directions, and does so. [...] You grow probable selves as a flower grows petals. Each probable self, however, will follow through in its own reality — that is, it will experience to the fullest those dimensions inherent to it. You pick and choose one birth and one death, in your terms.

In dreams you are acquainted with probable events, from which you then choose; (to me:) so before you died as a child, you knew that you could pick or choose that death. [...]

[...] The body is at any given moment, however, a mass conglomeration of energy formed from that rich bank of probable activity. [...] On deeper biological levels the cells straddle probabilities, and trigger responses. [...] Each probability — probable only in relation to and from the standpoint of another probability — is inviolate, however, in that it is not destroyed. [...]

[...] This provides you with areas of choice, gives you manipulability, and allows for the myriad of probable activities “possible.” You are the judge and the final word in that regard, so that as your ideas change, as you move toward one probable self and decide upon that as your official³ self, you will always have a rich bank of probable actions to choose from. [...]

[...] The nature of probabilities determines the framework in which these fulfillments can take place, and “frames” living developments. The structure of probabilities provides on the one hand a system of barriers, in which practical growth is not chosen or significant; and on the other hand it insures a safe, creative, rich environment — a reality — in which the idealization can choose from an almost infinite variety of possible actions those best suited to its own fulfillment.

Often, for instance, you handle probabilities very well, while remaining consciously blind to them because of your concepts. [...] You may also be unconsciously reacting to quite pertinent data regarding the probable actions of others. [...] You are far more aware than you realize of the probable future in areas with which you are concerned. [...] In terms of probabilities that particular kind will not enter your experience.

[...] Man can be aware of the vast medium of probabilities in which he exists, and therefore consciously choose those best suited to those idealizations that point toward his greatest fulfillment. [...]

[...] It has, however, literally endless probabilities to choose from, to fulfill its abilities while maintaining a workable selfhood.⁶ Consciousness chooses the best overall conditions available for its own purposes of growth. [...]

(10:17.) Now give us a moment … As the cells operate with the knowledge of probable actions and still maintain the physical body in your chosen system, so the psyche, operating in the same way, “seeds” itself in many different probabilities. In this case specifically, I am speaking of other physical probabilities — alternates, in other words, of the world as you know it. Those alive with you, your contemporaries, do not all belong to the same probable system. You are at a meeting ground in that respect, where individuals from many probable realities mix and merge, agreeing momentarily to accept certain portions of the same space-time environment.

6. See the 565th session as it’s continued in Chapter 16 of Seth Speaks. Seth talked about the myriad probable actions available to any self. After 10:19: “To the extent that you are open and receptive, you can benefit greatly by the various experiences of your probable selves … often what seems to you to be an inspiration is a thought experienced but not actualized on the part of another self … Ideas that you have entertained and not used may be picked up in this same manner by other probable you’s. Each of these probable selves considers itself the real you, of course, and to any one of them you would be the probable self; but through the inner senses each of you are aware of your part in this gestalt.”

[...] Each child chooses its own probable version of any given birthdate. [...]

[...] Give us a moment … In the life that you know, as given in Personal Reality, your beliefs act to specify the particular probable events that will become “real.”¹⁰ Because you are a probable self, an understanding of your own nature will show you some of the abilities, not used here, but present, that you can indeed choose to actualize. You can draw then from your own bank of probable abilities, for there will be traces of them in you. [...] (To me:) In deciding to do some writing (for the Seth books, as an example), you are also drawing upon abilities that you have worked on in another system, and through your intent you are to a certain extent blending probabilities.¹¹

Only in a context of probabilities can immortality make any sense. [...] What you think of as daily life is then a focus upon certain probable events above others, a choosing of significances, a selection of pattern. [...]

[...] The existence of probable realities and probable selves in no way denies the validity of your own experience or individuality. That rides secure, choosing from unpredictable fields of actuality those that suit its own particular nature.

Now some of you might choose some of the same events, and there probabilities will merge. [...] One historical event may be simultaneously accepted in several probable realities, for example, while others may occur in one and not in an alternate history.

Now, you move through probabilities in much the same way that you navigate in space. As you do not consciously bother with all of the calculations necessary in the process of walking down the street, so you also ignore the mechanisms that involve motion through probable realities. You manipulate through probabilities so smoothly, in fact, and with such finesse, that you seldom catch yourself in the act of changing your course from one probability to another.

[...] You teeter between probabilities, having the full power to choose one street or the other as physical experience. [...]

There is something highly important here concerning your technological civilization: As your world becomes more complicated, in those terms, you increase the number of probable actions practically available. [...] As space becomes “smaller,” your probabilities grow in complexity. [...] (In parentheses: I am speaking in your terms of time.) Watching television, you are aware of events that occur on the other side of the earth, so your consciousness necessarily becomes less parochial.⁸ As this has happened the whole matter (smiling) of probabilities has begun to assume a more practical cast. [...]

More and more, you are beginning to deal with probabilities as you try to ascertain which of a number of probable events might physically occur. When the question of probabilities is a practical one, then scientists will give it more consideration.

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. [...]

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. [...]

[...] 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.

[...] 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! [...]

You use probabilities like blocks to build events. This presupposes inner knowledge and calculations, for you must be aware of the probabilities in order to choose from them. [...] These probabilities include webworks, probable actions and reactions involving not only yourself but others. [...]

[...] You examined one probability and chose another. The individual, then, chooses which probabilities he desires to actualize physically. [...]

The dreaming self is to some considerable degree aware of the probable self. There is give-and-take between the two, for much data is received by the dreaming self from the probable self — the self that experiences what the ego would call probable events.

[...] The doctor you might have been 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 yours.

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….”)