“Seth material” search engine (Jane Roberts)

You are not expected to become unconscious. There is no need for you to feel that when you block out one conscious mind, there is only blankness—for you have other conscious minds. There are other conscious portions of your own personality. We simply want you to look out other windows. The shades are pulled down now over these other windows (indicating the particular windows in the room). We simply want you to snap the shade open and look out. This can be a joyful and an alert experience. It does not need to have to do with sleep and relaxation as it has been spoken of in your recording. That recording, to some extent, maligns the subconscious and the inner self.

It is true that for a moment when you close one conscious door, the door with which you are familiar, there is an instant perhaps before you open another shade and use another portion of your conscious mind to look into other realities...and you may momentarily feel disorientation.

These other portions of your own consciousness are alert even in the sleep state. You may not have always been aware of these other conscious portions of yourself, but they are not vague. They are not vague. You may need to learn the methods by which you can perceive other realities ... simply because you are not used to manipulating these other conscious portions of yourself. But these portions are as critical and even as intellectual and as waking and as valid and as real as the consciousness with which you are ordinarily familiar.

What you perceive, using other portions of yourself, can be far more vivid than the reality in which you usually focus your attention. These other realities are not shadowy or dim. You must simply learn to use your inner eyesight—a different kind of eye—a different kind of vision.

It is true that some physical relaxation is of great benefit. It is true also that certain methods—and I have given some of these to you—are necessary to allow you to switch your focus of attention from physical reality to other realities. It is true, also, that it takes some training to use these other conscious portions of yourself. But remember that these other portions of your identity are portions of your identity—they are a part of you. Your perceptions can be vivid using them. There is no need for you to feel that any reincarnational information must come in a murky, shadowy way through vast areas of a self that you neither know nor understand. Memories of other childhoods can be fresh and bright. You can indeed feel a sense of recognition and familiarity.

You have ten fingers and you use them all. Yet, what you are saying is, “This finger is my conscious awareness and I will use it and I will not use these other nine—or if I use these other nine, I cannot use my conscious awareness.” Your fingers are all fingers and these other portions of yourself are all conscious. They may not be conscious of each other. They may not be conscious of each other, but they are conscious. They are all part of your own identity. They are all portions of your abilities and personalities...that you are meant to use.

Other portions of your consciousness may have as much difficulty seeing through the windows as you do. You will find yourself, for example, looking through many of these windows at the same time. And in these windows you may view other portions of yourself. These portions may seem objective—distant from you—and different. You may seem to be viewing strangers. The viewpoint is entirely different form the viewpoint of any other figures, however. Do you follow me?

I am talking in terms of the self within the self within the self...the self that watches the self... the conscious alert self of which your present conscious mind is but a shadow. And this has nothing to do with the ego, which is only a small portion of waking consciousness.

In comparison, you see, to the other conscious portions of your own personality, you are asleep. I tell you to awaken. This is not as Ruburt would say, to knock the ordinary conscious mind. It is merely to tell you that it has been adapted for one specific purpose in physical reality.

Pretend, pretend that yourself...your whole identity, is a tape, such as being used here, but in stereophonic. Now, pretend that you have eight channels on this fantastic machine. Now, the whole self is composed, to use this analogy, of the entire eight channels. Usually, however, you can only play one channel at a time. The whole self, however, is aware of the entire eight channels and is able to keep track of them. The conscious mind as you know it is only one note on the first channel, not even the entire channel. You can learn methods that will enable you to tune in on these other channels. These other channels are all conscious portions of your own entire identity. They may or may not be aware of you as one small note on the first channel. They must learn to tune in, but many of them have already learned this knowledge and it is part of their own training.

Correct! The inner senses are the portion of you that can be used with confidence to perceive these other realities. Now you should reread the material on the inner senses and all of you should learn what they are and how to use them!

I am not sure whether or not I correctly interpret your question. However, you only seem to be the main conscious part of your identity. Other portions of yourself may consider their selves as the main origin of personality. They would therefore look at you and at your ego, you see, as a fringe self. The ego seems to think that all other portions of the personality circle about it. This is hardly the case.

I have told you this and I tell you again. You are amused when I rise to your friend’s questions. You are amused by the very human characteristics I show. I make you laugh. But remember: The characteristics that I show to you, as I have told you often, are only a small portion of my reality. And I use them often as teaching tools. and when you are ready to listen, and when you can accept what I have to say without these characteristics, which you find so familiar and assuring, then your education may begin and Ruburt’s also.

[Seth II:] Let the human characteristics by which you know me, fade into their proper perspective. Seth as you know him, is distant in my own past, a reality that I scarcely remember. He is a portion of my reality and as such he continually exists. He does now exist in his own reality. Yet to me, all that is past. I am not only what he will one day become in your terms I am far more—and in me your Seth, while remaining a developing identity on his own, is a distant memory in my consciousness. We sent him to you in your terms in some indescribably distant past. He entered your universe in a reality I find difficult to remember. He gave guidance to your kind for eons of your time. I do not sufficiently understand the experience in which you are presently involved, in your terms.