“Seth material” search engine (Jane Roberts)

Much of this is difficult to explain, again, for information and knowledge is constantly transformed — almost completely reborn, so to speak, through characteristics that are inherently a part of thought itself. Knowledge is changed automatically through the auspices of each consciousness who perceives it. It is magnified and yet refined. It is a constant language, yet one that transforms itself. When I “attend these sessions,” or “speak,” then I exchange with others a more complicated system of reality than any computer could handle. You do not understand or perceive the ways in which your reality contributes to the foundation of the mass-world reality that you experience. Unconsciously, each individual participates in forming that world. In my case, however, I am aware of the same kind of activities, only in regard to many realities rather than one.²

As I try to increase your capacity for understanding, and to expand the scopes of your abilities, so in other kinds of worlds I do the same thing. While our meetings take place in your time, and in the physical space of your house, say, the primary encounter must be a subjective inner one, an intersection of consciousnesses that is then physically experienced.

The encounters themselves occur in a Framework 3 environment. That framework of course, again in terms of an analogy, exists another step away from your own Framework 2.³ I do not want to get into a higher-or-lower hierarchy here, but the frameworks represent spheres of action. Our encounters initially take place, then, beyond the sphere that deals exclusively with either your physical world or the inner mental and psychic realm from which your present experience springs.

You want to make the material workable in your world — a natural and quite understandable desire: The proof is in the pudding, and so forth. Yet of course you are also participators in an immense drama in which the main actions occur outside of your world, in those realms from which your world originated — and you are, foremost, natives of those other realms, as each individual is; as each being is.

These frameworks, while I speak of them separately, exist one within the other, and each one impinges upon the other. To some extent you are immersed in all realities. In a strange fashion, and in this particular case, your conflict with your notes⁴ had to do with a sense of orderliness aroused by the need to assemble facts. But [this was] then carried over so that you wanted to keep your Roman (reincarnational) world and this [present] one separate and not merge them through association — as you did — so that it was difficult to know this when you did your sketches. Subjectively you wanted to put the worlds together, to explore the similarities and so forth, but practically you wanted to divide them for your notes.

If you can, try to sense this greater context in which you have your being. Your rewards will be astonishing. The emotional realization is what is important, of course, not simply an intellectual acceptance of the idea. Ruburt wanted material on this book, and that is well and good. The book is important. The book has its meaning in your world, but I do not want you to forget the vaster context in which these sessions originate. This kind of information can at least trigger responses on your part, increasing still further the scope of knowledge that you can receive from me.

In your world knowledge must be translated into specifics, yet we also deal with emotional realities that cannot be so easily deciphered. In this session, in the words I speak — but more importantly in the atmosphere of the session — there are hints of those undecipherable yet powerful realities that will then, in your time, gradually be described in verbal terms that make sense to you.