“Seth material” search engine (Jane Roberts)

and cry that what I sense

that what is unsaid is all —

what I cannot hold

is what I am and what you are.

(“From my desk in my study I faced the windows of our small kitchen. I could look through the treetops beyond them — we live on the second floor — and down to the street on the next block. Not three-dimensionally, but in another way more vividly, I … saw … sensed … massive figures standing around the edge of that physical view; and around the edges of the world. My eyes were open, of course. With my inner sight I felt that one of those forms, sturdy and impossibly massive, might bend down and with his gigantic face peek into my kitchen window … though I was also aware that all of this was my interpretation of what I was receiving.

(“At the same time, in contrast, my perception of my room underwent a transformation. Everything in it, while retaining its own size to my vision, became microscopically small and dear, like a child’s model of a world — but one that was real and living, with my rooms inside one of the innumerable toy houses. I was exhilarated yet disquieted. I tried to go along with what was happening, yet still retain a certain ‘as if’ distance so that I wouldn’t be completely lost in the experience.

(Jane then experienced a whole series of events involving various facets of the concept of massiveness. While these were perfectly “real” to her physically, she also knew that they were symbolic interpretations of inner realities. We think the cellular memory that Seth describes was also involved, as witness these excerpts from her account:

(“…the next thing I knew I was back in bed, but massive again, and for a moment frightened: My left hand, above me on the pillow, had turned into an eagle’s claw. My eyes were closed, but as far as physical sensation was concerned that’s what it was. I felt this fantastic power in my hand; it tried to grip as an eagle’s claw would. I felt … the weirdest kind of … armor, the alien yet tough and resilient claw instead of flesh in our terms. Then my shoulders and the whole top area of my back began to turn into a great eagle, wings flapping; the surging power and alien sensations were astounding….

Young people are urged to tackle life aggressively, but in the usage of the term this means competitively. It also implies, and of course, promotes, the direction of individual consciousness in an exterior fashion only. Not only is consciousness to be focused to the external reality, but within those limits it is still further harnessed toward certain specific goals. Other inclinations are frowned upon.

WHICH YOU? WHICH WORLD? YOUR DAILY REALITY AS THE EXPRESSION OF SPECIFIC PROBABLE EVENTS

(Jane had no idea of what Chapter Fourteen would be about: “I’m just waiting….” At 9:51 she said, “In fact, I haven’t the slightest idea in my head about Seth or anything else.” We continued to wait. It had begun to rain gently; traffic seemed to hiss upon the pavement. We heard a television set sounding off in one of the downstairs apartments, though not loudly. Resume, finally, at 10:01.)

Continuing with the heading: “Your Daily Reality as the Expression of Specific Probable Events.” That is all the heading.

(A long pause at 10:06.) The brain can be called simply the physical counterpart of the mind. By means of the brain the functions of the soul and intellect are connected with the body. Through the characteristics of the brain, events that are of nonphysical origin become physically valid. There is a definite filtering and focusing effect at work, then. Practically speaking, you do indeed form the appearance that reality takes through your conscious beliefs. Those beliefs are used as screening and directing agents, separating certain nonphysical probable events from others, and bringing them into three-dimensional actuality.

Other probable events could just as well become physically experienced ones. Those beliefs about yourself form your own self-image, and define your concepts of what is possible or not possible for you. You will choose from those nonphysical probable events, therefore, only those you feel you are in accord with.

Because of your psychological and psychic structure, there is within the rich makeup of your being a literally endless variety of what you may call probable selves. In one reality or another these will all be experienced. In your present existence however you will utilize only those psychological characteristics that you believe you possess. So, you see, the personality cannot be defined as being thus-and-so.

(Pause at 10:27.) The overall private experience that you perceive forms your world, period. But which world do you inhabit? For if you altered your beliefs and therefore your private sensations of reality, then that world, seemingly the only one, would also change. You do go through transformations of beliefs all the time, and your perception of the world is different. You seem to be, no longer, the person that you were. You are quite correct — you are not the person that you were, and your world has changed, and not just symbolically.

Often you fall into lapses in which you actually pull in your consciousness, so to speak, and experience life in a lesser fashion. In such a state you do not seem to experience yourself directly, and indeed in the midst of what you think of as the waking state you act in the most mechanical of fashions, following habit and being less aware of sensual stimuli.

These beliefs obviously have another reality beside the one with which you are familiar. They attract and bring into being certain events instead of others. Therefore, they determine the entry of experienced events from an endless variety of probable ones. You seem to be at the center of your world, because for you your world begins with that point of intersection where soul and physical consciousness meet.

In surface terms the sense of “I” that you possess is the result of constantly emerging probable identities, given continuity in time through the physical apparatus of the body with its built-in intervals of nerve reaction. You only remember the portion of your identity that is physically realized — those portions that are drawn into corporeal pattern. (With gestures, and forcefully.) This is the result of the focusing and yet limiting behavior of the physical brain, for effective survival behavior in your reality depends upon time reactions. The nerve patterns’ activity therefore causes the illusion of a present, in which your consciousness appears focused and alert.

Impulses possess a far different reality than physicists or biologists suppose. As you think now, “past” is still occurring. The “drag” still leaps the synapses, but, again, is not physically recorded. Past events continue. Consciously you only experience portions of events with your corporeal structure, yet the structure itself records them.

Many such states can give you a far greater direct experience with the nature of your noncorporeal reality than any normally conscious questioning. Which you? Which world? You can to some extent discover for yourself the other probable you’s that are a portion of your being.

Now give us a moment. The physical structure itself contains within it the necessary prerequisites for what you would call evolutions of consciousness — and even for, within certain limits, the organization of experience in ways that might seem quite alien to you now.