“Seth material” search engine (Jane Roberts)

The mind can interpret the experiences that the legs and the feet have, however, and by imaginatively using that sensual data can perceive the ant’s reality to some extent. Now when the mind races and runs, it sometimes has great difficulty interpreting its activities to the brain, which is usually concerned with other realities only to the extent that they impinge upon it.

Now: Ruburt’s mind is far more aware of other realities than his brain is, but he consciously believes in the greater reality of himself and his perceptions. The brain also possesses this belief, and so it opens itself as much as possible to the mind’s activities. Because it does, certain intuitive psychic and “intellectually spacious” experiences can be physically felt to some extent. The knowledge is interpreted through alterations in body sensation, which give it an important corporeal validity. In such cases high mental and psychic activity is reflected in the body’s experience, providing a beneficial unity.

(10:45.) A certain kind of affirmation of self allows the brain to tune into these more spacious methods of perception that are the natural characteristics of the mind. There are very good reasons why this type of assertion must first occur. The brain (and the entire physical system) is meant to insure your bodily survival and to follow your conscious beliefs about reality. There is always a harmonious unifying connection between your beliefs and activities. Some people feel utterly confident in certain areas and are timorous in others. Some aspects of life may be ignored or even refuted for a time while others are focused upon. The individual will very cleverly and shrewdly go ahead in those areas in which he or she feels safe, often when in the process of altering beliefs. You will not use your spacious mind until you affirm its reality within yourself, and until you are ready to handle the additional data which will then become consciously available to one extent or another. But the spacious mind operates through your creaturehood; in your terms it represents latent abilities of consciousness that can be more or less normal functions.

(12:02.) In a very limited and fumbling manner this is hinted at through the use of computers, where you try to assess “future probabilities” and act accordingly in your present. The mind can do this far better than any computer. If it believed this, then certain portions of the brain would be activated. The brain would become aware of more of the mind’s knowledge, and the probabilities of future events would be made consciously available.

Now the brain would have to sort out this information so that the physically attuned mechanism was clearly able to maintain its temporal present. When man first developed the pause of reflection, as mentioned earlier in this book (see sessions 635–36 in Chapter Nine), he did undergo initial disorientation before he learned to distinguish a vividly remembered event of the past from a presently experienced one. The growing consciousness had to make such distinctions for practical behavior. To utilize future probable events, the physical brain would be forced to enlarge its function while keeping the individual in clear relationship with the present moment of power, or corporeal effectiveness. Affirmation always involves the acknowledgement of your power in the present. In greater terms, denial is the surrendering of that power. Affirmation then is the acquiescence to your ability, as a spirit within flesh, to form the physical reality of your creaturehood.