“Seth material” search engine (Jane Roberts)

If you are traveling around the world, you have to make frequent time adjustments. When you travel through the psyche, you will also discover that your own time is automatically squeezed out of shape. If for a moment you try to imagine that you were able to carry your own time with you on such a journey, all packaged neatly in a wristwatch, then you would be quite amazed at what would happen.

In other lands of the psyche, however, even stranger events might occur. The watch itself might change shape, or turn heavy as a rock, or as light as a gas, so that you could not read the time at all. Or the hands might never move. Different portions of the psyche are familiar with all of these mentioned occurrences — because the psyche straddles any of the local laws that you recognize as “official,” and has within itself the capacity to deal with an infinite number of reality-hyphen-experiences.

(Pause at 9:51.) The psyche, your psyche, can record and experience time backward, forward, dash — or sideways through systems of alternate presents (intently) — or it can maintain its own integrity in a no-time environment. The psyche is the creator of time complexes. Theoretically, the most fleeting moment of your day can be prolonged endlessly. This would not be a static elongation, however, but a vivid delving into that moment, from which all time as you think of it, past and future and all its probabilities, might emerge.

If you are reading this book, you have already become weary with official concepts. You have already begun to sense those greater dimensions of your being. You are ready to step aside from all conventionalized doctrines, and to some extent or another you are impatient to examine and experience the natural flowing nature that is your birthright. That birthright has long been clothed in symbols and mythologies.

(Long pause, one of many.) We will have to use some of your terms, however, particularly in the beginning. Other terms with which you are familiar, we will squeeze out of all recognition. The reality of your own being cannot be defined by anyone but you, and then your own definition must be understood as a reference point at best. The psychologist, the priest, the physicist, the philosopher or the guru, can explain your own psyche to you only insofar as those specialists can forget that they are specialists, and deal directly with the private psyche from which all specializations come.