“Seth material” search engine (Jane Roberts)

(“I feel half massive, but half relaxed, too,” Jane said as we waited for the session to begin. “I feel an odd sense of frustration — or maybe just impatience is a better way to put it…. I think all of this psychic stuff that I’m half aware of has to be organized and expressed in our world — Seth, Cézanne, this book — so that we can make sense of the whole thing.”

When you are in touch with your psyche, you experience direct knowledge. Direct knowledge is comprehension. When you are dreaming, you are experiencing direct knowledge about yourself or about the world. You are comprehending your own being in a different way. When you are reading a book, you are experiencing indirect knowledge that may or may not lead to comprehension. Comprehension itself exists whether or not you have the words — or even the thoughts — to express it. You may comprehend the meaning of a dream without understanding it at all in verbal terms. Your ordinary thoughts may falter, or slip and slide around your inner comprehension without ever really coming close to expressing it.

Dreams deal with associations and with emotional validities that often do not seem to make sense in the usual world. I said before that no one can really give you a definition of the psyche. It must be experienced. Since its activities, wisdom and perception rise largely from another kind of reference, then you must often learn to interpret your encounter with the psyche to your usual self. One of the largest difficulties here is the issue of organization. In regular life, you organize your experience very neatly and push it into accepted patterns or channels, into preconceived ideas and beliefs. You tailor it to fit time sequences. Again: The psyche’s organization follows no such learned predisposition. Its products can often appear chaotic simply because they splash over your accepted ideas about what experience is.

(9:25.) In Seth Speaks I tried to describe certain extensions of your own reality in terms that my readers could understand. In The Nature of Personal Reality I tried to extend the practical boundaries of individual existence as it is usually experienced. I tried to give the reader hints that would increase practical, spiritual, and physical enjoyment and fulfillment in daily life. Those books were dictated by me in a more or less straight narrative style. In “Unknown” Reality I went further, showing how the experiences of the psyche splash outward into the daylight, so to speak. Hopefully in that book, through my dictation and through Ruburt’s and Joseph’s experiences, the reader could see the greater dimensions that touch ordinary living, and sense the psyche’s magic. That book required much more work on Joseph’s part, and that additional effort itself was a demonstration that the psyche’s events are very difficult to pin down in time.

It did not occur to him that those experiences had anything to do with this book, or that in acting so spontaneously he was following any kind of inner order. He wanted these pages to follow neatly one by one. Each of his experiences, however, demonstrates the ways in which the psyche’s direct experiences defy your prosaic concepts of time, reality, and the orderly sequence of events. They also served to point up the differences between knowledge and comprehension, and emphasize the importance of desire and of the emotions.

If you are gifted, and want to be a musician, for example, then you may literally learn while you are asleep, tuning in to the world views of other musicians, both alive and dead in your terms. When you are awake, you will receive inner hints, nudges or inspirations. You may still need to practice, but your practice will be largely in joy, and will not take as long as it might others. The reception of such information facilitates skill, and operates basically outside of time’s sequences.