“Seth material” search engine (Jane Roberts)

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.

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.

Ruburt’s experiences of late are particularly important, in that by implication they run counter to many accepted core beliefs that are generally held. We will use these latest episodes as an opportunity to discuss the presence of knowledge that appears to be “supernormal” — available, but usually untouched. We will further describe the triggers that can make such information practical, or bring it into practical range.

(A minute later:) In the psychic areas, all patterns for knowledge, cultures, civilizations, personal and mass accomplishments, sciences, religions, technologies and arts, exist in the same fashion.

(10:11.) The [human] species has built into it all of the knowledge, information, and “data” that it can possibly need under any and all conditions. This heritage must be triggered psychically, however, as a physical mechanism such as a muscle is triggered through desire or intent.

This does not mean that you learn what in larger terms you already know; as for example, if you learn a skill. Without the triggering desire, the skill would not be developed; but even when you do learn a skill, you use it in your own unique way. Still, the knowledge of mathematics and the arts is as much within you as your genes are within you. You usually believe that all such information must come from outside of your self, however. Certainly mathematical formulas are not imprinted in the brain, yet they are inherent in the structure of the brain (intently), and implied within its existence. Your own focus determines the information that is available to you. I will here give you an example.

Ruburt’s love for Joseph, his own purposes, and his growing questions, along with his interest in painting in general, triggered exactly the kind of stimulus that broke through conventional beliefs about time and knowledge. Ruburt tuned in to Cézanne’s “world view.” He did not contact Cézanne per se, but Cézanne’s comprehension of painting as an art.

Ruburt is not technically facile enough even to follow Cézanne’s directions. Joseph is facile enough, but he would not want to follow the vision of another. The information, however, is extremely valuable, and knowledge on any kind of subject is available in just such a manner — but it is attained through desire and through intent.

This does not mean that any person, spontaneously, with no instruction, can suddenly become a great artist or writer or scientist. It does mean, however, that the species possesses within itself those inclinations which will flower. It means also that you are limiting the range of your knowledge by not taking advantage of such methods. It does not mean that in your terms all knowledge already exists, either, for knowledge automatically becomes individualized as you receive it, and hence, new.

Ruburt’s Cézanne material therefore comes very quickly, taking a bare portion of the day. Yet its quality is such that professional art critics could learn from it, though some of their productions might take much longer periods of time, and result from an extensive conscious knowledge of art, which Ruburt almost entirely lacks. The productions of the psyche by their nature, therefore, burst aside many most cherished beliefs.

It seems almost heresy to suppose that such knowledge is available, for then what use is education? Yet education should serve to introduce a student to as many fields of endeavor as possible, so that he or she might recognize those that serve as natural triggers, opening skills or furthering development. The student will, then, pick and choose. The Cézanne material was from the past, yet future knowledge is quite as accessible. There are, of course, probable futures from the standpoint of your past. Future information is theoretically available there, just as the body’s “future” pattern of development was at your birth — and that certainly was practical.