“Seth material” search engine (Jane Roberts)

Your daily language deals with separations, divisions, and distinctions. To some extent your language organizes your feelings and emotions. The language of the psyche, however, has at its command many more symbols that can be combined in many more ways, say, than mere letters of an alphabet.

In daily language, objects have certain names. Obviously the names are not the objects, but symbols for them. Even these symbols, however, divide you as the perceiver from the rest of the world, which becomes objectified. You can yourself understand far more about the nature of the psyche, for example, than you think that you can. To do this, however, you must leave your daily language behind at least momentarily, and pay attention to your own feelings and imagination. Your language tells you that certain things are true, or facts, and that certain things are not. Many of your most vivid and moving feelings do not fit the facts of your language, so you disregard them.

These emotional experiences, however, often express the language of the psyche. It is not that an understanding of your psyche is beyond you: It is usually that you try to understand or experience it in one of the most difficult ways — through the use of daily language.

The imagination belongs to the language of the psyche. For this reason it often gives experiences that conflict with the basic assumptions upon which daily language is based. Therefore the imagination is often considered suspect.

(Pause at 10:12.) Mundane language tells you, as you think with its patterns, that your imagination is running away with you, for obviously you are one thing and the sky is another. You and sky do not equate — or (amused) as friend Spock would say: “It is not logical.” The feeling swiftly fades after bemusing you briefly. You might be spiritually refreshed, yet as a rule you would not consider the feeling to be a statement of any legitimate reality, or a representation of your psyche’s existence.

In the life of the psyche a dream is no more or less “true,” whether or not it is duplicated in waking life. Dream events happen in a different context — one, you might say, of the imagination. Here you experience a valid reality that exists on its own, so to speak; one in which the psyche’s own language is given greater freedom.

A spoken language is, again, dependent upon all other languages that could possibly be spoken, and thus its sounds rise into prominence and order because of the silences and pauses between them; so your waking consciousness is dependent upon what you think of as sleeping or dreaming consciousness. It rises into prominence in somewhat the same fashion, riding upon other possible versions of itself; alert only because — in your terms — of hidden pauses within its alertness.

That reality represents your origin, and is the natural environment in which the psyche resides. Your beliefs, cultural background, and to some extent your languages, set up barriers so that this dream dimension seems unreal to you. Even when you catch yourselves in the most vivid of dream adventures, or find yourselves traveling outside of your bodies while dreaming, you still do not give such experiences equal validity with waking ones.

The creative impulses are behind your languages, yet often you use the languages to silence rather than free inner communication. There have always been rhythms in consciousness that are not historically obvious. At certain times some behavior has been primarily expressed in the waking state, and sometimes in the dream state. The emphasis is never static, but ever-changing In some periods, then, the normal behavior was “more dreamlike,” while more specific developments occurred in the dream state, which was then the more clear or specified of the two. Men went to sleep to do their work, in other words, and the realm of dreams was considered more real than waking reality. Now the opposite is true.