“Seth material” search engine (Jane Roberts)

Such issues, however, while obviously of concern, do not touch upon the greater events behind dream activity, or begin to touch upon the mysterious psychological actions that are behind the perception of any event. Dreams are primarily events, of course. Their importance to you lies precisely in the similarities and differences that characterize them in contrast to waking events.

The psyche’s basic experience, then, deals with a kind of activity that you cannot directly perceive, yet that existence is responsible for the events that you do perceive, and therefore acts as the medium in which your dreaming and waking events occur.

In that respect you cannot rip apart your events to find the reality behind them, for that reality is not so much a glue that holds events together, but is invisibly entwined within your own psychological being. There are obvious differences between what you think of as waking and dream events. You differentiate definitely between the two, making great efforts to see that they are neatly divided. In your world, conventional and practical sanity and physical manipulation are dependent upon your ability to discriminate, accepting as real only those events with which others more or less agree.

Your psyche is being drawn back into itself, into All That Is, and “out of itself” into your individuation, in psychological pulses of activity that have a correlation with the behavior of electrons in your world. In the dream or sleep state, when you do not meet as directly with physical activity, there is the opportunity to learn more about the psyche by a study of dreams — those events that are so like and so dissimilar to your waking experience.

Those that do are chosen with great discrimination, dreams serving as one of the methods by which you ascertain the desirability of any given probable act. There is basically no difference at these other levels of existence between waking and dream events. Creatively, then, you organize your experience in such a fashion, with the conscious mind as you think of it also carrying its own responsibility. Those events that you do not accept as physical ones, however, also exist and join their own organizations. They do not simply fall away from your experience, but serve as focus points for events that do not concern you directly, while indirectly they form a definite psychological background. To a certain extent they become the invisible medium of experience from which your own specialized activities emerge, so that their nature is implied in your own life — and so that your life is implied in those other frameworks.