“Seth material” search engine (Jane Roberts)

(With pauses): Your scientists are finally learning what philosophers have known for centuries — that mind can influence matter. They still have to discover the fact that mind creates and forms matter.

Now your closest environment, physically speaking, is your body. It is not like some manikin-shape in which you are imprisoned, that exists apart from you like a casing. Your body is not beautiful or ugly, healthy or deformed, swift or slow simply because this is the kind of body that was thrust upon you indiscriminately at birth. Instead your physical form, your corporeal personal environment, is the physical materialization of your own thoughts, emotions, and interpretations.

Quite literally, the “inner self” forms the body by magically transforming thoughts and emotions into physical counterparts. You grow the body. Its condition perfectly mirrors your subjective state at any given time. Using atoms and molecules, you build your body, forming basic elements into a form that you call your own.

You are intuitively aware that you form your image, and that you are independent of it. You do not realize that you create your larger environment and the physical world as you know it by propelling your thoughts and emotions into matter — a breakthrough into three-dimensional life. The inner self, therefore, individually and en masse, sends its psychic energy out, forming tentacles that coalesce into form.

(9:23.) Each emotion and thought has its own electromagnetic reality, completely unique. It is highly equipped to combine with certain others, according to the various ranges of intensity that you may include. In a manner of speaking, three-dimensional objects are formed in somewhat the same way that the images you see on your television screen are formed, but with a large difference. And if you are not tuned into that particular frequency, you will not perceive the physical objects at all.

(As Seth, Jane leaned forward for emphasis while speaking. Her delivery was somewhat different this evening. I thought she was reacting to our own environment. Sounds seemed to carry through above and below us. Jane would deliver a sentence, then pause longer than usual, so that her accustomed rhythm was a little off.)

(9:27.) The intensity determines both the strength and the permanency of the physical image into which the thought or emotion will be materialized. In my own material I am explaining this in depth. Here, I merely want you to understand that the world that you know is the reflection of an inner reality.

You are made basically of the same ingredients as a chair, a stone, a head of lettuce, a bird. In a gigantic cooperative endeavor, all consciousness joins together to make the forms that you perceive. Now, because this is known to us, we can change our environments and our own physical forms as we wish, and without confusion, for we perceive the reality that lies beneath.

We also realize that permanency of form is an illusion, since all consciousness must be in a state of change. We can be, in your terms, in several places at once because we realize the true mobility of consciousness. Now whenever you think emotionally of another person, you send out a counterpart of yourself, beneath the intensity of matter, but a definite form. This form, projecting outward from your own consciousness, completely escapes your egotistical attention. When I think emotionally of someone else, I do the same thing, except that a portion of my consciousness is within the image, and can communicate.

Now you do the same thing when you sit in your living room, but you do not realize what you are doing; and presently you are somewhat restricted. When my associates and I meet, we often translate each other’s thoughts into various shapes and forms out of pure enjoyment in the practice. We have what you might call a game, demanding some expertise, where for our own amusement we see which of us can translate any given thought into the most numerous forms. (Pause.)

There are such subtle qualities affecting the nature of all thought, such emotional gradations, that no one is ever identical — (smile) and incidentally, no physical object in your system is an exact duplicate of any other. The atoms and molecules that compose it — any object — have their own identities that color and qualify any object that they form.

If you perceived the constant change within your body with as much persistence as you attend to its seemingly permanent nature, then you would be amazed that you ever considered the body as one more or less constant, more or less cohesive, entity. Even subjectively you focus upon and indeed manufacture the idea of a relatively stable, relatively permanent conscious self. You stress those ideas and thoughts and attitudes that you recall from “past” experience as your own, completely ignoring those that once were “characteristic” and now are vanished — ignoring the fact also that you cannot hold thought. The thought of a moment before, in your terms, vanishes away.

You try to maintain a constant, relatively permanent physical and subjective self in order to maintain a relatively constant, relatively permanent environment. So you are always in a position of ignoring such changes. Those that you refuse to acknowledge are precisely those that would give you a much better understanding of the true nature of reality, individual subjectivity, and the physical environment that seems to surround you.

What happens to a thought when it leaves your conscious mind? It does not simply disappear. You can learn to follow it, but you are usually frightened of turning your attention away from its intense focus in three-dimensional existence. Therefore, it seems that the thought disappears. It seems also that your subjectivity has a mysterious unknown quality about it, and that even your mental life has a sort of insidious dropping-off point, a subjective cliff over which thoughts and memories fall, to disappear into nothingness. Therefore to protect yourself, to protect your subjectivity from drifting, you erect various psychological barriers at what you suppose to be the danger points. Instead, you see, you can follow these thoughts and emotions simply by realizing that your own reality continues in another direction, beside the one with which you mainly identify. For these thoughts and emotions that have left your conscious mind will lead you into other environments.

(10:29.) These subjective openings through which thoughts seem to disappear are in fact like psychic warps, connecting the self that you know with other universes of experience — realities where symbols come to life and thoughts are not denied their potential.

There is communication between these other realities and your own in your dream states, and a constant interaction between both systems. If there is any point where your own consciousness seems to elude you or escape you, or if there is any point where your consciousness seems to end, then these are the points where you have yourselves set up psychological and psychic barriers, and these are precisely those areas that you should explore. Otherwise you feel as if your consciousness is enclosed within your skull, immobile and constricted, and every lost thought or forgotten memory at least symbolically seems like a small death. And such is not the case.