do

1 result for (book:ss AND session:531 AND stemmed:do)

SS Part One: Chapter 7: Session 531, May 25, 1970 8/39 (21%) streams blinders process river attention
– Seth Speaks: The Eternal Validity of the Soul
– © 2012 Laurel Davies-Butts
– Part One
– Chapter 7: The Potentials of the Soul
– Session 531, May 25, 1970, 9:22 P.M. Monday

[... 7 paragraphs ...]

(9:35.) You are as actively and vividly concerned in these realities as you are in the one in which your main attention is now focused. Now, as you are merely concerned with your physical body and physical self as a rule, you give your attention to the stream of consciousness that seems to deal with it. These other streams of consciousness, however, are connected with other self-forms that you do not perceive. The body, in other words, is simply one manifestation of what you are in one reality, but in these other realities you have other forms.

“You” are not divorced from these other streams of consciousness in any basic way; only your focus of attention closes you off from them, and from the events in which they are involved. If you think of your stream of consciousness as transparent, however, then you can learn to look through and beneath it to others that lie in other beds of reality. You can also learn to rise above your present stream of consciousness and perceive others that run, for analogy’s sake, parallel. The point is that you are only limited to the self you know if you think that you are, and if you do not realize that that self is far from your entire identity.

[... 4 paragraphs ...]

Some of these may involve the thoughts of what you would call a reincarnational self, focused in another period of history as you know it. You may instead, “pick up” an event in which a probable self is involved, according to your inclination, your psychic suppleness, your curiosity, your desire for knowledge. In other words, you may become aware of a far greater reality than you now know, use abilities that you do not realize you possess, know beyond all doubt that your own consciousness and identity is independent of the world in which you now focus your primary attention. If all of that were not true, I would not be writing this book and you would not be reading it.

[... 4 paragraphs ...]

One small point might explain what I mean here. If you do not want to remember a particular dream, you yourself censor the memory on levels quite close to consciousness. Often you can even catch yourself in the act of purposely dropping the memory of a dream. The touching-up process occurs almost at this same level, though not quite.

Here the basic experience is hastily dressed up as much as possible in physical clothes. This is not because you want to understand the experience, but because you refuse to accept it as basically nonphysical. All dreams are not of this nature. Some dreams themselves do take place in psychic or mental areas connected with your daily activities, in which case no dressing-up process is necessary. But in the very deep reaches of sleep experience — those, incidentally, not yet touched upon by scientists in so-called dream laboratories — you are in communication with other portions of your own identity, and with the other realities in which they exist.

[... 2 paragraphs ...]

I do not want to minimize the importance of your state of consciousness; as, for example, you read this book. Presumably you are awake, but in many ways when you are awake, you are resting far more than you are in your so-called unconscious nightly state. Then to a larger extent you realize your own reality, and are free to use abilities that in the daytime you ignore or deny.

[... 1 paragraph ...]

At the same time, you make this information available to all these other portions of your identity, who dwell in entirely different realities, and you receive from them comparable information. You do not lose contact with your ordinary waking self. You simply do not focus upon it. You turn your attention away. In the daytime you simply reverse the process. If you were looking at your daily normal self from the other viewpoint, you see, using an analogy here, you might find that physically waking self as strange as you now find the sleeping self. The analogy will not hold however, simply because this sleeping self of yours is far more knowledgeable than the waking self of which you are so proud.

[... 5 paragraphs ...]

It cannot relate to a reality that you will not allow it to perceive. It can poorly help you to survive when you do not allow it to use its abilities to discover those true conditions in which it must manipulate. You put blinders upon it, and then say that it cannot see.

[... 7 paragraphs ...]

Similar sessions

TES8 Session 417 June 17, 1968 stream refreshment Cayce emotional prospectus
TPS4 Session 830 (Deleted Portion) March 27, 1978 disruptions persistence George Josette primarily
TES5 Session 203 October 28, 1965 Peg Rhine Rico Puerto Duke
TES9 Session 429 August 14, 1968 entity sepia analogy intensities nontime