“Seth material” search engine (Jane Roberts)

The bakery across the street from Throckmorton’s shop was run by a man called Ragan. R-a-g-a-n. He had a wife, five children, and three children who died in their early years. He was a distant cousin of Throckmorton’s, of Irish descent.

As a rule each entity is born so that he experiences at least three roles, that of mother, father and child. I make three roles rather than two because a complete childhood, for example at least once, is usually necessary so that a personality can experience the knowledge of human growth.

I have only begun to go into this, but this matter is extremely important. Everyone who has left your plane has developed as far as he can on your plane. But as in your life certain environments tend to encourage some people in the realization of their talents, and seem to hinder others in the development of their peculiar talents, so some personalities expand in their capabilities on your plane; and some who do rather poorly on your plane expand surprisingly on other planes.

Therefore, with such an unnatural division it seems to man that he does not know himself. He says “I breathe, but who breathes, since consciously I cannot tell myself to breathe or not to breathe?” He says “I dream, but who dreams? I cannot tell myself to dream or not to dream.” He cuts himself in half, then wonders why he is not whole. Even in my own lifetimes on your plane I sensed this basic contradiction. Man has consistently admitted to the evidence only those things he could see, smell, touch or hear, and in so doing he could only appreciate half of himself. And when I say half of himself I exaggerate. He is aware of only a third of himself, because two-thirds of himself exists in that realm to which he will not admit.

It is as if a man found himself in a completely dark room, into which no sounds came. And he looked down, could not see his body, could not hear his voice, and therefore deduced that he had no body and no voice, even though he knew he had both a body and a voice before he entered that room. But he says “I will at any moment believe only what I can see, and though I am sure that I saw more at one time, now I can see nothing and so I have no body, since I cannot see it.”

With the hands that he does not think he has, our imaginary man then feels the contours of his body. But does this help him in his dilemma? No. He yells witchcraft. If someone else says “Oh, I feel a body,” he says “You are a medium.” Or, if you prefer, a crackpot. The fact remains that you have within yourself the evidence.

If man does not know who breathes within him, and if man does not know who dreams within him, it is not because there is one who acts in the physical world and one completely separate who dreams and breathes. It is because he has buried the part of himself which breathes and dreams. If these functions seem so automatic as to be performed by someone completely divorced from himself, it is because he has done the divorcing. This is not the case on all planes. It is not even the case on planes that you might consider lower than your own, nor is it the case with some portions of life that you consider beneath you on your own plane.

But since it is so difficult for man to even recognize the self that moves his own muscles and breathes his own breath, then I suppose it should not be startling that he cannot realize that this whole self also forms the camouflage world of physical appearance, in almost the same manner that he forms a pattern with his breath upon a glass pane.

Without knowing what he was doing Ruburt has been developing his inner senses to an almost amazing degree, but naturally he did this unknowingly, pursuing other aims. In the past he was so bound to the conscious ego that in fiction he found it difficult to write anything that was not strictly autobiographical.

The poetry has always been the result of facility in use of the inner senses, but until lately he was unable to give this sufficient pattern in terms of unitary form. His efforts in the book The Physical World as Idea Construction represented a breakthrough on his part. He realized, I believe, from the beginning that the conscious critical mind had little to do with the initial conception.

The book was a first attempt in forming a definite pattern of the material that he was receiving from the inner senses. He was beginning to recognize the whole self. The only reason the whole self is not much more conscious and accessible is your own stubborn refusal to admit it. I cannot emphasize this more strongly. The camouflage pattern world is formed by the mind, and I am using this now in its true term as a part of the inner world. Energy is received by the mind through the inner senses and transformed by use of mental enzymes into camouflage patterns.

There is no reason why mankind cannot be aware of this transformation, if once he admits into existence the whole self which makes this possible. As I mentioned earlier the process of breathing seems automatic, and yet some part of you is aware of the most minute portions of air that inflate the lungs.

In many cases he refuses to admit the mover. He trusts himself much more when he says “I will read,” and then he reads, than he does when he says “I will see,” and then he sees. He remembers having learned consciously to read, but he does not remember consciously having learned to see. And what he cannot remember consciously he fears, and what he fears he simply denies existence to.

The fact is, he sees although no one taught him how to see. And the part of himself that did teach him to see still guides his movements, still moves the muscles of his eyes, still becomes conscious despite him when he sleeps, still breathes for him without thanks, without recognition, and still carries on his task of transforming energy from an inner reality to an outer camouflage.

He becomes trapped by his own artificially-divided self. He looks for gods, anything at all, to explain perfectly natural functions that belong to him. This beautifully absolves him in his own eyes from all responsibility, but it does not. I have been speaking here only, if you will believe it, of personalities in their particular lives as they operate on your plane, and I have much to say.

Nor do I know all the answers. It is however a fact that even mankind, in his blundering manner, will discover that he himself creates his own physical universe, and that the mechanisms of the physical body have more functions and varieties than he knows. Nor in the sleeping state are these functions stilled. They continue in an even more direct form than they do when he is awake. He creates when he dreams in a truer and less distorted fashion, and his physical world is much more the product of his dreaming self than it is of his waking state.

Unless man learns to use this inner sense he may well lose whatever he has gained. I will say much more along these lines at a later date. I believe I will close the session. I do not want to keep you up too late, although as usual I could keep on for hours. I am extremely pleased that we could come together in this manner. A certain development on your part was absolutely necessary before such sessions between us could take place.