“Seth material” search engine (Jane Roberts)

Your scientists with their instruments have succeeded in inducing the emotions of fear, sorrow, and so forth in some operations, but the experience itself remains subjective and psychological. Some physical effects, and again even these are secondary effects, may be observed as far as the emotions are concerned, in that pulses may quicken, certain chemicals and hormones may quicken their activity.

The emotions come closer than anything else to the vividness of inner data. There are of course more differences than similarities. However because of the intense quality of emotional experience this is still a good comparison. With the emotions however, there is in many cases a stimulus to action in the outside camouflage pattern.

The emotions belong to the personality, that is to the present personality, and are strongly connected both to the conscious ego and to the inner self, which is so often ignored. This is the rather difficult part for me to explain, I’m afraid. I’m not sure how to go about making this clear.

At the furthest end they become the emotions, and these emotions therefore are also a connective. I hope I have transmitted this idea with some clearness. I suggest a brief break.

The emotions, while connected to the ego strongly, nevertheless also belong to what we have been pleased to call the subconscious. But because they are so intertwined with the inner life they are also common to both the ego and the so-called subconscious.

They are more than prehistoric. They are in some respects evolutionary developments, being the end portions of the inner senses transformed to some degree, to permit manipulation of camouflage pattern. Before the conscious ego evolved, emotion served well as necessary stimuli to action in the camouflage environment. I am trying to put over the thought here in one way or another that as the inner senses come more and more within the field of the whole self on your plane, they take on its characteristics while yet retaining within themselves their own characteristics.

What you call racial memory exists as inner emotional memory experience. The line between inner and outer does not exist in actuality any more than a line exists between consciousness and unconsciousness. What you call the subconscious is merely an ill-defined meeting place of inner and outer experience; and I am forced to use these terms inner and outer only because of your misconception of duality.