“Seth material” search engine (Jane Roberts)

(Once again she spoke sitting down and with her eyes closed during the whole delivery. She used some pauses; I will try a new method of indicating them where they occur in the text. Her voice was very quiet, yet clear. She did not wear her glasses.)

The book which Ruburt has been reading tended to turn him inward. (Pause.) He is becoming fairly proficient now in the use of the trance state, and in its controls. However, so slowly did he slip into a semitrance state that he did not realize what had happened. His energy today was turned inward more than it was turned outward.

This involves efficient, complete use of the outer senses in their perception of camouflage reality, and of joyful, effective behavior and manipulation within that field of camouflage in which you spend a certain level of your existence. When you operate within it you should indeed experience it completely, in as many phases as possible, and be it to a much greater degree than is usually achieved, the conscious mind using itself then in experience, and thus knowing itself. And then the switch to use of the inner senses. The great contrast then refreshes the whole self. (Pause.)

The state into which Ruburt fell as a rule allows no such focus in either reality, but a suspension. It is necessary only as a transition. I will again suggest that for the present psychological time experiments be carried on once a day. There is no reason to give further time to it, in the evening, at this time. This is aimed at Ruburt. We want contrast. (Pause.) This transitionary stage is rather difficult to perceive. He was beginning to wonder himself, and since it is his first real experience with it as an isolated state, it is understandable that he did not recognize it for what it is.

I do not believe that any future difficulty will occur. (Long pause.) What we would like is the ability to fully perceive both the inner world and the outer world, to alternate between them. But we should be in one, and know it, and know ourselves in it. Or we should be in the other and know ourselves in it; and finally, while we are in one reality, we should be able, even in it, to hold our knowledge of the other. In this way our whole selves achieve a freedom.