“Seth material” search engine (Jane Roberts)

The slight but perceivable feeling of lightness in his hands could have given him notice of this fact. The situation began as he completed his psychological time experiment this morning, and has continued. He was neither wholly oriented to the inner world nor to the outer, and therefore was not efficient in either.

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 inner senses therefore should also be used as fully as the outer senses. Experience within both realities lets the inner or whole self know more fully its own potentialities and its own selfness.

The outer senses are dulled, but the inner senses have not yet been turned on. The state is an unhappy one, where sharpness of perception is extremely limited. I am speaking at length about it because its lethargy could be harmful under certain circumstances. All the more so since the obvious, more noticeable symptoms of the trance state itself are absent; and therefore the state could pass unnoticed for some time.

It has often been said that the subconscious has a generalized focus, but the subconscious and inner senses have as strong and vital and intensified a focus as the focus of the conscious mind. The phenomena perceived is merely of a different nature, and in this state of which I have spoken no real intensification is possible.

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.