“Seth material” search engine (Jane Roberts)

Yet this initial experience is not completed and it is not finished. And while it does not need expression through camouflage, it exists in a fuller and more vivid nature than you can at present imagine.

So when I told you to look where there was nothing, then I spoke because this uncamouflaged experience can be most directly perceived where nothing is perceived with the outer senses. In one sense anything that you can see or feel or touch is not real, and yet in another sense it is the nature of all reality.

The gestalt patterns of which I have spoken is the basis here, and yet all members within such gestalts are themselves independent, possessing identity and separation even while they cooperate in a complicated pattern. It is arbitrary; that is, from your viewpoint you arbitrarily choose certain portions of reality and call them units, marking them off. But your divisions do not affect the nature of these gestalts, as my discussion speaks of separate universes without affecting the nature of any universe one whit.

It makes no difference to the frog, to the nature of the frog, and it changes no smallest cell within him, if you choose to enclose what you call him, as an idea unit called frog, or whether you consider instead the complete picture. The identities still remain the same.

Even my explanations to you involve a verbal dissection, which in itself distorts the very nature of the matter under examination. All our discussions concerning the electrical universe do not bring you closer to experience of it. You are in direct contact with it. But again, as you cannot hold your own breath, so you cannot hold that which is even more intimate, and which forms the very personality which attempts the examination.

The ego then, is only part of a much larger self, but because consciously you do not perceive the whole self you arbitrarily make a unit from a truly indivisible identity, and call this the “I.” This designation, this classification, in no way affects the nature of that indivisible self. It merely affects your own conscious attitudes. You succeed in cutting off, in theory, one portion of the self from the whole self.