“Seth material” search engine (Jane Roberts)

The individual involved is aware of very little as far as physical objects are concerned. There is, for example, a table in front of him. The table is real, it is physical. Under ordinary circumstances it could be seen and touched. Objects could be placed upon it; and yet, Doctor Instream, our entranced individual is not conscious of that table. In his state he is concentrating upon some object which we cannot see. Now, consider: we will attempt to prove the existence of this material table to this individual who is not aware of it. How, therefore, could we prove to him that this table exists, when he is not aware of it in any manner whatsoever? His attentions are focused elsewhere. For him the table does not exist. We have indeed a rather delightful dilemma; and yet, is this not what you require of me? I speak of “you” simply because I have come in contact with you. I recognize only too well your sympathy and your understanding. Nevertheless the situation in which you put me is exactly like the situation which I have only now described.

Your attentions are indeed focused elsewhere. You are in a trance as well as Ruburt is in a trance state now. This is far from unusual. I use you, dear Doctor Instream, only as an example. Consciousness of any kind is merely the direction in which the self looks. I told you this at our brief meeting. Consciousness is the focus, the direction of focus. Your ordinary consciousness is as much a trance state as any trance state induced through hypnotism. Therefore it is nearly impossible to convince a subject in trance that something he does not see exists.

Adequate scientific proofs, such as science so surely needs, requires the enlargement of consciousness; not, my dear doctor, on my part, but on the part of science. There are some things that I can indeed do, and I will do what I can. Nevertheless the fact remains that I am indeed extending myself, and my dear doctor it is science which is not extending itself, and it is science that will not meet reality halfway.

I am as I told you an educator, and as such my main concern is with education, is with ideas. I want to tell you exactly what you want to know, and if you will hear me then to a large measure you will have to accept some of my terms, for I am quite willing to accept some of yours. Much of this has to do with your idea of the theory of suggestion. If you would read some of our material, it would then become obvious to you that mental suggestion is indeed the basis upon which all reality is founded.

Therefore it is not overplaying the point to say that all psychic phenomena is caused by suggestion. For my dear doctor, without suggestion, without automatic and continuous suggestion, no human being would breathe one breath. I am indeed happy to be able to speak to you in this manner. There are several points that I would like to cover this evening, for I have you here now, you see, where you cannot talk back to me.

I shall of course take advantage of the opportunity, but then you will have time to speak to me at your leisure. There are many points to be considered, and these matters certainly cannot be covered in one evening such as this. I hinted at our last discussion that it is indeed within the ability of the human personality to become aware of other realities while still keeping contact with physical reality. Manipulation in the physical universe is of course a necessity, but there are ways by which the human individual can become aware of other quite valid realities, and still maintain balance and control within his own more usual field of activity.

Now. In the dream state it would be impossible for the dreamer to prove the existence of the familiar street outside of his familiar door. His attention is momentarily directed toward a different sort of reality. The ordinary trees outside of his window do not exist for him. It would be highly difficult to ask a man while he dreamed to prove the physical reality of the bed in which he slept, or the bedside table which was at his head, or to prove the existence of the wooden floor upon which the bed rested. Highly difficult indeed, for such objects do not exist for our dreamer.

Therefore it is also highly difficult for me to prove my own existence to you, for you are not focused within my field of attention. You are focused within the physical universe. I will indeed go along with this endeavor. It is nevertheless a difficult one. I understand most thoroughly, my dear Doctor Instream; I know, again, with whom I am dealing. You, at this point in our acquaintanceship, have little to lose by being so kind to me, and so permissive and sympathetic in your attitude. I say this because we understand each other very well.

There is indeed no reason for you, in your position, to jump in with both feet and wild erratic enthusiasm. Nor, my dear doctor, is there any reason at this point why I should leap in with both feet, and with wild unrestrained enthusiasm. I am working through and with Ruburt. Ruburt is a writer by profession and I am, again, a rather sly individual, for Ruburt will express my views for me, and this is what I am interested in.

I am interested in education. You, my dear doctor, are interested in visual aids. This is all right. We are in a very basic manner interested in the same matters. It occurs to me once more that I am speaking too swiftly for our notetakers, and I will once again endeavor to slow down. As far, incidentally, as automatic speech is concerned, let me say that there is nothing compulsive in Ruburt’s speaking. He allows me to speak indeed. I have his politeness to thank that he does not interrupt me, but his speaking is not compulsive in that he is so driven.

I realize only too well that reincarnation is a shady subject by far, most unpopular. I assure you however that in any discussion with your psychologists on this matter, I shall hold my own. Again, the attention, the energy of all human personalities, as a rule, are severely focused in one scope of reality only. They are indeed in a trance.

This is necessary. I have no qualms with this, but it is possible, and in this stage of your evolution it is necessary, that the human personality learn to become flexible, to change the focus of awareness so that other realities can be perceived. There are indeed as I have said, effects that I can show you, and I will. Effects that will at least be of some import; but you must remember the table in our analogy of the man in the trance state.

I know that our notetakers are by now weary, and I am indeed most appreciative of their efforts in my behalf. I will ask you to bear with me, dear Doctor Instream, and we will shortly return to our small chat.

I can indeed give you, and quite easily, evidence of clairvoyance, and I will in future sessions. But my dear Doctor Instream, what will this prove? It will not prove my existence to those who will not accept it. It will simply be said that Ruburt is clairvoyant.

I will, and can, give you evidence of telepathy, and what will this prove? It will not prove my existence, not to those who will not accept it. They will say merely that Ruburt is clairvoyant, and Ruburt has telepathic powers. If I materialized in full sight of twenty good and weighty witnesses, what indeed would this prove to those who would not accept the proof?

It would prove nothing to them. They would indeed insist that twenty good and worthy witnesses were under the influence of suggestion.

Therefore what proofs can you require? And in all honesty’s sake, what proofs do you think that they will require? What good will it do if through Ruburt I literally shout from the rooftops, and raise my voice, and shout that I am indeed who and what I say I am. What will this prove?

You are not so gullible, nor am I, to suppose that those who do not want to accept evidence will ever accept the strongest evidence imaginable. Those who will not see, will not see. And those who will not listen, they will not listen. You wanted a voice display, and so indeed shall you have it. And what indeed will such a display show? That Ruburt has lungs?

Now. I trust your integrity, and I am quite certain of my own. Between us, what do you think we can accomplish? We can accomplish much despite my sarcastic remarks, but it will not be easy and it will not be quick. You will indeed live many years yet, before we meet face to face. And when we do meet face to face then indeed, if you will most respectfully forgive me, there will be hell to pay.

For though we do have the same interests there are many areas in which we do not now agree. But I will see if I cannot bring you around; and if you will forgive me my dear doctor, this humility of yours is indeed overdone. There is nothing of what I have said that you do not understand, your comments to the contrary. You pretend with yourself. If you will forgive me, for I am speaking to you as one old crony to another, you are too sly to stand up straight and say who you are, and what you are, and accept the responsibility for your own abilities. You do not want the world mad at you.

You see now, I forget. I become involved with the very personal relationship between us both, but I have been asked to give voice effects, and so indeed I shall comply (louder, briefly) out of the goodness of my heart, and because of the amusement which it affords me. However I take this encounter with utmost seriousness, and I may presume that your attitude is the same.

I will now suggest that a break be taken, if you will bear with me once again; I look forward to the more friendly conversations which will occur between us in the future. For such formality indeed, and such mechanical limitations, do not allow me to achieve that friendly informal attitude that I would prefer, and I enjoy answering your questions, for in many ways you are indeed a man such as I was.

Ruburt and Joseph also to some extent, and for good reasons, hold back. I do not resent this. They find it difficult to imagine that they are dealing with a case which will be indeed well investigated.

I myself have indeed long awaited some circumstances which we now can take advantage of for our own benefits. However, I am not mainly concerned with proving for you the fact of my own existence. (Strong voice.) Let us now be honest. Are you concerned with proving your existence to me? Hardly. You take it for granted that I am aware of your existence, and I assure you so I am. But neither am I concerned with proving my existence to you. I am however very interested in education. If I have to pull a few tricks out of the bag to get my ideas across, then so I shall.

Indeed, I should not be harsh, and I do not mean to be. This voice which I adopt forces a certain meaning upon me, through inflection, which sometimes is not intended. Ruburt, who cooperates with me so well, still is not certain that I am I. So indeed, how shall I blame others? I am hampered indeed, for whenever I speak in tones of ordinary conversation, then indeed I cause these poor people hours of notetaking. You may not know it, but you will help us out in these matters in the future.

If I speak to you personally in what may seem to you a frivolous manner, it is because I am concerned with the personal contact between us this evening; for the personal contact between us will insure that you read what I have said, and I will indeed get my way.

I now suggest a break, out of due respect for our notetakers. And for our Jesuit here, who so studiously examines my every move and gesture, I am indeed quite flattered in my own way. You may all take a break, and I will then continue.

I am myself quite happy, and somewhat amused by our relationship, my dear doctor, for in many areas we are indeed very much alike. I know and I appreciate the fact that you are not a young man. I know indeed that you lean toward a belief in immortality, while at the same time you cannot entirely accept the possibility without some sort of scientific proof.

Your terms mean nothing. If I sound aggressive, you must indeed read between the lines. I have said often that I am not humble, in your terms. Yet in many ways I recognize only too well the limits of my own knowledge and potentialities. You know what I mean, my dear Dr. Instream, when I say that this case will give you what you want.

Now. Quite practically your personal and practical interest in immortality will give the impetus, the emotional impetus that will indeed allow me to deliver what you want. This is perhaps one of the most important statements of this evening’s session. Emotions are more important than you suppose. There is no fraud in me. There is no fraud in Ruburt or Joseph. They are not stupid and they are not gullible. You are not stupid nor gullible. They are not caught up in pseudoreligious nonsense. This will serve us well.

I say this only to let you know that I understand any innermost doubts that you might have concerning the possibility that others would so take such advantage. I thoroughly enjoyed our brief meeting. Our conversation indeed was most beneficial. I appreciated the give and take. This may not sound like a very scientific document, yet in many ways it may be more scientific than you imagine, for its effects will indeed be felt.

If I sound theatrical, if I sound irascible, kindly remember that to make my point I work with disadvantages and distortions which would make you speechless. I do sincerely understand your true sympathy. As I said earlier I feel a rapport. Nevertheless I feel that I must indeed make my position clear.

All those here present may take a break, or end the session as they prefer. This will indeed be a most significant session.