“Seth material” search engine (Jane Roberts)

I am glad that you did not encounter these ideas earlier, since we cannot therefore be justly accused of having borrowed any of them. Ruburt is amazed at some of the similarities that exist in the concept of time as I am giving it to you, and the concepts held by Dunne and Priestley.

Priestley does not go far enough with his time one, time two and time three, but he is fairly correct up to that point. In a different way he says many of the things that I am saying. I have told you that upon physical death the ego becomes the subconscious in the next existence, and that its conscious knowledge is retained electromagnetically.

He can use it, use the knowledge obtained therein, learn from its mistakes, and advance. But this individual as seen by Priestley at this particular point is somewhat limited, still, by this time one. Time one is available to him, though not necessarily as a series of moments, one after another. From this he is free, but he is still somewhat bound by those events, though he may learn from them. According to Priestley, while the individual therefore is free from successive moments, he still does not have easily available, at fingertips so to speak, any information or realizations from time three. I am using Priestley’s terms here.

I suggest a brief break, and we shall continue along these lines, for we are able to go ahead where Priestley and Dunne were not. We are able to do this, or I am able to do this, precisely because I am from beyond Priestley’s time one, two and three, and therefore free of the distortions which even he is unable to avoid.

In concept, again on this particular point, Dunne went further. But in doing so he ended up in a frenzy, losing sight of where he was. And no wonder. It is simply because I am outside of these times that I can see through them more clearly, and there is no particular reason why I should be considered wiser in this respect than they. I am simply in a better position to observe. If Dunne were able to write another book now, on his time theories, he would be able to correct several of his well-intentioned errors.

These times do not go on indefinitely in the precise manner that Dunne thought. Neither do they stop as Priestley believes, at time three. There is a merging of selves into what you may call a superconsciousness, a synthesis; and from then on, dear friends, there is a beginning toward something new, and a something of which I am not prepared to speak this evening, but of which I shall speak in the near future.

Having read Priestley’s ideas about Dunne, Ruburt now wonders if I am not a future self of his own, according to Dunne’s ideas; that is, if I am not one of those future selves of which Dunne speaks, or if I am not consciousness number two, or three even, of Priestley’s concept.

Now I could indeed be Ruburt’s number six self, you see. I am not, but I could be. It is entirely possible however, using Ruburt as an example, for Ruburt’s number six self, to communicate with Ruburt’s number one self; these communications sifting through the intervening selves however, and unfortunately. Now these various times of Priestley’s and Dunne’s have much in common with the planes of which I am speaking in our discussions, and the value fulfillment of our material is akin to Priestley’s insistence on depth within any given moment.

Now. While I am not Ruburt’s number six self, and I should know, this is not to say that I may not be Ruburt’s number eight or nine self.

At this point I am at the level, again, that could be compared to Dunne’s number six self, as myself. I communicate through the third undifferentiated layer, that could be compared to Priestley’s consciousness at number three time.

Now. At some point you, Joseph, and Ruburt and myself, are part of the same entity. This entity is that synthesization that Dunne did not foresee, but it in no way implies a loss of individual identities. This is extremely difficult to explain, since when I use the word individual identity, I am not referring primarily to egotistical identity alone. As a matter of fact, I am in one way, and in one way only, a future self—this is extremely simplified—of Ruburt’s; that could be compared I suppose to a theoretical number twelve self, according to Dunne.

Now. In that respect I am closer to Ruburt than I am to you. However I have been connected with both of you in the past, and this is something for another night. And at that point of synthesization we will be part of the same entity.

I am sorry. I forgot your writing hand, which I suppose is somewhat wilted.

I will be with you during your holidays, even if I am not your idea of the popular Santa Claus.

(“However, when we flew to St. Thomas from San Juan on Friday, October 22, our plane left the airport at 10:45 AM.”

(October 19, 11:10 AM to 11:50 AM:)

(October 20, 11:30 AM to Noon: Jane tried unsuccessfully to speak to Bill Gallagher. She had a quick clear image of a high sandhill leading down to a beach. The Gallaghers said this is quite possible, but of course could say little else about such a general impression.)

(October 21, 11 AM to 11:30 AM, Thursday:)

(October 22, 11 AM until Noon, Friday. One hour:

(Peggy said she had an experience involving time. At her hotel she left a message with the desk clerk to be awakened at 7 AM Tuesday. The desk clerk failed to call her and she was late getting to the seminar.

A white taxicab. Identified by a round symbol on it, with a border inside the circle, and some sort of figures. Whether these are people, shapes or object shapes, I do not know. The symbol is of more than one color, however, and fairly dark against the white. I am seeing it in the evening, so the color of the symbol is not very clear. It is in front of a stone building.