“Seth material” search engine (Jane Roberts)

(When I lit our test candle at 8:55 PM, the flame at once shot up to an estimated height of three inches; I had not seen it do this before. It smoked noticeably for a few moments. The flame then settled down to a steady height of about 1 1/4 inches, and remained there through first break. As usual, the flame was shielded from Jane’s vision during her deliveries.

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.

(Break at 9:26. Jane was dissociated as usual, she said. Her eyes had opened narrowly frequently. She said that consciously, at the moment, she could not explain what she had just said. Her pace had been fast, and my writing hand was aware of this.

The flame feeds the fire and the fire feeds the flame. Therefore, while this time one of continuous moments is no longer experienced after death, it is still a reality within basic time itself, a reality toward which the personality simply is no longer focused. Because the individual is focused within time one now, you still realize, or should, that the time one is only a small portion of time, and that other kinds of time exist of which you are not aware.

It is a mistake to assume that any future or inevitable merging with a life force is ahead of you, in those terms. This is an error that is precisely due to that which Priestley himself abhors: distortions in thought caused by reliance upon the concept of time as a series of moments.

Now give us a moment please, for our Instream material.

Now, give me a moment and we shall see what we can do.

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.

I go into particulars however concerning how this depth is achieved, as you know, if you recall a diagram that I outlined for you concerning moment points in the past.

Give us a moment again, and we will try to pick them up now. (At 9:50.) Outdoors, on a verandah.

Let me see if I can pick them up at this moment. (At 9:41 PM.) A connection with dice.