“Seth material” search engine (Jane Roberts)

Now good evening. You can hardly be in the middle because there is no beginning or end. I am pleased to meet you both. He (referring to Baba) is not who he says he is; nevertheless he speaks the truth. He is a part of who he says he is, as indeed I am. When you read our material, there will be one issue in particular on which you will not agree. You will later agree. I am coming in softly, you see. I am coming in very quietly indeed, so that I do not startle or frighten Ruburt. He is very easily startled.

I am speaking now for your convenience simply. There are four cornerstone personalities involved in your seminar. Now three of these personalities are yours: one is not yours. One is not “yours" in your terms as of this time. When you look up and recognize, you will accept that which you do not now recognize as yourself, as yourself. If you looked up now, you would not recognize the self that you will recognize. Because the Spacious Present exists as it is, the recognition has already been made. You have not yet caught up with it, you see. You are slowpokes. My friend Ruburt in many respects is also a slowpoke. The environment is not where you think it is. I refer to these seminars. The voice that does not “speak" in your terms is yours, but the instructor is not yourself as you know yourself. It is a self you do not as yet know in your terms.

It is extremely difficult to pinpoint an answer. For you the seminars are run by a self belonging to you that you do not yet know or recognize. For others the seminars are run by selves they do not yet recognize and yet the seminar is run by one and not many.

Saying so in those terms will not help teaching. Example—yes; existence —yes. You need not say who you are, when you know who you are; and if you say who you are, you do not know who you are. Beware who speaks in those terms. There may be distortion. (Too fast to follow.) It is dangerous to have highly distorted truth. If you know who you are, you do not need these words.

You are all pieces, you see, of the whole; but you are not all the same pieces of the whole, but rather individualized pieces of the whole. You do not all fit together like a crossword puzzle that any idiot can put together. You are still highly individualized portions of the whole. You are the whole, but you are all highly unique. You fit into different portions of the whole. The self or structure or personality travels outward and inward and (if you will forgive me) in all directions. It is action. It constantly changes. Each self as you know it has its own abilities and inclinations and sympathies. It has its own particular place within the Pyramid Gestalt. It can contact that whole self which in your terms does not yet exist, but which is of course always present. In your search you must contact that whole portion of yourself toward which you are growing—toward which I hope you are growing. This is your individual circuit, so to speak. All ways are one way, but your way is your own way. And you can travel no other. He is—Baba—highly advanced indeed. He is a way, however; he is not the end. He is not completed. He is right, but he is wrong in taking pleasure in his rightness. (I have never been known for my own humility. It ill-behooves me to speak.) Nevertheless he who is and knows that he is, is. He has no need for words and he has no need to proclaim himself, for he speaks without the necessity for words and he is heard. Those who are really heard have no need for words. I speak to you now in words because without words now, there would not be the necessary understanding that must be reached before I can become wordless.

([Gene]: “I do. May we pursue that point a bit? We would like to create a sort of school—a very simple kind of school—to help anyone who seeks for it, without presuming that we have any answers, but going on the assumption that the way which has been proclaimed by many men is a good way—namely the simple way of love. I presume that you know about the idea that we have for creating such circuits. Will they work? If not, what are their major shortcomings? What would you recommend?”)

([Gene]: “Could we discuss some broader issues about the project? The truth is simple, is it not? Is it necessary to make it complicated? Do we really have to play complicated games, and if so, why?”)

You do not have to play complicated games. There will be those who will expect them and you will feel their pressure.

([Gene]: “—Unless I misunderstand you, is this to say that you do not need to be trained to recognize the inner voice?”)

You know that you know. You do not have to listen to know that you know. This telling is not necessary. You know instantly without having to listen. The process is eliminated.

([Gene]: “Suppose someone has yet to learn who they are? I am afraid we are quibbling over teaching techniques. Let me put a question bluntly. What would you do in my shoes?”)

([Gene]: “Would you agree with the following? As Krishna says to Arjuna: There is no place to go; you’re already there. There are no chasms—only a crack which is trivial. There is nothing to do. It is already done.”)

Where do you find a contradiction?

([Gene]: “The earlier seminars were on the theme of cocreation and an image of a vessel kept reappearing. The idea of the seminar was essentially that the act of cocreating was to provide a vessel out through which something could be continually becoming. What was it, do you think, that flowed through this vessel? What is the way? This is the thing I’m looking for.”)