“Seth material” search engine (Jane Roberts)

(9:39.) There will be words for example for feelings that you will be asked to imaginatively change into objects and back again, to project into time as you think of it, and sense the differences in the feeling’s relationship to yourself. This can be compared in quite other terms to taking an object from one table and placing it in another room, and trying it out in various locations; but we will be working instead with feelings instead of vases, and psychological locations.

The sounds used in the language have their own importance, and will be in their own way representative or suggestive of feelings that have been largely unconscious, generally speaking. The feelings however are the tail end of inner cognizance, and we will use the sounds to carry us further and further into those inner landscapes where both objects and their representatives must finally desert us.

We will initially be using the language so that we can finally cease using it, in other words. These will be the beginnings of somewhat more profound methods of working through the inner senses.

Now. Our use of the language will not be heavy-handed. Use of it however will allow you to more clearly perceived your own inner reality, your physical and psychic experience. You will no longer translate inner experience with the same automatic glibness into stereotyped verbal patterns of images, but will be far better able to experience it for itself.

Now you almost automatically translate a feeling into a definite rigid word and image. The two go hand in hand. For physical reasons of course you need that camouflage interpretation, but you also need to learn the difference between it and inner cognizance.

(10:05.) You will also become far more aware of the actual processes of perception. There are many inner experiences, obviously, that cannot be expressed clearly or with any justice through even the combined use of words or images.

The word shambalina (spelled by Seth at my request) connotes the changing faces that the inner self adopts through its various experiences. Now this is a word that hints of relationships for which you have no word. (Pause.)

Their discipline and rigidity is considerable. Once you think of a “tree” (in quotes) as a tree, it takes great effort before you can see it freshly ever again, as a living individual entity. Cordellas do not have the same rigidity. Far greater, immensely greater fluidity operates. Inner invisible relationships are allowed to rise, the acknowledged recognized reality viewed through the lenses of these emerging relationships. Then the cordella changes its nature, becomes another new emerging group of relationships, another lens in other words. Do you follow the connections?

It is as if, then, you had alphabets that worked for the other senses, for touch, and smell. Meanings are allowed to rise and fall where, when using your established ideas of language, meanings are instead rigidly attached to given experiences so that perception must be held within certain well-defined limits.

(10:35. Jane’s trance had been good, her pace mostly fast. She said she had felt Seth trying to get some “new concepts” across—trying very hard to make it clear to us. I said it was clear enough, but that I was so busy writing that eventually I lost all sense of the meaning of the words. Jane also had images, but Seth never vocalized what they meant. She knew they applied to cordellas and paintings.