“Seth material” search engine (Jane Roberts)

(We went over the questions left over from last Saturday night’s short session. These included promised material on my “probability dreams” involving family members; Jane’s hang-ups about finishing the two Seven novels she has started; and whether her teeth might have anything to do with her eye condition.

(Tonight Seth came through with excellent material on my probability dream question, and on reincarnation. The material really belongs in a regular session. To avoid its getting lost or forgotten, I plan to insert a note calling attention to it in the next regular session we have, which would be a book session on mass reality. It doesn’t seem tonight’s material would fit in here either

One of the main root assumptions of your popular world has been that the future does not exist in the present. Religion deals with the idea of an afterlife, again, a future event. Even those who accept reincarnation, again, usually believe that the past is finished and the future yet to come. In a way, the idea of past reincarnations often gives a feeling of support of past lives accomplished.

As a matter of fact, as mentioned many times, the past itself is not finished. In a manner of speaking, future lives are not “there” as completed entities to be grasped, either. It is most difficult to explain, since all lives are being creatively formed simultaneously. You do have “future selves.” In your terms those selves often give you information, advice, and inspiration, planting in their own pasts the events that “will” bring about their present. Period.

Probabilities intersect at all points, however, so that you can choose to accept such advice or not. If you do, then again from your viewpoint that particular next earthly life will be yours. If you do not, your next earthly life will be a different one, where for example that information from the future did not take, or was not given.

Any life is a future one according to your framework, or any life is a past one according to your framework. It is, therefore, the focus of your attention that delineates your time period, and provides a psychological stance from which you will then view all other selves, or all other experiences of your entity. Your world is presently based so upon the ideas of cause and effect that precognition is frowned upon. The idea of a knowledge of future lives becomes even more threatening from a cultural, religious, and scientific viewpoint.

People may have some glimmerings of their own reincarnational existences, but they are patterned according to current beliefs—fleshed out by ideas from movies or history books. They need such data as a framework to hold or contain their intuitive knowledge. They do not have access to the history books of the future in the same way. They have nothing to hang that intuitive knowledge upon. The history books of the past, for that matter, are mainly fabrications.

The further you are removed from so-called historical fact, the greater the fabrication, of course. The true story of identity is vastly complicated. In your terms you do exist in the past, present and future simultaneously. You do have an identity of your own that is never annihilated. On the other hand there are no boundaries to that identity, so that each self is not like a definite unit, always the same. And to some extent one self or identity cannot be equated with any other.

(10:06.) Give us a moment.... You are dealing with your father, for example, from one probability only—the one in which you knew him. As I told you once before, his “main life” was not here, in your terms. (See Volume 1 of “Unknown” Reality.) In the realities in which you saw him in the dream state, he was a wanderer—lonely, from your viewpoint, not his. The dreams represented your symbolic understanding that he was “a loner” in the probability in which you knew him—and in that guise you saw your father.

You did not see his reality as a personality apart from the fact of his being your father. You did make contact, however. He could not break through your own symbols. Some of the dreams did involve other probabilities, however, in which members of your family died at different times than in your world, as with the dream involving Loren (my younger brother).

The relationships between people that you know cannot be amply worked out in any one given life as understood, and those relationships are fleshed out in probabilities. Some of this is almost impossible for me to explain to you, for you move through probabilities so transparently while still maintaining your identity.

The past not only still exists, vital and alive, but it constantly gives forth multitudinous futures, as does your present. Yet each self is couched in an infinite cocoon of being from which it cannot fall, but ever emerge in changing form. If you want a better knowledge of your father’s existence, then try to think of him as a being who happened to be your father, and that will free your concepts of him.

You deal in this area, as in all areas, with probabilities. Ruburt’s body is changing into a more or less normally flexible one. He is pulling that probability toward him. When he is beginning a book, however, he does not think “This is a probable book.” It becomes his book, period. That is because he does not dwell upon possible impediments, and is relatively self-confident.

This simply means that his self-confidence is greater than any doubts he has. In the past his doubts about his body have greatly outweighed his self-confidence, and that is the reason for this material and that given in our last session.