“Seth material” search engine (Jane Roberts)

(We had two questions for Seth, since we’re trying to get into the habit of writing such down as they occur to us: 1. Jane wanted Seth to comment on why he’ll take off on something she’s read, and reinterpret it his own way, or carry it further; her question came up because he did this Monday while she’s reading Fred Hoyle’s book, Ten Faces of The Universe; 2. Jane wanted Seth to give information on her “significant” dream of last Saturday morning, July 1. She couldn’t remember any details from it, but has talked about it often; she thinks it had something to do with health.)

It is very difficult to try to explain the nature of any event, or the ways in which any given specific mental attitude can release or inhibit the expression of any given series of events. Probabilities do not operate alone, isolated, but largely in terms of conglomerations, so that, say, like does attract like.

If he knew later of the plane’s fate, he thought “How lucky for me that my plans were thwarted.” If he never learned of the crash, he might think that he was simply beset by distractions, and that his efforts went nowhere. The same thing can happen, however, where no crashes or disasters are involved, and no dangers are implied, but where events that do not fit into your implied pattern intrude into it.

Each such event, again, is indeed connected with your own overall intents, and may be working toward them, but in a way that appears disruptive. An encounter, for example, that is a nuisance today may suddenly spark a new insight tomorrow, or appear in your own work in an entirely different form that you do not recognize, simply because you are not used to looking at such distractions in this kind of creative light.

(10:l4.) The benefits of such distractions do indeed, I admit, seem quite invisible to you, and in your joint experiences they often appear simply as nuisances. Therefore, you are hardly ever able to follow them through so that you can connect any particular insight or auspicious event with the “originating” distraction. I can quite honestly compare such distractions with, say, the distracting thought that might take you from a familiar train of thought into another new mental territory. The distracting elements are exaggerated, however, because of your joint misunderstandings on the subject. The visitors, for example, are not numerous. In many cases, however, the contact alone opens up different aspects of your own consciousness in response. It is almost as if you were able to look at our material from your own viewpoint, and yet at other levels to perceive it from your visitors’ viewpoints. That adds to the richness of the material, for you bring to the sessions not only your own experience, but the sensed experience of others.

The ramifications of Framework 2’s activity of course require great reorientation on your part, and necessitate a changed view of daily events. In that view, it will be seen that all events work toward your purposes—when you realize that they do. Otherwise you run into the old problem of contradictions, and if you believe that distractions are simply that—distractions—in competition with your work, then they will certainly seem to be in your experience.