“Seth material” search engine (Jane Roberts)

(Long pause.) The outsideness of the physical world is connected, then, with a multidimensional “insideness.” That exterior world is thrust outward, however, and projected into reality in line with your conscious desires, beliefs, and intent. It is important that you remember this position of the conscious mind as you think of it. Each physical experience is unique, and while the energy for it and the creation of it come from within, the pristine, private, and yet shared quality of that experience could not exist in the same way (more emphatically) were it not so exteriorized.

New paragraph: Nevertheless, the blueprints lie within. Give us a moment … We will have more to say very shortly about our dream-art scientist (see the last session); yet there are also other important ways that could be used to study the nature of reality. One in particular does not involve the dream state per se. It does include the manipulation of consciousness, however. To some extent it includes identification with, rather than separation from, that which is being studied.

The true [mental] physicist² will be a bold explorer — not picking at the universe with small tools, but allowing his consciousness to flow into the many open doors that can be found with no instrument, but with the mind.

Your own consciousness as you think of it, as you are familiar with it, can indeed help lead you into some much greater understanding of the simultaneous nature of time³ if you allow it to. You often use tools, instruments, and paraphernalia instead — but they do not feel time, in those terms. You do. Studying your own conscious experience with time will teach you far more. Period.

Using your conscious mind as a threshold, however, you can discover still more. Figuratively speaking, stand where you are. Think of that moment of conscious awareness as a path. Imagine many other such paths, all converging; again, imaginatively take one of them in your mind and follow it. Accept what you experience uncritically. To some small extent you are “altering” your consciousness. (Half humorously:) Of course, you are not “altering” it at all. You are simply using it in a different fashion, and focusing it — however briefly — in another direction. This is the simplest of exercises.

Give us a moment … You are presently little aware of the dimensions of consciousness — your own or those seemingly “beneath” your own. The true physicist is one who would dare turn around inside his own consciousness.

Give us a moment … There are inner structures within matter. These are swirls of energy. They have more purposes than one. The structures are formed by organizations of consciousness, or CU’s. You have the most intimate knowledge of the nature of a cell, for example, or of an atom. They compose your flesh. There is, in certain terms, a continuum of consciousness there of which your present physical life is a part. You are in certain kinds of communication and communion with your own cells, and at certain levels of consciousness you know this. A true physicist would learn to reach that level of consciousness at will. There were pictures drawn of cellular structures long before any technological methods of seeing them were available, in your terms.

Ruburt has at times been able to throw his consciousness into small physical instruments (computer components, for instance), and to perceive their inner activity at the level of, say, electrons. Given time, in your terms, a knowledge of the structure of so-called particles could be quite as clearly understood by using such techniques. Now, however, your terms would not match. Yet your terms are precisely what imprison you, and lead you to the “wrong” kinds of questions.

(With amusement:) The wrong kinds of questions are the right ones for you, however, in your civilization and with your beliefs, because you want to stay within that structure to that extent. Only now are you beginning to question your methods, and even your questions.⁵ The true physicist would be able to ask his questions from his usual state of consciousness, and then turn that consciousness in other directions where he himself would be led into adventures-with-reality, in which the questions would themselves be changed. And then the answers would be felt.

In many cases your scientists seem to have the strange idea that you can understand a reality by destroying it; that you can perceive the life mechanism of an animal by killing it; or that you can examine a phenomenon best by separating yourself from it. So, often, you attempt to examine the nature of the brain in man by destroying the brains of animals, by separating portions of the animal brain from its components, isolating them, and tampering with the overall integrity of both the animal in question and of your own spiritual processes. By this I mean that each such attempt puts you more out of context, so to speak, with yourself and your environment, and other species. Period. While you may “learn” certain so-called facts, you are driven still further away from any great knowledge, because the so-called facts stand in your way. You do not as yet understand the uniqueness of consciousness.

(Very emphatically:) It is absurd to believe that you can learn something about consciousness by destroying it. It is absurd to believe that you can learn one iota about the inner reality of life when your search leads you to destroy it. Destruction, you see, in your terms (underlined twice), presupposes a misunderstanding of life to begin with.

In a way you are simply overexuberant, like children playing a new game. You will discover that at best you are using children’s blocks. Some of you have already come to that conclusion. As this book continues, I will indeed outline some beginning proposals as to ways in which you can use your consciousness to understand the nature of reality, and to make some of those inner blueprints clear.

If you did not feel any need to destroy reality (in your terms) in order to understand it, then you would not need to dissect animals, hoping to discover the reasons for human diseases. You would have attained a living knowledge long ago, in which diseases as such did not occur. You would have understood long ago the connections between mind and body, feelings, health, and illness.