“Seth material” search engine (Jane Roberts)

Now, I have been, in many ways, a sly and cunning teacher, for the material is given in such a way that as you read it and use your intellect and intuitions to understand it, you automatically develop both your intuitions and your intellect and expand the nature of your own consciousness, though part of the training of consciousness itself is in the body of the material as it exists. [...]

[...] You must use your intellect and your intuitions and read some passages four times. [...]

[...] You are simply not used to directing your intellects toward philosophical material and then applying it to yourselves and to your lives. [...]

[...] Your intellect is aware of that. [...] The focused intellect can indeed activate the intuitive abilities — and the healing abilities. [...]

(9:45.) The intellect is a vital organizer even if it is not aware of the magical levels of activity from which often its best ideas emerge.

[...] Your experience happened when you were nearly asleep, but merely relaxed, not worrying, with your intellect in a kind of free flow. [...]

The usual answer, or the usual method of obtaining an answer, was at the time inconvenient: You were not about to get up, go outside and get the paper, so on its own the intellect pressed the magical-approach button, you might say, getting the information the quickest and easiest way possible.

[...] The intellect alone cannot understand what the intuitions most certainly know. In trying to make sense in its terms of physical existence, the intellect has set up these opposing factors. The intellect says, “If there is good, there must be evil,” for it wants things explained in neat parcels. [...]

It may outrage your intellect, and the evidence of your physical senses may shout that it is untrue, yet a belief in good without a belief in evil is actually highly realistic, since in physical life it will keep your body healthier, keep you psychologically free of many fears and mental difficulties, and bring you a feeling of ease and spontaneity in which the development of your abilities can be better fulfilled. [...] I understand that the concept does indeed offend your intellect, and that your senses seem to deny it. [...]

[...] Again, such material often offends the intellect that demands simple, neat answers and descriptions that tally.

[...] Listen to the knowledge within the cells of your fingers and they will teach your intellect what joy is—and from this your intellect can learn to sing! [...]

The intellect was meant to be an aid—you are using your intellect as a dictator (to Florence)—and you are allowing this dictator to send your intuitional self into exile. [...]

[...] In the deepest of terms, however, and in ways that quite scandalize the intellect when it tries to operate alone, the beginning is now. [...]

[...] I hope that in other portions of this book certain mental exercises will allow you to leap over the tradition of time’s framework and sense with the united intellect and intuitions your own individual part in a spacious present that is large enough to contain all of time’s segments.

The strength of the intuitional insight itself convinces the intellect of its validity after the poetic experience, because Ruburt allows himself full freedom to encounter the revelation. In our work, if he allows himself this same freedom, the intellect will also be convinced of our validity.

[...] The intellect cannot, because of its very nature participate fully in the actual trance experience. [...]

[...] The intellect follows when and to what extent it can in the poetic experience, but does not directly participate in the initial moment of revelation or intuitional insight. [...]

[...] Now his intellect is accepting the revelationary aspect of the material, and the word appeared in his own writings about it for the first time. (Recently.) It is a highly evocative word to him, and even his intellect has always trusted revelationary knowledge as long as it was given to him through channels that were egotistically accepted. [...]

One of the reasons that the intellect refused to see, that its own search was bound to end up in this fashion, was Ruburt’s inability to see beyond organized religion’s hypocrisy. [...]

[...] The conflict brought him to a point where he simply could go no further intellectually, for the intellect would not follow where the intuitions led. [...]

[...] Now the intellect is free from the only tie-up it would encounter, for again, it has always accepted the legitimacy of revelationary data.

[...] I do, however, want to make the point that your prized psychological norm as a species means that you must also be allowed a great leeway in the use of the imagination and the intellect. Otherwise, you could become locked into a rigid conscious stance, one in which both the imagination and the intellect could advance no further. [...]

I do not mean to idealize him either, or others of his kind, but to point out that you can use your imaginations and intellects in other fashions than you do. [...]

When you become too serious you overwork your intellect and tire your body, for then it seems that your entire life depends upon the reasoning of your intellect alone. [...]

(Seth II:) Fantasies are the realities your intellect does not perceive in other fantasies, therefore, those others who watch you and who watch without any awareness of the intellect as you understand it. [...]

[...] Your imagination, at least now, can lead you to think in terms of various dimensions personality can take ...for your intellect is highly limited in this regard. [...]

The intellect is a part of the ego, and its development is important. Therefore the appearance of separate events trains the intellect. Otherwise full use of the intuitions would be relied upon and the intellect would not develop, for the intellect is an important feature in the further specialization of individual consciousness and identity.

[...] In the future the ego and the intellect will expand sufficiently so that they can contain and use and appreciate all the other functions and portions of the self which they now mistrust. [...]

The intellect chooses from the total physical situation those elements with which the personality will ultimately have to deal. The intellect is discriminating and selective. An ego that is overly rigid will inhibit the intellect from perceiving various portions of physical reality, and therefore distort the appearance of reality, limiting the intellect’s abilities.

To follow the above material, let us emphasize the importance here of a clear, honest, perceptive intellect, for it is largely upon the intellect that the ego depends. The intellect collects from the physical environment those situations and conditions which affect, or will affect, the ego.

It is the natural, easiest way to behave, yet this natural mental behavior is often quite difficult for the intellect to understand, since the intellect is apt to enjoy playing with complications and solving problems. Therefore, to the intellect it often seems ludicrous to imagine that the answer to a question lies within the question itself.

In a fashion, the intellect goes hand-in-hand with the imagination under such conditions. [...] The nightly portions of your personalities have become strangers to you — for as you identify with what you think of as your rational intellect, then you identify it further with the daytime hours, with the objective world that becomes visible in the morning, with the clearcut physical objects that are then before your view.

[...] It would help, of course, if he reminded himself that his creative mind is at work whether or not he is aware of it, and regardless of what he is doing, and that such periods have the potential, at least, of accelerating creativity, if he allows his intellect to go into a kind of free drive at such times. [...]

(10:10.) In those times, however, man identified more with his intuitive self, and with his imagination, and these to some extent more than now, directed the uses to which he put his intellect.

[...] This intellect will still be bugging you. [...] It is you who keep your intellect in such a closed room while your intuitions want to give it more freedom. [...]

(To Arnold.) You can experience it, and then let the intellect figure out what the inner self has learned. [...]

([Arnold:] “If our intellects are capable of it.”)

[...] In no way do I mean to demean the intellect. [...] The intellect has been denied its wings. [...]

[...] They also liberate your intellect so that its powers are not limited by concepts it has been taught are true. [...]

[...] Rational reasoning, overdone, can for example actually limit practical use of the intellect’s faculties, and therefore serve to dim some of the mind’s scope. In a fashion, again, Helper represents the true capacity of the mind’s functioning, the kind of instant comprehension that is behind both the intuitions and the intellect’s activities. You are dealing, then, with the spacious intellect, the knower.

You will end up with, if all goes well, a kind of “new” illuminated consciousness, an intellect who realizes that the source of its own light is not itself, but comes from the spontaneous power that provides the fuel for its thoughts.

[...] Our seed, however, who does not have this fine intellect that sits so nicely beneath your hair and within your skull, our seed without the intellect, rests joyfully within the earth knowing it is in the midst of creativity and that from within it, again, another flower will spring. [...]

[...] The high and mighty intellect that deals with the world of sense is not all. [...] And when you find your intellect, alone, cannot give you the answers, and that it cannot bring you joy and that it brings you no closer to the fountain of existence, then you begin asking the proper questions. [...]

[...] His intellect will then begin to take over. [...]

You have put sexual labels, then, on the intellect and the emotions, so that they seem like opposites to you.

[...] Because the intellect and the emotions were considered so separately, however, attempts to express intuitive abilities often resulted in, and often do result in, “unreasonable” behavior.

[...] Intellect and emotions became further divided then. [...]