“Seth material” search engine (Jane Roberts)

THE DREAM LANDSCAPE, THE PHYSICAL WORLD, PROBABILITIES, AND YOUR DAILY EXPERIENCE

Now: Give us a moment… (Whispering:) Chapter Twenty: “The Dream Landscape, the Physical World, Probabilities, and Your Daily Experience.”

[...] From infinite probable acts, comma, only one can be physically experienced as a rule, period.

The dream world operates as a creative situation in which probable acts are instantly materialized, laid out in actual or symbolic form. [...]

(To Molly.) I was telling you that it will take awhile to admit that what we are saying in class is a fact that applies to your life, and that it will take you awhile to become acquainted with your own probable reality for you have a very strong existence in a particular probable reality, and you are aware of it to some extent in some of your dreams but you often forget these. Now, you give a strong vitality to our scientist here but it is deceptive because on the surface, it is not apparent, and you have strong abilities and you are using them very well in a probable system of reality. [...]

They did, indeed, in that probable reality but, as you know, to them this is a probable reality. [...]

Now, in our friends dream of probable reality what you have, though none of you will admit it for some time particularly this one (to Molly), is practical experience with probable reality as it exists with people that you know. [...]

([Sue:] “The remark I made about probabilities, is it true about the personalities?”)

You deal in this area, as in all areas, with probabilities. [...] He is pulling that probability toward him. When he is beginning a book, however, he does not think “This is a probable book.” [...]

[...] You are dealing with your father, for example, from one probability only—the one in which you knew him. [...] 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.

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.

[...] 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.

[...] Jane had begun delivering the Seth material late in 1963, and soon afterwards Seth started developing his ideas on probabilities.¹ Many times while looking at the snapshots since then I’d found myself speculating about the probable realities surrounding their two young subjects. [...] But what of all the other paths our probable selves had embarked upon since those pictures had been taken? By now, did those photographs actually depict the immature images of us, the Jane and Rob we knew and had always been, or from our standpoint did they show a probable Jane, a probable Rob — two individuals who long ago had set out upon their own journeys through other realities? [...] Maybe I just wanted Seth to comment on probabilities in a more personal way. [...]

In your terms, the intersection with probabilities occurred one day in an interview the child had with a priest. The event, in Ruburt’s terms, with its results in your probability, is mentioned in his Rich Bed (see Note 4). [...] In your probability, the priest told the child that she was needed by her mother; but intuitively he saw that Ruburt’s mysticism would not fit into the church organization.

[...] Very simply, probable realities flow from the multitudinous actions — or events — we may envision, but choose not to actualize physically. But any motion of ours remains quite valid once it’s conceived, and is carried out in all of its variations by probable selves in other realities. [...] Jane has had a modest success in touching upon a few of her probable selves, and plans to write about those experiments and others she hopes to conduct.

[...] Probabilities are of course involved. [...] The general overall conditions were chosen, but many probable courses were concerned.

[...] In those terms Pat, who did not attend the physical class, attended a probable one; and Carol, who was not present for the end of the official class, was a participant in the probable one.

[...] Unconsciously she chose the precise “old” class session, dealing with probabilities, and containing her description, last June, of an out-of-body episode in which she did indeed visit a probable class. [...]

While probabilities do operate, your consciousness usually deals with one at a time. [...]

To Ruburt’s experience the classes seemed separate, one real and the other probable. [...]

Within the idea of probable realities, then, there are innumerable opportunities for redemption to take place, between or among creatures—or even between or among ideas—and in all manner of ways. [...] Seth remarked a long time ago that we humans can at least approach the notion of infinity by considering the ramifications inherent within probabilities. For my own amusement, in recent years I’ve often tried to objectify that statement by equating the possible number of probable realities with the current scientific estimate of the number of atoms in the universe: 10⁷⁹, or a 1 followed by 79 zeroes. [...] Within the limitless realms of consciousness, 10⁷⁹ is still but a doorway to vastly greater imaginative quantities and qualities of either numbers or probable realities. [...] There are multitudinous possibilities for a redemption—or equalization or love or forgiveness, say—to take place amid such a dazzling array of probable realities. [...]

My main point is that I also feel, without having asked Seth, that the farther one travels ahead in time the greater the play of probable realities and probable lives he or she encounters. To venture into such a skein requires that one constantly picks and chooses among them—for each move, each thought, even, can launch the traveler into a different probability. [...] (What if one doesn’t want a probable reality they choose? [...]

So if Jane undergoes illness in this reality, in another she does not—but in between those extremes she also explores all stages of her illness in a series of probable universes, flashing among them in “no time at all,” basically…. [...] But as Seth has said, since I live with her in this probable reality from which I write, then my existence is always at least probable within any of her realities. [...] And although Seth hasn’t said so yet (that I remember), I also think that within the spontaneous plan of probable realities each of us—anyone, that is—explores all aspects of sexuality and parenthood at the same time.

[...] (This isn’t the place to go into it, but Seth maintains that for many reasons we arbitrarily decide what’s living and nonliving.) Each reincarnational self, each counterpart self and probable self has its complement of frameworks. [...] So, “probably,” do most of the far-out probable realities one can imagine—for I won’t go so far as to deny that some probable realities may exist without such framework structures. [...]

[...] It does represent a rather significant probable development. Any decision is of course your own—but the overall willingness to explore the creativity possible in such a probability is perhaps more important than any choice you make. [...]

[...] The consideration itself is what I am after —the willingness to explore a probability that has come into your attention—because in so doing you remind yourselves of the freedoms that are (underlined) available in your terms, and because such a consideration, among other things, will allow you to automatically see your beliefs from a different focus, through another picture frame. [...]

[...] The probability is in fact most intriguing, since it would offer you a home away from home that would still represent largely an investment rather than primarily an expenditure —as would, say, a series of vacations. [...]

[...] (Pause.) Now in many ways you and other people close your eyes to such probabilities when they do present themselves, so that fears overall predominate, while any desirable characteristics or benefits of whatever quality largely remain unexplored and inactive. [...]

[...] Therefore changes in the probabilities alter that particular future, and the change that I suggested completely wipes out the prior, probable accident. [...]

[...] (Pause.) Now as to your picture of your sister, a period approximately six months distant and the probability of a bathroom tumble, that can be averted if no small rugs are used on the floor. [...]

[...] Now this probability can be averted in the ways given. [...]

[...] (Pause, gesture to Pete.) In this way, you switch from one set of probabilities to another, and in this case to your advantage.

[...] The dreaming self is to some considerable degree conscious of the self which we shall here term the probable self. The probable self is somewhat like a twin self to the dreaming personality, for neither the experiences of the dreaming self nor the probable self occur within the complete radius of physical reality.

There is a constant give and take between the probable self and the dreaming self, for much data is received, particularly by the dreaming personality from the probable self, or the self that experiences what the ego would term probable events.

In other words the ego is not familiar with the probable self, but certain portions of the subconscious are. For the subconscious, like the probable self, is aware of its existence in the inverted time system. [...]

The same can be said for the probable self. Were it not for the experience of this probable self and for the information which it gives, via the dreaming self to the subconscious, then it would be most difficult for the ego to come to any kind of a decision within the physical universe.

[...] The “future” history of the world, for example, is worked out now, as in the dream state each individual works with the probable events of private life. [...] When a person constructs various probable realities in the dream state, he or she does so also in this larger context, in which the probable status of the world is known.

[...] Its probable variations in grammar or tense or inflection escape you entirely. [...] So even in forming sentences you deal with probabilities, and to some extent or another your body mimics, say, the various muscular responses that might be involved with each unspoken sentence.

[...] As you might change your sentence in the middle from one version to another without even being consciously aware of it, so as you live your life you also work with probabilities. [...]

[...] In the dream state such data becomes transformed, again, into pseudophysical pictures — reflections of events that might occur, previews of probable sequences. [...]

(Today I showed Jane the finished version of my “ghost image” portrait of her as a male in another probability. [...] I won’t take the space to describe the series of mistaken efforts I went through in producing the work, except to say that finally I came to the rather simple conscious understanding that I was trying to paint a probable Jane. [...]

(Then came Jane’s projection-probability experience involving her home town of Saratoga Springs; she described this episode in her notes preceding the 685th session, in Section 1, and Seth elaborated upon it considerably in the next session. The ghostly qualities in that event fit in with what I was trying to do in the painting: By leaving the thick gray and white underpainting of my “portrait” of “Jane” without color, I realized, I could express not only a probable interpretation of her, but the colorless qualities of the Saratoga experience itself. [...]

[...] Yet even within your system, there are hints of the other probable realities that also coexist. The dolphins are a case in point.⁹ In your line of probability they are oddities, yet even now you recognize their great brain capacity, and to some dim extent glimpse the range of their own communication.

In the same manner, the species as you think of it is at one level aware of its own probabilities and “future” lines of development. [...] In the same way the race makes errors — and yet in response to its own greater knowledge it continues to seek out those areas of its own probable fulfillment.

[...] In very simple terms the architect’s dream can be called a precognitive event, inserted from a probable future into the present. [...] In greater terms the race has plans for itself; only these are based on a much vaster comprehension of the probable issues, abilities, and conditions involved. [...]

[...] The church, however — the Roman Catholic Church — still held a repository of religious ideas and concepts that served as a bank of probabilities from which the race could draw. [...] Religious concepts from the beginning kept tribes together, provided social structures, and insured physical survival and the protection that made descendants most probable.

[...] Instead, the species is precognitively aware of those changes it wants to make, and from the “future” it alters the “present” state of the chromosomes and genes² to bring about in the probable future the specific changes it desires. [...]

[...] They maintain the body’s structure in your poised time only by manipulating themselves in a rich medium of probabilities. [...]

[...] These probabilities, these events that may or may not occur, are extremely interesting. [...] However, our self two views probabilities, and some of these probabilities will indeed occur to self one. [...]

[...] For you are seeing into probabilities, and the probable event may or may not occur, within your time system.

The whole psychological formation of the perceiver is entirely different, and there is no one event out of all probable events, but there is experience of all the mathematically probable events that could happen to any given individual, within any given amount of time as you know it.

[...] In such a system however, as in your own, the perceiver is also a participator and a creator, but he does not work with your conception of time, but with probabilities. In your terms then, he would seem to delve into each moment in all of its probabilities, so that in your time on the one hand many centuries would have passed, and on the other hand only an instant.

Section 3: “The Private Probable Man, the Private Probable Woman, the Species in Probabilities, and Blueprints for Realities” — Nine sessions devoted to the importance of dreams in the creation of “concrete” events from probable ones. [...]

[...] Yet it certainly contains a most intriguing, multidimensional view of the nature of probabilities, a view in which our ideas of a “simple, single event” must vanish; at least we can never again look at any event as being concrete, finished, or absolute. Seth stresses the importance of probabilities as they exist in relationship to a thought, an ordinary physical event, or the mass event of Homo sapiens as a species, and emphasizes the existence of probable realities as the understructure of free will.

“Your final paragraphs are already there in the probability, now, that you have chosen. That probability belongs with the present you have now — yet you chose it from an infinite number of other realities. The books arose from probabilities, both yours and mine as well as Ruburt’s.

[...] All probabilities flow through it, though one of your moment points may be experienced as centuries, or as a breath, in other probable realities of which you are a part.” [...]

[...] I’d been concerned about my stewing over insurance, for I didn’t want to draw negative probabilities to us. This in turn led me to speculate about probable realities in general as I drove to the hospital this afternoon. [...]

(I told Jane that I came up with the idea—hardly original thinking, I said—that we never die even as physical creatures, until we reach a ripe old age in some probable reality. [...] We shut out the early deaths from our conscious awareness as we move through probabilities. [...]

The insurance affair will be settled to your satisfaction, as I see the probabilities thus far. [...]

(“What did you think of my speculations about life and age, births and probabilities?”)

[...] Actuality was a necessity if these probabilities were to be given birth. He saw then an infinity of probable, conscious individuals, and foresaw all possible developments, but they were locked within him unless he found the means.

[...] Yet it is doubtful that without this “period” in quotes, of contracted yearning, that All That Is could concentrate its energy sufficiently enough to create the realities that existed in probable suspension within it.

At first, in your terms, all of probable reality existed as nebulous dreams within consciousness of All That Is. [...]

The pressure, in one way, came from two sources; from the conscious (underlined) but still probable individual selves who found themselves alive in a God’s dream, and from the God who yearned to release them. [...]

[...] From these “fantasized” realities and probable dream events come all the physically accepted “facts” in your world of true and false.

[...] See Chapter Fourteen for some of Seth’s material on probabilities.)

Probable events, experienced dream-wise, and quite valid in other areas of reality, become, say, false in your world, while the same kind of event, physically actualized, becomes true.

New paragraph: Your wars are fought, lost or won in the dream world first of all, and your physical rendition of history follows the thin line of only one series of probabilities. [...]

(Pause.) It is not as easy for the ordinary individual to enter, and it deals with group presents, with mass probabilities, racial matters, the movement of civilization. It is one that would be most beneficial to politicians and statesmen, and it also can be used to probe into probable pasts as well. Here it would be of benefit in learning of old ruins for example, and vanished civilizations, but only if the specific probable past were probed in which these existed.

[...] This leads to explorations mentioned earlier in this book, into probabilities. [...] In this state you are able to try out various alternative decisions and some probable results, not imaginatively but in quite practical terms. [...]

These probabilities are realities, regardless of which decision you make. [...]

[...] This state can be used to explore the past in your terms of reference, within the probable system that you know.

[...] In the vast arena of those numberless probabilities open to you, you do of course have some guidelines. [...] Your personal impulses provide those guidelines by showing you how best to use probabilities so that you fulfill your own potential to greatest advantage — and [in] so doing, provide constructive help to the society at large.

Dictation: Now let us return again to our discussion of impulses, in connection with probable actions.

[...] All remain equally probable activities. [...]

[...] Even the atoms and molecules within them sought out their own most favorable probabilities. [...]

[...] The entire gestalt of probable actions, therefore, is already focused to some degree in the species’ differentiations. In the vast structure of probable activity, however, far more differentiation was still necessary, and this is provided for through the inner passageways of reincarnational existence.

[...] Those serve to organize individual action in a world where an infinite number of probable roads are open—and here again, private impulses are basically meant to guide each individual toward avenues of expression and probable activities suited best to his or her development. [...]

[...] The awakening mentioned earlier, then, found man rousing from his initial “dreaming condition,” faced suddenly with the need for action in a world of space and time, a world in which choices became inevitable, a world in which he must choose among probable actions—and from an infinite variety of those choose which events he would physically actualize. [...]

In time’s reference, the private purposes of each individual appear also in the larger historical context, so that each person forms his corner of his civilization—and all individuals within a given time period have private and overall purposes, challenges that are set, probable actions that they will try to place within history’s context.