“Seth material” search engine (Jane Roberts)

Part One of the book is to be called: “Where You and the World Meet.” [...]

[...] They may frighten the conscious self considerably, but after all it comes awake in its normal world, shaken perhaps but secure in the framework of the day.

[...] (Pause.) Faced with the exterior nightmares of wars and natural disasters, the conscious mind is still directed outward into that world with which it knows it was formed to cope. [...]

[...] Consciousness finds itself in a crisis situation; not [because of one coming] from the exterior world, but because it is forced to fight on a battleground for which it was never designed and cannot understand, where basically counted-upon allies of association, memory and organization, and all the powers of the inner self, are suddenly turned into enemies.

If you take your own world view with you all of the time, however, as you travel, even in your own world, then you never see the “naked culture.” [...] If you are American or English, or European, then when you visit other areas of the world you stay at cosmopolitan hotels. [...]

[...] Its world is bounded by the four edges of the picture. [...] Your world view is limited to the photograph itself. [...] Imagine that miniature image navigating in the physical room, then going outside, and quite an expanded world view will result.

[...] Sometimes you have quite clear perceptions of your journeys, but the actual native territories that you visit are so different from your own world that you try to interpret them as best you can in the light of usual conditions. If you remember such an episode at all it may well seem very confusing, for you will have superimposed your own world view where it does not belong.

(11:16.) In dream travel it is quite possible to journey to other civilizations — those in your past or future, or even to worlds whose reality exists in other probable systems. [...] There are no closed realities, only apparent boundaries that seem to separate them.⁶ The more parochial your own world view, however, the less you will recall of their dreams or their activities, or the more distorted your “dream snapshots” will be.

[...] For there is a great similarity between the so-called world of dreams and the so-called world of matter, as you should know.

The material of the physical universe is created spontaneously and constantly, even as the dream locations in the dream world are so created; and as it is impossible in terms of time as you know it to set a point of beginning in the dream world, so it is impossible to attempt to do the same as far as the physical universe is concerned.

[...] There is a give and take between the dream world and the physical world, and each makes or causes effects in the other.

This connection between the dream world and the world of material is not unusual.

The rules are that you create your universe—that you create within the system that you know the world that you know. [...] the condition of your physical world is the result of your mass inner thoughts and desires. And your physical world is the result of your mass inner thoughts and desires. [...]

You will realize that you are not a physical self standing at the window in the middle of the night looking out upon a sleeping world—but that you are a creative consciousness who helps form the sleeping world. [...]

[...] But these other images result in the world that you know and it is a garden... [...]

[...] And the inner self of each personality cooperates to maintain the physical world that you know. [...]

The dream world was bound to waken, however, for that was the course it had set itself upon. [...]

[...] Those affiliations fell into being as all of the consciousnesses that were embarked upon physical reality divided up (long pause) the almost unimaginable creative achievements that would be responsible for the physically effective world.

[...] The creative thrust of the physical world must rise from that living structure.

[...] And in a matter of speaking, again, man becomes the earth thinking, and thinking his own thoughts, man in his way specializes in the conscious work of the world—a work that is dependent upon the indispensable “unconscious” work of the rest of nature, a nature that sustains him (all very intently). And when he thinks, man thinks for the microbes, for the atoms and the molecules, for the smallest particles within his being, for the insects and for the rocks, for the creatures of the sky and the air and the oceans.

[...] You need not believe that the world of the newspapers does not exist, but you must believe that that world cannot threaten you.

[...] The natural body and the natural world are spiritual. [...] The social world of ideas and beliefs represent ways of looking at nature and spirituality.

Ruburt is finally setting himself free, dispensing with beliefs that he once accepted from the world—beliefs that set up conflicts—and now the unity of his nature is healing him. [...]

[...] They are aware of their own parts in the body of the world, so to speak, and they are aware not only of their own conditions, but of their relationships to all other portions of the world. They add to the world’s health, in other words, and your own vitality — and that of your environment — are everywhere interrelated.

[...] It is because you so often view your world through a system of highly limited beliefs that you so often misread the implications of temporal life. [...]

[...] During break she picked up that the Cézanne material from Seth would be in two parts — one of these being on world views, the other more on Cézanne-and-world-views. [...]

The physical world implies the existence of a god. God’s existence also implies the existence of a physical world.

[...] Remember, I said that you lived in your psyche somewhat in the same way that physically you dwell in the world.

That world has many languages. [...]

that the world has ever known,

for the world would weep itself

in the world of the mind

(There followed a discussion about the place of protest and violence in the world today—this violence as a means to correct injustice and to get people to accept all other people and their “thing” without prejudice or the judgment of someone else’s values. [...]

[...] I have told you that if you look around you and do not like the world that you see, then it is yourselves individually and en masse that you must change. [...]

[...] Do not fall into the old ways that will lead you precisely into the world that you fear. [...]

[...] Unfortunately, in the condition in which your world finds itself, it is extremely difficult to imagine that all the young men in all of the countries at the same time will refuse to go to war. [...]

In a very simple example, consider that you yourself use your own energy to create your dream world. In this way also you create your so-called real camouflage world, the only difference being that the dream world images do not have duration in physical time although they have duration in psychological time. And believe it or not, actually your individuality has much more freedom in the creation of your dream world, and this is the reason why the dream world does not appear consistent to others.

[...] In some respects art creations are a meeting of the dream world and the world of camouflage patterns, but in a deeper way art creations represent the appearance or materialization in the actual element of physical time of inner realities. That is, the inner individualistic self forces its vision and knowledge into the world of camouflage pattern, giving its dreams a physical reality denied to the usual dream. [...]

I would like to go back to the difference between the dream world and the outside camouflage world again.

[...] The strong self-conscious self of which I have spoken, the self-conscious self of which your own personality is not aware, this self that faces into the inner world of reality, quite consciously draws upon the vitality and stuff of what is.

[...] This does not mean that you become entirely self-centered, blind to the rest of the world. [...] They are as much a part of your inner environment as trees are of your exterior world. [...] There are different species of worlds.

[...] Each world has its own impetus, yet all are ultimately connected. The true dimensions of a divine creativity would be unendurable for any one consciousness of whatever import, and so that splendor is infinitely dimensionalized (most intensely throughout), worlds spiraling outward with each ‘moment’ of a cosmic breath; with the separation of worlds a necessity, and with individual and mass comprehension always growing at such a rate that All That Is multiplies itself at microseconds, building both pasts and futures and other time scales you do not recognize. [...]

Christian theology sees the end of the world in certain terms, with a grand God coming to reward the good and to punish the wicked.⁶ That system of belief allows for no other probability. Some see the end of the world coming as a greater disaster, or envision man finally ruining his planet. [...]

[...] And if a world escapes you — if you cannot follow it and think it has been destroyed — then the same thing applies to the world as to the thought. [...]

Man’s physical world, with all of its civilizations and cultural aspects, and even with its technologies and sciences, basically represents the species’ innate drive to communicate, to move outward, to create, and to objectify sensed inner realities. [...] The most secluded recluse must still depend upon the biological sociability of not only his own body cells, but of the natural world with all of its creatures. [...] It presupposes a mouth and a tongue, the kind of physical organization necessary; a mind; a certain kind of world in which sounds have meaning; and a very precise, quite practical knowledge of the nature of sounds, the combination of their patterns, the use of repetition, and a knowledge of the nervous system. [...]

At cellular levels the world exists with a kind of social interchange, in which the birth and death of cells are known to all others, and in which the death of a frog and a star gain equal weight. [...] When there is an earthquake in another area of the world, the land mass in your own country is in one way or another affected. When there are psychic earthquakes in other areas of the world, then you are also affected, and usually to the same degree.

[...] Two days ago, she worked on our new front porch for the first time; she sat in the slanting sunlight and wrote down the information she psychically picked up from the “world view” of William James, the American psychologist and philosopher who lived from 1842–1910. [...] [In the note she’s making for her Introduction to Seth’s The Nature of the Psyche, Jane describes a world view as “…a living psychological picture of an individual life, with its knowledge and experience, which remains responsive and viable long after the physical life itself is over.”]

[...] If, for example, one adult human being were perceived by an alien from another world, certain facts would be apparent. [...]

[...] You have no responsibility to save the world or find the solutions to all problems—but to attend to your particular personal corner of the universe. As each person does that, the world saves itself.’

Dawn is breaking.
Why should I lie in bed
worrying about my body or the world?
Before time was recorded
dawn has followed dusk
and all the creatures of the earth
have been couched
in the loving context
of their times.

[...] The true complexity and importance of the dream world as an independent field of existence has not yet been impressed upon you. Yet while your world and the dream world are basically independent, they still exert pressures and influences, one upon the other.

[...] For example, without the peculiar spark set off through the interrelationship existing between the inner self and the physical being, the dream world would not exist. But conversely, the dream world is a necessity for the continued existence of the physical individual.

I have said that the dream world has its own sort of form and permanence. [...] You can refer to our previous discussion on matter if it will help you here, but the dream world is not a formless, haphazard, semi-construction.

This would imply that despite the development of the inhabitants their world would end at a particular point, and this is not the case. [...]

(Long pause at 9:55.) In the beginning, then, there was a subjective world that became objective. [...] In the beginning, then, there was a dream world, in which consciousness formed a dream of physical reality, and gradually became awake within that world.

[...] [Your] world did not just come together, mindless atoms forming here and there, elements coalescing from brainless gases—nor was the world, again, created by some distant objectified God who created it part by part as in some cosmic assembly line. [...]

That kind of an event simply cannot fit into your concepts of “the beginning of the world,” with consciousness arising out of matter almost as a second thought, or with an exteriorized God initiating a divine but mechanistic natural world.

[...] You are as close to the beginning of [your] world as Adam and Eve were, or as the Romans, or as the Egyptians or Sumerians. The beginning of the world is just a step outside the moment.

They “unite” to form, of course, the larger particles in the physical world. [...] You are familiar then with the idea that matter is composed of a conglomeration of particles that reach seemingly infinitely “beneath” the physical stuff of the world. [...]

The atom, the molecule, the proton and neutron, the electrons, the quarks and other families of particles represent aspects of consciousness itself, which man then projects into the world of physics.

[...] The problem is, again, that while you are focused in the world of matter, you are allied with only one aspect of your entire consciousness. [...]

[...] There are portions of your consciousness that move faster than light also—but while you conceive of your consciousnesses as a kind of psychological particle, then your experience of it becomes limited to the world of matter in which you believe it must exist.

[...] Patriotism, family loyalty, political affiliations — the ideas behind these have the greatest practical applications in your world. [...] Unless you think quite consistently — and deeply — the importance of the imagination quite escapes you, and yet it literally forms the world that you experience and the mass world in which you live.

(9:49.) Because man has not understood the characteristics of the world of imagination, he has thus far always insisted upon turning his myths into historical fact, for he considers the factual world alone as the real one. [...]

[...] There are many effects which you do not like, but you possess a unique kind of consciousness, in which each individual has a hand in the overall formation of a world reality, and you are participating at a level of existence in which you are learning how to transform the imaginative realm of probabilities into a more or less specific, physically experienced world.

The theory of evolution,⁴ for instance, is an imaginative construct, and yet through its lights some generations now have viewed their world. [...]

[...] Like detectives, these search the world, looking in a completely different way than a physical sleuth. The world is probed with your characteristics in mind, seeking for someone else with characteristics that will best suit your own. [...]

[...] If you believe in the sinfulness of the world, for instance, then you will search out from normal sense data those facts that confirm your belief. But beyond that, at other levels you also organize your mental world in such a way that you attract to yourself events that — again — will confirm your beliefs.

[...] And when it seems that the world is devoid of meaning, then some people will make a certain kind of statement through the circumstances connected with their own deaths.

[...] Man experiences ambitions, desires, likes and dislikes of a highly emotional nature — and at the same time he has intellectual beliefs about himself, his feelings, and the world. [...]

[...] (Pause.) When you ask how old is the universe, or how old is the world, then you are taking it for granted that time and space are somehow or other almost absolute qualities. You are asking for answers that can only be found by going outside of the context of usual experience—for within that experience you are always led back to beginnings and endings, consecutive moments, and a world that seems to have within it no evidences of any other source.

(Pause at 9:23.) The physical world as you know it is unique, vital to the importance of the universe itself. [...] It is a creation of consciousness, rising into one unique kind of expression from that divine gestalt of being—and that divine gestalt of being is of such unimaginable dimensions that its entire reality cannot appear within any one of its own realities, its own worlds.

(Pause.) What was such a world like, and how can you possibly relate it to the world that you know?