“Seth material” search engine (Jane Roberts)

In daily language, objects have certain names. Obviously the names are not the objects, but symbols for them. Even these symbols, however, divide you as the perceiver from the rest of the world, which becomes objectified. You can yourself understand far more about the nature of the psyche, for example, than you think that you can. To do this, however, you must leave your daily language behind at least momentarily, and pay attention to your own feelings and imagination. Your language tells you that certain things are true, or facts, and that certain things are not. Many of your most vivid and moving feelings do not fit the facts of your language, so you disregard them.

(10:32.) From it you choose physical facts. Thoughts are real. Only some thoughts turn into physical actions, of course. Despite distorted versions of that last statement, however, there is still obviously a distinct difference, say, between the thought of adultery and its physical expression.

In larger terms it is futile to question whether or not dreams are true, for they simply are. You do consider a dream true, however, if its events later occur in fact.

To some extent, however, you form physical events while you are dreaming. Then, freed from waking limitations, you process your experience, weigh it according to your own intents and purposes, correlate it with information so vast you could not be consciously aware of it. In most dreams you do not simply think of a situation. You imaginatively become part of it. It is real in every fashion except that of physical fact.

When you meet with any fact, you encounter the tail end of a certain kind of creativity. The psyche, however, is responsible for bringing facts into existence. In that reality a so-called fact is equally true or equally false. The dream that you remember is already a translation of a deeper experience.

(11:33.) The ability to dream presupposes the existence of experience that is not defined as physical fact. It presupposes a far greater freedom in which perception is not dependent upon space or time, a reality in which objects appear or are dismissed with equal ease, a subjective framework in which the individual freely expresses what he or she will in the most direct of fashions, yet without physical contact in usual terms.

Subjectively speaking, you are everywhere surrounded by your own greater reality, but you do not look in the right places. You have been taught not to trust your feelings, your dreams, or your imagination precisely because these do not often fit the accepted reality of facts.

They are the creators of facts, however. In no way do I mean to demean the intellect. It is here, however, that the tyranny of the fact world holds greatest sway. The intellect has been denied its wings. Its field of activity has been limited because you have given it only facts to go on.