Seth Exercises
From New Age Village
Contents |
Psychological Time
Psychological Time is a natural pathway that was meant to give an easy route of access from the inner world to the outer, and back again, though you do not use it as such. Psychological Time originally enabled man to live in the inner and outer worlds with relative ease. . . . As you develop in your use of it you will be able to rest within its framework while you are consciously awake. It adds duration to your normal time. From its framework you will see that physical time is as dreamlike as you once thought inner time was. You will discover your whole selves, peeping inward and outward simultaneously, and know that all divisions are illusion.
Actually, in practice, Psychological Time leads to development of the other Inner Senses. In Psy-Time, as we call it, you simply turn your focus of attention inward. Sit or lie quietly alone and close your eyes. Pretend that there is a world within as vivid and real as the physical one. Turn off your physical senses. If you want, imagine that they have dials and you flip them off, one by one. Then imagine that the Inner Senses have another set of dials. Imaginatively, turn them on. This is one method of beginning.
You may, instead, just lie quietly and concentrate on a dark screen until images or lights appear on it. Do not concentrate on worries or daily trivia that may arise as soon as you block out physical distractions. If such thoughts do come to the foreground of attention, then you are not ready to proceed. First you must get rid of them,
Since we can’t concentrate fully on two things at once, you may focus your attention on the screen again or on any imaginary image this will banish the annoying worries. Or you may pretend that the worries themselves have images and then 'see' these vanishing away.
At a certain point you will feel alert and conscious but very light. Within your mind you may see bright lights. You may hear sounds or voices. Some may be telepathic or clairvoyant messages. Some may simply be subconscious pictures. As you practice, you will learn to tell one from the other.
Gradually as you progress, you will feel apart from time as we know it during the exercise. You may have various kinds of subjective experiences, from extrasensory episodes to simple periods of inspiration and direction. I sometimes have out-of-body travels, for instance, during Psy-Time. This sense leads to refreshment, relaxation, and peace.
Replacing Negative Images with Constructive Ones
There is an inability to handle his own energy- At times his own energy frightens him, and then it seems to abandon him completely. Here, however, he has abandoned it, for he succumbs easily to negative suggestions. Because he is sensitive to various elements, he also soaks up atmosphere and suggestions like a sponge, and he has not learned to protect himself.
In poor periods he is almost completely vulnerable to negative suggestion, so that it operates through his own psychic and physical system. He should then often give himself the following suggestion: I will only react to constructive suggestions. You may take a break and we shall continue.
Now, listen to me. When you find yourself facing such negative images in your mind and projecting them into the future, you should at once mentally wipe out that image and replace it with a constructive image, seeing yourself, for example, sitting in command of a well-ordered room.
This must be done immediately and upon every such occasion and under every such circumstance. This exercise will indeed wipe out the previous negative image.
You must mentally wipe out the negative image, for example. If you think that tomorrow Johnny F will misbehave in study hall, you should, in your mind, replace this with the image of Johnny F behaving very well. In the first place, if you imagine that a particular student will misbehave, you are automatically sending him a telepathic message to that effect. If he is highly susceptible to suggestion, he will carry out the suggestions that you have given.
When you replace this with a constructive thought, you are sending that constructive suggestion to which he will also react. Any time you see yourself in your mind as unhealthy or staggering, you must immediately wipe the image away and make an effort to see instead a mental image of yourself as healthy and strong.
Such images affect your whole physical system through the manufacture of hormones and chemicals. Suggestions, whether given to you or given by you, cause an emotional situation that automatically affects the production of hormones and chemicals.
I told you to tell yourself- I will only react to constructive suggestions. If however, you find yourself harboring a negative suggestion, then instantly counter it by replacing it with a constructive one.
This can be compared and correctly to errors in a painting. When you are in a poor state of mind, you automatically affect the others you meet, negatively. You then react to their behavior and complete the circle. Now this leads into a highly charged emotional environment, which is the cause of the depressions of which you have spoken.
When the peak is reached then self-pity controls your emotions so completely that there seems to be no escape. In a mood of self-pity there is indeed an almost perverted luxury, the luxury of despair, for despair says: There is nothing I can do, and relieves you of any responsibility for change. This applies not to you only but to such a state in general. You become incapable of getting out of yourself, even to the extent of enjoying small pleasures and, little by little it seems every joy is withdrawn from you until nothing is left but despair.
This is caused by the culmination of negative suggestions and of negative thought. They build up until you can take it no longer. In the natural state of affairs, however, sooner or later, some highly charged positive suggestion then begins to clear the emotional air.
Experiencing the Present Moment
Only by looking quietly within the self that you know can your own reality be experienced, with those connections that exist between the present or immediate self and the inner identity that is multidimensional.
There must be a willingness, an acquiescence, a desire. If you do not take the time to examine your own subjective states, then you cannot complain if so many answers seem to elude you. You cannot throw the burden of proof upon another, or expect a man or teacher to prove to you the validity of your own existence. Such a procedure is bound to lead you into one subjective trap after another.
As you sit reading this book, the doorways within are open. You have only to experience the moment as you know it as fully as possible - as it exists physically within the room, or outside in the streets of the city in which you live. Imagine the experience present in one moment of time over the globe, then try to appreciate the subjective experience of your own that exists in the moment and yet escapes it - and this multiplied by each living individual.
This exercise alone will open your perceptions, increase your awareness and automatically expand your appreciation of your own nature.
The 'you' who is capable of such expansion must be a far more creative and multidimensional personality than you earlier imagined. Many of the suggested small exercises given earlier in the book will also help you become acquainted with your own reality, will give you direct experience with the nature of your own soul or entity, and will put you in contact with those portions of your being from which your own vitality springs. You may or may not have your own encounters with past reincarnational selves or probable selves. You may or may not catch yourselves in the act of changing levels of consciousness. Certainly most of my readers, however, will have success with some of the suggested exercises. They are not difficult, and they are within the capabilities of all.
Each reader, however, should in one way or another sense his own vitality in a way quite new to him, and find avenues of expansion opening within himself of which he was earlier unaware. The very nature of this book, the method of its creation and delivery, in themselves should clearly point out the fact that human personality has far more abilities than those usually ascribed to it.
Discover Your Conscious Beliefs
It is true that habitual thoughts of love, optimism and self acceptance are better for you than their opposites; but again, your beliefs about yourself will automatically attract thoughts that are consistent with your ideas. There is as much natural aggressiveness in love as there is in hate. Hate is a distortion of such a normal force, the result of your beliefs.
As in the material that Ruburt received ahead of time for his own use, natural aggression is cleansing and highly creative - the thrust behind all emotions.
There are two ways to get at your own conscious beliefs. The most direct is to have a series of talks with yourself. Write down your beliefs in a variety of areas, and you will find that you believe different things at different times. Often there will be contradictions readily apparent. These represent opposing beliefs that regulate your emotions, your bodily condition and your physical experience. Examine the conflicts. Invisible beliefs will appear that unite those seemingly diverse attitudes. Invisible beliefs are simply those of which you are fully aware but prefer to ignore, because they represent areas of strife which you have not been willing to handle thus far. They are quite available once you are determined to examine the complete contents of your conscious mind.
If this strikes you as too intellectual a method, then you can also work backward from your emotions to your beliefs. In any case, regardless of which method you choose, one will lead you to the other. Both approaches require honesty with yourself, and a firm encounter with the mental, psychic and emotional aspects of your current reality.
As with Andrea, you must accept the validity of your feelings while realizing that they are about certain issues or conditions, and are not necessarily factual statements of your reality. 'I feel that I am a poor mother,' or, 'I feel that I am a failure.' These are emotional statements and should be accepted as such. You are to understand, however, that while the feelings have their own integrity as emotions, they may not be statements of fact. You might be an excellent mother while feeling that you are very inadequate. You may be most successful in reaching your goals while still thinking yourself a failure.
By recognizing these differences and honestly following the feelings through - in other words, by riding the emotions - you will be led to the beliefs behind them. A series of self-revelations will inevitably result, each leading you to further creative psychological activity. At each stage you will be closer to the reality of your experience than you have ever been.
The conscious mind will benefit greatly as it becomes more and more aware of its directing influence upon events. It will no longer fear the emotions, or the body, as threatening or unpredictable, but sense the greater unity in which it is involved.
The emotions will not feel like stepchildren, with only the best dressed being admitted. They will not need to cry out for expression, for they will be fully admitted as members of the family of the self. Now, again, some of you will say that your trouble is that you are too emotional, too sensitive. You may believe that you are too easily swayed. In such cases you are afraid of your emotions. You think their powers so strong that all reason can be drowned within them.
No matter how open it may seem that you are, you will nevertheless accept certain emotions that you think of as safe, and ignore others, or stop them at particular points, because you are afraid of following them further. This behavior will follow your beliefs, of course. If you are over forty, for instance, you may tell yourself that age is meaningless, that you enjoy much younger people, that you think young thoughts. You will accept only those emotions that appear to be in keeping with your ideas of youth. You become concerned with the problems of the young. You accept what you think of as optimistic health giving thoughts.
Session 644, Page 213
Alter a Belief By Substituting It's Opposite
Your beliefs always change to some extent. As an adult you perform many activities that you believed you could not as a child. For instance: You may at [the age of] three have believed it was dangerous to cross a street. By thirty, hopefully, you have dismissed such a belief, though it fit in very well and was necessary to you in your childhood. If your mother reinforced this belief telepathically and verbally through dire pictures of the potential danger involved in street crossing, however, then you would also carry within you that emotional fear, and perhaps entertain imaginative considerations of possible accident.
Your emotions and your imagination both follow your belief. When the belief vanishes then the same emotional context is no longer entertained, and your imagination turns in other directions. Beliefs automatically mobilize your emotional and imaginative powers.
Few beliefs are intellectual alone. When you are examining the contents of your conscious mind, you must learn, or recognize, the emotional and imaginative connotations that are connected with a given idea. There are various ways of altering the belief by substituting its opposite. One particular method is three-pronged. You generate the emotion opposite the one that arises from the belief you want to change, and you turn your imagination in the opposite direction from the one dictated by the belief. At the same time you consciously assure yourself that the unsatisfactory belief is an idea about reality and not an aspect of reality itself.
You realize that ideas are not stationary. Emotions and imagination move them in one direction or the other, reinforce them or negate them.
Quite deliberately you use your conscious mind playfully, creating a game as children do, in which for a time you completely ignore what seems to be in physical terms and 'pretend' that what you really want is real.
If you are poor, you purposely pretend that you have all you need financially. Imagine how you will spend your money. If you are ill, imagine playfully that you are cured. See yourself doing what you would do. If you cannot communicate with others, imagine yourself doing so easily. If you feel your days dark and pointless, then imagine them filled and joyful.
Now this may sound impractical, yet in your daily life you use your imagination and your emotions often at the service of far less worthy beliefs; and the results are quite clear - and let me add, unfortunately practical.
As it took a while for the unsatisfactory beliefs to become materialized, so it may be a time before you see physical results; but the new ideas will take growth and change your experience as certainly as the old ones did. The process of imagining will also bring you face to face with other subsidiary ideas that may momentarily bring you up short. You may see where you held two quite conflicting ideas simultaneously, and with equal vigor. In such a case, you stalemated yourself.
Session 622, Page 63
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