Section One, Entry 5: Significances and Subjective ContinuityWritten by Lynda
So here in Seth Talk we’re working from the top down, so to speak. We’re not starting with camouflage reality as our baseline and then attempting to create a safe universe within all the distortions that come with a strongly held belief of our self in linear time and the impotence and hopelessness that sometimes accompanies it. What we’re attempting to do is redefine the self by starting where the self starts – with All That Is – and working “down” to camouflage reality instead of “up” from it, thereby recognizing our true abilities as consciousness. And why would we undertake this not insignificant task? Because we’ll free our self from seeing our self embroiled in camouflage restrictions that have no bearing whatsoever on how creation happens – unless we believe in them. We’ll see and accept the bigger, far more invigorating, picture of the self.
In the last Seth Talk, the spacious present was the topic. Seth said, “In the spacious present…all things that have existed still exist, and all things that shall exist in your tomorrow already do exist.” That’s because the spacious present is the spontaneous playground of creation. All action happens here and stays here, it’s where we reside (being action ourselves) within our dimension of existence, creating the camouflage of physical reality.
Okay, so the spacious present holds everything that has existed or will ever exist. And Seth’s talking about for all consciousness at once, not one spacious present for me and one for you, etc., with a neat package of possibilities held within them. Which eventually must beg the question: Then how does any one consciousness gather to it a range of events it can experience in its present state of being, when the spacious present is awash in the infinite events and objects of all consciousness?
Something has to act as a boundary so that we, for instance, are not mixing events and objects possible from 4,000 years ago Earth time with scenes happening in our hometown today; and Seth is keeping his unique possibilities separate from those of his cohorts; and our experiences are separate from Seth’s, etc. And that something is significances.
Seth says, “You imprint the universe with your own significance, and using that as a focus you draw from it, or attract, those events that fit your unique purposes and needs.” And, “Each consciousness uses its own significance as a focus to draw into its experience whatever events are possible for it from the universe itself.”
I’m a white woman living in 21st century America. I chose certain personality traits and other defining mental constructs pre-birth, all with great purpose and intent, that would define my sphere of significances. And that means, logically, that there are significances that don’t fit within what I want to experience in this existence. So the significances I eventually chose are the building blocks for the events I will meet.
But Seth goes on to say more about significances, clarifying for us that significances not only define the larger picture of our life, but also the day-to-day manifestations. He says, “The universe, by whatever name and in whatever manifestation, attains its reality through ordered sequences of significances.” And you’ll note Seth didn’t qualify that with a “sometimes.”
So all manifestations start life as significances that order themselves into a meaningful array, no matter whether we’re of Seth’s vintage or involved in – as we are now – the camouflage of physical reality, or whatever other experiential constructs consciousness can create for itself. Significances are “used” by all consciousness to bring order and boundaries, however loose they may be, to whatever creation they are experiencing at the moment.
So, if everything we can or will ever experience exists simultaneously within our sphere of significances, then how do we bring order to significances? How do we clarify them into groupings that eventually enter our reality as events of all sizes? Interestingly enough, it’s done subjectively, or through what Seth calls subjective continuity.
To us, continuity implies one thing happening before or after another, but Seth says that continuity has nothing to do with a linear process, and everything to do with the subjective nature of the spacious present. That is, movement within significances in the spacious present is based on mental acts by consciousness, which are, by nature, subjective.
What these mental acts do is highlight significances that mean something to us, consciousness that we are, and those significances change as we shift our thinking. And with each shift in thinking, the camouflage reality that we’re creating from significances, for that is exactly where it comes from, shifts.
And all of this is the polar opposite of cause and effect. Seth says, “You understand the cause-and-effect kind of order, but events are built upon the non-causal aspect of significances.” And, “The cause and effect theory being the result of continuity holds no water. When the spacious present is understood, with its attributes of spontaneity, then the cause and effect theory will fall.”
Our realities are not created in a linear fashion, but instead through mental or associative processes. It’s where we place our significance that determines what will occur in our reality, and time has nothing to do with it other than act like a framework within which we can experience the illusion of a lifeline.
This highlighting of significances is how consciousness moves through a “place” (the spacious present) with no time or space and how events are chosen for exploration. And underneath the illusion of cause and effect/linear time, it’s precisely what we do, too, of course. And those mental acts of ours are what change our past, present and future possibilities.
Although in upcoming Seth Talk entries we’ll talk about the fluidity of our past and future, I’ll use this quote of Seth’s to bring home more clearly here and now the subjective continuity idea and how it relates to us, consciousness in camouflage physical reality: “You may say, ‘I was born in a house on a certain street in a certain town, and no present belief to the contrary will change that fact.’ If, in the present, one past event can be altered within your neuronal structure, however, then basically no event is safe from such change.” And Seth adds later about this general point, “It happens all the time, and I mean all the time.”
But do keep in mind that while our overall past can and does change as we shift our mental acts on to new significances, so do the smaller daily events we experience. In a reality that has no time, no space, no duration, no motion, no linear-time continuity, how can we even make it to the grocery store? It’s done through mental acts, or thinking our way there. It’s moving our self through the illusion of time by choosing where we place our significance. Where we place our mental acts. How can it be otherwise?
And with this information the dawn breaks brighter over our understanding of the self.
So, to wrap up this entry of Seth Talk, a brief review of what we’ve learned overall to date.
First we started with the big picture of All That Is. That led us to action – because action is how ATI creates – and how action, in turn, creates identities. Then, between action’s need for change and identities’ need for stability, we learned how the exquisite by-product of consciousness (as Seth terms it) is formed. From there we moved into the spacious present, the only time there is and the only place consciousness resides and creation takes place, ever. That led to a discussion of how realities are created by consciousness within the spacious present and the camouflage that ensues (in our case, physical reality), the camouflage that never leaves the spacious present. And today we took a look at how the spacious present – where everything that can or will ever happen to every consciousness known to ATI (which is all consciousness) resides – is organized into areas of significance by each consciousness through mental acts, so as to bring meaningful focus to individual events and existences.
We learned a lot more than the paragraph above suggests, though. What we learned – or I should say are starting to learn because more is coming – is the fuller story of the description of self. Because, you see, none of what’s mentioned above is outside the self. Not action, not identities, not the spacious present, not realities, not significances. One cannot exist without all the others, because in essence they are one. They are intertwined so completely that breaking them apart is impossible. In many ways they’re attributes of and within each other.
And that’s why we must continue our journey into the self, not stop here, if we intend to live a safe universe. Because it’s the fullness of the self that brings the complete understanding we need in order to accept a new definition of the self, and a new working hypothesis on how to approach our dealings with camouflage physical reality. In other words, how to become conscious creators unburdened with haphazard and unenlightened constructions.
See you with the next Seth Talk entry, folks, and with it we’ll get more explicit about how significances are highlighted in order to become events in our realities, and how we move our self through our day-to-day lives via the mental act of suggestion.
Now on to some great Seth quotes on today’s subject….
Seth on Significances & Subjective Continuity
The universe, by whatever name and in whatever manifestation, attains its reality through ordered sequences of significances.
Each consciousness impresses the universe in its own fashion. Its very existence sets up a kind of significance… The universe knows itself through such significances.
You imprint the universe with your own significance, and using that as a focus you draw from it, or attract, those events that fit your unique purposes and needs.
Each consciousness uses its own significance as a focus to draw into its experience whatever events are possible for it from the universe itself.
The inner significances, the associations, exist all at once, to be tuned in to at any point of time.
They have their reality basically apart from time, even though they appear within it.
The cause and effect theory being the result of continuity holds no water. When the spacious present is understood, with its attributes of spontaneity, then the cause and effect theory will fall.
Events have nothing to do with what you think of as cause and effect. Instead events are built up, so to speak, from significances.
You understand the cause-and-effect kind of order, but events are built upon the non-causal aspect of significances.
Significances fall or happen in certain patterns, and when these become very obvious they appear as cause and effect.
Using such significances as yardsticks, you accept or reject probable events.
You change your focus point. You change what you consider significant.
If you gained your sense of personal continuity through associative processes primarily, rather than as a result of the familiarity of self moving through time, then you would experience physical reality in an entirely different fashion. Objects from past, present, and future could be perceived at once, their presence justified through associative connections.
Continuity usually implies one thing happening before or after another. The spacious present contains instead spontaneity, and within it all happenings are simultaneous.
Instead of a time sequence that seems to govern thought, mental activity and overt action, you have associative processes.
Subjective continuity itself never falters, in that it is always a part of the world that it perceives, so that you and the world create each other.
This divine subjectivity is as present in the world of your experience as it was before the beginning of the universe.
The ordinary events of each day are overloaded with coincidences and significances that are nearly invisible because they are so taken for granted, and they are so multitudinous in number, and fit so perfectly into the framework of the days.
Those coincidences and significances are indeed giving hints of all the actual organization behind the facts of your world.
Your conversations, your mail, the television programs you watch – all of these are involved, in that you will be led to watch programs, for example, that in one way or another help the entire picture.
This organization is personally, intimately tuned, in that it gives evidence of a spectacular psychology that organizes events in a manner that is for each individual personally significant. It hints at the most precise and powerful focus, so that amid an infinity of data, events can be arranged (for each individual).
It is a meaningful universe. You are known by the universe.
There is nothing in the universe that does not have meaning, that is not meaningful. That meaningfulness is not only of good intent, but of superlative intent, seeking the greatest possible development and fulfillment for you.