“Seth material” search engine (Jane Roberts)

(At 4:26, after we’d been talking about various subjects like politics, which Jane enjoyed, she told me to turn down the TV. [...]

I am not speaking strictly of political parties or political newspapers, or of any specialized journals or magazines, but of the overall pattern displayed by all of your mass communications. [...]

[...] You will think, for example, when a story about misuse of political power is concerned “That’s only one story. [...]

Now: every individual alive is intimately concerned at certain levels with all of the national and global challenges in the political and social and religious arena.

[...] The telling itself makes the affair seem complex—but whether or not you are dealing with private behavior, with the treatment of one person in regard to his or her own impulses, or whether you are dealing with a mass event of political nature, involving the enforced blockage of impulses on the part of one group toward another, you are necessarily cutting down on the exercise of free will. [...]

(Long pause at 9:49.) In a way, the external politics of the situation within your country is helping Ruburt to understand his own position far better than he did earlier. [...]

(Long pause at 4:12.) Politically as well as medically, such distortions have led to unfortunate conditions: the Aryan-supremacy biological ideas fostered in the second world war, the concentration upon “the perfect body,” and other distortions. [...]

[...] It holds many of the notes on the heroic self, and heroic impulses, that she’d discussed in chapters 25–27 of Psychic Politics, which had been published in 1976. [...] “When I looked at those notes I knew all of a sudden that I was to do that book — Heroics — that I was to keep on looking for the heroic self I’d written about in Politics,” she told me as we ate lunch. [...]

They were of great aid, of course, in human politics, so that through dreams the intents of tribal leaders, say, were known to the others. [...]

[...] Do you seek out stories of lurid crime, or look for further incidents of political chicanery? [...]

[...] The hostage situation (now in day 53) is a materialized mass dream, meant to be important and vital on political and religious platforms of reality, meant to dramatize a conflict of beliefs, and to project that conflict outward into the realm of public knowledge. [...]

Religious beliefs will be examined as they have not been before, and their connections and political affiliations. [...]

In a way, Ruburt’s book (Psychic Politics) will continue our material from another viewpoint while you are preparing our “Unknown” Reality.

4. Jane describes in Chapter 1 of Politics the onset of her ability to perceive her psychic library. [...]

6. Seth spoke of “strands of reality” here, we think, because today Jane had been going over her material on the stages of consciousness and strands of consciousness for chapters 24 and 25, respectively, of Politics.

[...] This applies to human personal problems and to political ones in which entire peoples are involved. [...]

[...] Like political hostages, it does not get all of the mail—or the mail it does get is apt to be censored, so it is not operating with a full set of facts. [...]

[...] Or maybe he’ll talk about what I got on your mother the other day, or my strands-of-consciousness stuff for Psychic Politics.”

[...] That episode had upset me to some degree, but Jane’s discussion of the subject in Politics, plus a few comments Seth made in ESP class last night, helped me put the affair in a more objective light.

[...] I called it the “Miriam experience,” and Jane presents it in Chapter 12 of Politics.

[...] Then Jane read her notes on strands of consciousness, which — I can add later — also found their way into Chapter 12 of Politics. Seth soon returned in class with the following comments; he referred to Jane’s ideas mainly, yet as he talked I began to understand my experience with my father and his after-death situation as I perceived it.

[...] Jane discussed my previous “visits” to the first century in Chapter 4 of her Psychic Politics, but [I can add later] she never did deal with this one. [...]

You have heard terms like “The Brotherhood of Man,” or, as Ruburt might say, “The Brother-Womanhood of Women” (humorously). But at any given time, in your terms — at any given time — the population of the earth is made up of counterparts … and so when you kill an enemy, you are killing a version of yourself … For as you are members of a physical species, you are also members of a psychic kind of counterpart reality; and this membership straddles races or countries, or states or politics.

[...] In my reference works I read accounts describing how Pontius Pilate, the Procurator (or governor) of Judea from approximately A.D. 26 to A.D. 36, had organized hunts for members of the Zealots, the Jewish political-religious sect that had consistently rebelled against the rule of the Roman Empire. [...]

[...] In Chapter 4 of Politics, Jane described how Peter offered some interesting present-day “correlations” with portions of my third Roman, of the first century A.D. Peter’s information concerned the Spanish fishermen he saw hauling large nets ashore along certain beaches of the Mediterranean Sea; I’d seen similar actions during my internal perceptions that day.

In medieval times to be excommunicated was no trivial incident, but an event harkening severance that touched the soul, the body, and all political, religious and economic conditions by which the two were tied together. [...]

[...] The political nature of inspirational material of any kind was well understood by the church. [...]

[...] At the same time he must deal with the chicanery of politics itself, and the face-saving devices known so well to religion and politics both.

[...] There is no longer any assurance of secrecy in the broadest terms, for nefarious acts of politics or government. [...]

Those for example at Jonestown become symbols of social, religious, and political unrest. [...]

[...] This may involve religion, politics, art, or simply falling in love.

[...] The man who has believed that he was evil may now see the world, or persons of another faith or political affiliation, as evil instead. [...]

[...] When you view the world, social groups, political groups, your friends, your private experience — these are all attracted into your realm of activity by your beliefs. [...]

[...] Power always rests with the individual, and from the individual all political power must flow.

The idea [of democracy] expresses the existence of a high idealism — one that demands political and social organizations that are effective to some degree in providing some practical expression of those ideals (emphatically). When those organizations fail and a gulf between idealism and actualized good becomes too great, then such conditions help turn some idealists into fanatics. [...]

[...] They are usually masked by the polite clothing of conventional acceptance. [...]

[...] It would make Americans question the nature of their society, of their religions, their politics, and their beliefs.

It seems to Ruburt that he has not been working on his book, but of course he has—Politics and other books as well.

[...] This will affect Politics, and initiate new developments on Ruburt’s part. [...]

[...] See Chapter 18 of Politics: “It’s the entire human element that is so perplexing, vast, humorous, and tragic all at once. [...]

[...] Each call gave me the opportunity to see how various people organized exterior reality according to inner politics. [...]

[...] This is a great moral and political accomplishment on Jackson’s part, especially after President Reagan hadn’t wanted him to go to Syria.