“Seth material” search engine (Jane Roberts)

[...] Instead, Jane has been working steadily on her “Manifesto from the Sinful Self” that she began just a week ago. [...]

[...] Indeed, according to the original Christ thesis, while a man could sin, no man was identified as a sinner. [...]

You both chafed against the belief of your times, that man was a natural aggressor, tainted from birth, that he was damned by his very nature, condemned by his early childhood background, by original sin, or by his genes. [...]

[...] The material on the Sinful Self and so forth gives some insight into the nature of the problem. [...]

[...] To that degree and in the light of this discussion, you end up with what I will call —and have in the past called—the overly conscientious self, which attempts to deal with the attitudes of the Sinful Self by checking and double-checking all the time, by being, in other words, overly conscientious: is Ruburt dealing with “the truth,” and so forth? [...]

[...] Because so many individuals have been taught that power or energy is wrong, destructive, or sinful, and therefore to be punished.

[...] The Sinful Self material is “timed” in its own fashion so that although there is a good deal of material already written, its effects are periodic—that is, they are clued to spring into even greater insight which may not be apparent at any one given time. [...]

[...] Behind the importance of the letter as a triggering agent, however, there is, as he knows, much material still dealing with the so-called sinful-self material that I will be giving you shortly. [...]

(Such ideas refer back, of course, to the sinful-self ideas—material we still need. [...]

(I asked Jane if she thought the sessions served as a balance to those sinful-self, very restrictive ideas — that when she gave up on the sessions that other self was free to exert its power and beliefs. [...]

(“I became a priest of God to learn what sin is,” she also wrote. [...]

[...] 3 on that date)—thus prefacing the long quotations from her “sinful self.” So as counterpoint to her writings on the sinful self, I’ll be presenting two excerpts to hint at what Seth does mean by his magical approach.

[...] Then when Seth and Jane both came through with material on her sinful self (see Essay No. [...] Jane didn’t return to work on Dreams until July 1981, when the two blocks of sinful-self material had run their courses. [...]

[...] She may also contribute an introduction to the book, showing how Seth’s and her own sinful-self information are related to the magical approach.

[...] If you believe that the body is sinful, for example, you cannot expect to be happy, and health will most likely elude you, for your dark beliefs will blemish the psychological and biological integrity with which you were born.

Let us consider the idea of original sin, all of the colorful forms it may take within your body of concepts, and the ways in which these will affect your behavior and experience.

[...] I also typed up a few pages of material (on the Sinful Self.) Still, no Frank Longwell. [...]

Jane, then, wrote those two poems 16 days before she dictated the last session for Seth’s The Nature of the Psyche on April 4, 1977; one month before she began dictating Mass Events on April 18, 1977; two years and two months before she began God of Jane on May 6, 1979; two years and six months before she began dictating the Preface for Dreams on September 25, 1979; two years and eight months before she came up with the idea for If We Live Again on November 15, 1979; three years and five months before she began dictating Seth’s material on the magical approach to reality in Dreams on August 6, 1980; four years before she began dictating Seth’s sinful-self material in that book on March 11, 1981; four years and three months before she began coming through with her own sinful-self information on June 17, 1981; and four years and five months before, on August 26, 1981, she wrote the poem in Note 6 for Session 936 of Dreams: “Something in me / ebbs and tides, / as if I let myself / for a while / be washed away / out to sea / while leaving / some spidery shell / upon the shore /….”

(2. What does Jane’ sinful self think of the proceedings these days—of Jane’s new resolve and decisions toward healing? [...]

(To Bette.) Now you do not have to fear your secrets or anyone else’s, and you do not have to fear that when you open yourselves up you are only going to find dark terrors, frightening thoughts and horrendous sins of the flesh. [...] And the secret sins that you may think lie within you will not upset the gods one whit. [...]

[...] Those of you who have left organized religions may feel relatively free from what you consider to be the adverse connotations of original sin and the like. [...]

Your religious ideas have often told you that deformities at birth were the result of the parents’ sins cast upon the children, or that another kind of punishment was involved in terms of “karma.” [...]

[...] This is another story fully as destructive as that of original sin, simply put in different terms. [...]

[...] I finally realized that she didn’t really want to do such shows anymore, no matter whether the Sinful Self was involved or not. [...]

[...] At the same time those same worldly concerns led him to wonder about the validity of his own “messages”—and how responsible he was to the world for them—so the symptoms also served to give him a greater sense of caution, to temper creativity, for all the reasons stated in the Sinful-Self material. [...]

[...] It (The “sinful self” May 10, 1982) is basically an overgrown and almost cancerous super-conscience that applied brakes in the past to some extent, and now has largely taken over.

It has believed from the beginning that spontaneity was sinful. [...]