“Seth material” search engine (Jane Roberts)

[...] It is somewhat more difficult for you to understand the ways in which your own actions and those of others combine to bring about world events. [...] That is, each of your actions is so important, contributing to the experience of others whom you do not know, that each individual is like a center about which the world revolves.

[...] In very important terms this is quite a legitimate feeling, for no one else can experience the world from any other viewpoint except from his or her own, or affect it except through private action. En masse, that individual action obviously causes world events.

[...] You are so a part of the world that your slightest action contributes to its reality. [...]

[...] The most famous and the most anonymous person are connected through such a fabric, and an action seemingly small and innocuous can end up changing history as you understand it.

Ideals are vital, for they provide an impetus toward beneficial action, action that is meant to lead to some actualization of that ideal in fact. [...] They should serve as plans for concentrated action. [...]

Many ideals, however, must remain by their nature somewhat generalized, a matter of inspiration, for example, that cannot perhaps so easily be put into words; or sometimes the ideal exists simply as a yearning for a better situation, though no immediate steps come to mind that offer any concerted plan for action.

[...] The better you can define your idea of the ideal, the better off you are, for it—the definition—at least clears your own mind, and suggests lines of action too. [...]

[...] The amphitheatre stands both for the world, and for the dramatic action of your lives, in which your ideals and aspirations are actualized or played out to whatever extent. [...]

[...] It stemmed from his material in the session for June 5, when he said that “letting go” could have its frightening aspects for Jane, especially when she relied on such actions to improve her physical abilities like walking. [...]

In a strange fashion desire promotes action seemingly without effort, or the effort seems so natural, so spontaneous and so joyful that it is not recognized as effort in the old fashion. [...]

[...] Such thoughts cut down on both impulses and action, by setting up invisible barriers.

[...] Again, such letting go will indeed always promote action, and get you off dead center, so to speak. [...]

(Pause.) Your impulses are your closest communication with your inner self, because in the waking state they are the spontaneous urgings toward action, rising from that deep inner knowledge of yourself that you have in dreams. [...] The urge to be came from within, and that urge is repeated to some extent in each impulse, each urge toward action on the part of man or molecule. [...]

[...] Your impulses are immersed in the quality called faith, for they urge you into action in the faith [that] the moment for action exists. [...]

[...] Even if they appear contradictory at any given time, overall they will be seen to form constructive patterns toward action that point more clearly towards your own clear path for fulfillment and development.

Such action serves as a safeguard so that you do not overemphasize the gaps that may exist in yourself or in society, between the reality and the ideal condition. [...]

[...] The original action, however, of such events is unmanifest—not physical. [...]

[...] The initial action did not occur in space or time, but formed space and time.

[...] You must look, therefore, to events that show themselves through historical action, but whose origins are elsewhere. [...]

(9:46.) In that regard, it is true that in the other species innate knowledge is more clearly, brilliantly, and directly translated into action. [...]

Underneath this recognized order of events, however, there is actually a vast field of ever-occurring action. These fields of probabilities are action sources for your reality; but your world-action is also a source for these other probabilities.

[...] The EE units² within matter, within the atoms and molecules, are aware of the probable fields of action that are possible. [...]

[...] Your time structures, then, are intimately connected with probable action and fields of actuality. [...]

[...] Through his decision in this reality, she is finally beginning to glimpse the reasons for his actions in the past, that before were incomprehensible to her.

Two: All objects have their origin basically in mental action. Mental action is directed psychic energy.

[...] Time cannot be counted upon to unify action. [...] You are not forced to perceive action as a series of moments within inner reality, therefore.

[...] One: Energy and action are basically the same, although neither must necessarily apply to physical motion.

Hitler preached on the great value of social action as opposed to individual action. [...]

[...] Hitler’s idea of good was hardly inclusive, therefore, and any actions, however atrocious, were justified.

[...] Fanatics call others to social action. [...]

True individuals can do much through social action, and the species is a social one, but people who are afraid of their individuality will never find it in a group, but only a caricature of their own powerlessness.

Your effective power of action follows the lines of your beliefs. To believe in your own weakness is to deny yourself the power of action. To accept uncritically all beliefs that come to you is to open yourself to a barrage of conflicting data at best, in which the clear lines of action and power become blurred. [...]

To act in an independent manner, you must begin to initiate action that you want to occur physically (emphatically) by creating it in your own being.

[...] Impulses are urges toward action. [...] Each cell of your body feels (underlined) the impulse toward action, response, and communication. [...]

[...] If probabilities did not exist, and if you were not to some degree aware of probable actions and events, not only could you not choose between them, but you would not of course have any feelings of choice (intently). [...]

(“As you learn to trust your natural impulses, they introduce you to your individual sense of power, so that you realize that your own actions do have meaning, that you do affect events, and that you can see some definite signs that you are achieving good ends. [...]

[...] But the idea that each person tries to actualize the idealized good as much as they can through their daily lives — their work, social structures, and so forth — and in the meantime use certain criteria that will help them judge for themselves whether or not their actions are really in line with their ideals. [...]

(Pause.) People’s actions, again, are primarily determined by their systems of belief, for those systems set up the patterns of behavior and define the potentials and limitations that are accepted usually as literal fact. [...]

[...] The Freudian, Darwinian dictates quite emphatically degrade man’s capacity for “greatness,” for heroic action in those terms, and greatly devalue the entire meaning connected with an individual self. [...]

[...] Ruburt’s body is responding because his main affiliation—main (underlined)—is changing, so that actions necessary in the old system do not any longer apply.

[...] I am trying to make it plain here that the range of action is what is important. A moment point is a range of action.

[...] All time structures within them represent the range of action which can be conveniently perceived.

[...] The five minutes by each of you, plus the physical action as mentioned, and Ruburt encouraged to take action in the present.

[...] Actions are indeed being carried on, and actions which would be considered physical if the body was moving, and if the individual were awake. These actions, walking, talking, working, any conceivable dream action, these require energy. The energy that is not being expended within the physical system is used to sustain these mental actions.

I have said often that any action changes that which acts, and that which is acted upon; and so in the sort of experiments that are now being carried on to study dreams. [...]

For the investigator himself, through his actions, inadvertently brings about, in specific instances, those results for which he looks. [...]

[...] A new balance is then set up between impulse and action, that will enrich his work as .well as accelerate the body’s flexibility. I want him to again become aware of his impulses, therefore, for physical action of any kind—whether he is at his table or not. [...]

[...] Their purpose is survival, and the biological mechanisms behind such actions are healthy. [...]

[...] The suggestions serve as reminders that action is possible, and that spontaneity, not repression, is still the best way of countering the situation as it appears to be. [...]

[...] Impulses then would follow easily, in a smooth motion, from private action to social import. [...]

(10:15.) The job of trying to make the world better seems impossible, for it appears that you have no power, and any small private beneficial actions that you can (underlined) take seem so puny in contrast to this generalized ideal that you dismiss them sardonically, and so you do not try to use your power constructively. [...]

(Pause.) Many of you are convinced that you are not important — and while [each of] you feels that way it will seem that your actions have no effect upon the world. [...]

I do not want to romanticize criminals, or justify their actions. [...]

You have what you may think of then as a split action, where one portion of the self, the inner ego, is allowed to travel through the other states of action that compose the whole self, purposefully as a director, and retain the knowledge thereby received.

[...] The dream experience is a living, moving action. [...]

The action performed within the dream; the location; the lack of specific location; the time in which the dream appears to occur; the apparent movements through time within any given dream; the emotional content; the surface psychological content; the work done within the dream; the familiar persons spoken to; the unfamiliar persons spoken to; the relation of the dream to past events and to events immediately preceding sleep; the dream events in relation to future events; messages that are given or sent in sleep.

[...] We shall proceed as we always do, slowly but steadily; and you shall change along the way, for the very actions involved will change you. [...]

[...] The structure of probabilities provides on the one hand a system of barriers, in which practical growth is not chosen or significant; and on the other hand it insures a safe, creative, rich environment — a reality — in which the idealization can choose from an almost infinite variety of possible actions those best suited to its own fulfillment.

[...] The conscious mind, with its normally considered intellect, is meant to assess the practicality of action within your world. [...]

[...] You are the judge and the final word in that regard, so that as your ideas change, as you move toward one probable self and decide upon that as your official³ self, you will always have a rich bank of probable actions to choose from. [...]

[...] You may also be unconsciously reacting to quite pertinent data regarding the probable actions of others. [...]

(Pause.) What is usually forgotten is the real nature of aggressiveness, which in its truest sense simply means forceful action. This does not necessarily imply physical force, but instead the power of energy directed into a material action.

Usually there are a variety of physical actions, not involving killing, that would suffice. [...] Your material form is alive through natural aggression, the poised, forceful and directed action that is the carrier for creativity.

[...] The “new” consciousness accepted its emerging triumph — freedom — and was faced with responsibility for action of a conscious level, and with the birth of guilt.

[...] But in your fear of negative thoughts you often attempt to deny all normal aggressiveness, and at the first glimpse of it bring up your mental antibodies prepared for action. [...]

As we have to some extent mentioned earlier, here we have travel through probable actions, where each conceivable action is experienced. [...]

[...] Instead of a time sequence that governs or seems to govern thought, mental activity of any kind, and overt action, you have associative processes, offshoots, and possibilities. [...]

It goes without saying that these are not haphazard developments, and that in pursuing literally infinities of probable actions, the prime identity has definite purposes in mind. [...]

[...] As far as your own system is concerned, I have told you that the past ever changes, and here we enter the realm of probabilities; for at any point in any man’s life, where a decision was made, the other probable alternative actions were also taken.