“Seth material” search engine (Jane Roberts)

Jane tried to write with her impaired right hand, frustrated again and again because she couldn’t hold a pen well enough to put down the ideas stirring in her mind. At times she used her recorder in an effort to compensate for her lack of writing ability, but this left us with the prospect of finding the time to transcribe the tapes—and so far we haven’t done so. (Much of that material is so personal that at this time we don’t want others involved with it, by the way.)

(We finally held our first “new” Seth session last Monday evening, on April 12. It was short but, as I expected it would be, excellent. We were pleased to get it for, as I told Jane, if ever we’re to understand all of the events in our lives that led to the hospital experience, we must call upon every ability at our service. And even though this is a personal session, still I think it contains clues that apply to all of us. Jane went into trance as easily as ever, but her Seth voice contained the same underlying tremor I’ve noticed on a number of occasions since she’s returned home. Remember that in the following excerpts Seth—who claims to be discarnate—calls Jane by her male “entity name,” Ruburt, and thus “he” and “him.”)

So, one thing I know: I’m a far different person now as I write this Introduction than I was when Seth dictated the book. And as he spoke of the beginnings of the world, I began to play with the idea of quietly ending my own private sphere of existence. Not through a violent suicide, but through a half-calculated general retreat.

Few overt hints of this appear in Rob’s notes for Dreams. For one thing, the process of withdrawal was slow at the start. For another, when Seth was more than three-quarters of the way through Dreams he began devoting a series of private sessions to an in-depth discussion of “the magical approach”—material that was calculated to help me personally, and others like me, change our approach to experience and thus experience itself. Rob’s detailed notes about my physical condition, then, appear in those pages.

Indeed, Seth’s material on the magical approach was so fascinating that by the time he finished Dreams I’d already put together large portions of it in a separate book, even if much of it was personal. Not only that, but those “magical” sessions had naturally developed into another series, this time on a portion of the personality Seth called “the sinful self”—mine as well as that of others—and those sessions had in turn led me to produce many pages of material directly from my own sinful self. That great personal revelation took place in June 1981. Ironically, then, in the midst of my own half-conscious withdrawal I’d been giving birth to not only Seth’s Dreams, but several other intriguing long-range concepts. And even if all of those sessions had been born out of my own psychic and psychological challenges and dilemmas, I knew they were excellent and deserved publication.

(11:50 A.M. We stopped for lunch. Jane had dictated her material just as she had on April 1 and 5, without going into trance. And I told her I was almost certain that when I went back to finishing the notes for Dreams itself, I’d be adding much personal material to them. She didn’t object, although I’m sure she would have done so—and strenuously—in earlier years.)

We didn’t return to “work,” however, until we’d enjoyed a covered-dish supper that a loving neighbor had prepared for us. By then our visiting nurse had come and gone. I’d run quick errands to the drugstore and the supermarket, and written two letters to correspondents explaining that we had no time for visitors. There was more than a little irony and humor connected with my efforts here, though, for no sooner had I sealed the second letter than there was a knock on the front door of the hill house. An unexpected visitor stood there: a young woman lawyer who had flown to Elmira from San Francisco to see Jane. Although Jane was hardly at her best, she discussed her caller’s personal problems with her for an hour. I took a nap as soon as the lady left.

It’s impossible to present here all of Jane’s own material on her sinful self—much as I’d like to—but shortly I do want to give portions of the first few pages to show readers how experiences from one’s very early years can sometimes have the most profound effects in later life. As will be seen, that material obviously raises as many questions as it answers, but right now we can do little more than touch upon the whole affair. We have years of work ahead of us as we search for understanding. Certainly Jane chose all of her challenges in this life, just as I did, and as we believe each person does, but a major concomitant of focusing upon certain activities involves how one copes with them (often in close cooperation with others) as the years pass: What new and original depths of feeling and idea are uncovered, layer by layer, what insights, what rebellions, and, yes, what acceptances….

I could write many windy pages about the mysteries of life, I suppose, and how each of us does the best we can, although often we may not understand what we’re doing; but what I really want to do is simply note that in her case, fortunately, and even if she may think she’s failed in certain major areas of life, Jane has achieved some remarkable insights into her own situation (as I have into mine, being her marriage partner). She’s managed to do this with the help of various portions of her own personality, the Seth material, and me. Our hope is that her case can help illuminate others. There are reasons—creative reasons—why she can’t walk now, or write in longhand. We insist upon knowing what those reasons are. Some of them were obviously engendered by and within Jane’s so-called sinful self. What challenges she and I have to meet! Once again, let me quote Seth from that private session Jane held just a year ago, on April 16, 1981: “Your kind of consciousness, relatively speaking, involves some intrinsic difficulties along with spectacular potentials. You are learning how to form reality from your own beliefs, while having at the same time the freedom to choose those beliefs—to chose your mental state in a way that the animals, for example, do not. In that larger picture (underlined) there are no errors, for each action, pleasant or not, will in its fashion be redeemed, both in relationship to itself and … to a larger picture that the conscious mind may not be able presently to perceive.”

It could hardly have been accidental, then, that beginning on June 17, 1981, our deep need led to Jane’s spontaneous production of her own sinful-self material. The way had been illuminated by Seth himself in his private sessions, with his discussions of her sinful self and related challenges: Those sessions, the publication of the two books, Jane’s personal sinful-self material and her worsening physical situation, all combined to serve as a complex trigger. Here are those promised, very revealing passages. I presented their beginning in the notes for Session 931, in Chapter 9 of Dreams. I repeat that material here but add considerably more to it. Again, my few insertions are bracketed.

Our explorations involved no secondhand evidence handed down by others, but the direct personal encounter of our consciousness and being with the vast elements of the unknown—a meeting of the self (human and vulnerable) with the psychological realms of gods and eternities; giant realms of mind that our nature felt attracted to … and [was] uniquely equipped to perceive.

The belief in sin and in the sinful self has been for uncounted centuries embedded in man’s concepts about himself and God. Around those beliefs civilizations evolved and religions orbited. So I maintain that I am being unfairly attacked (perhaps that is too strong a word) for personally accepting in my own understanding a philosophy to which ten millions and more have also succumbed, and to which the “wisest” of the species have given their loyalty and trust.