“Seth material” search engine (Jane Roberts)

We might have inserted some of this introductory material into that large gap in Dreams, since very important portions of it were acquired during that time, but we didn’t want to interrupt the sessions for the book with different subject matter. We decided to outline our story here instead, and to carry it through the hospital experience, since that was its logical outcome. Rob also wants this material presented as a unit so that it can serve as a foundation for future books we’re already discussing, and I agree with his decision.

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.

After the session I began to wonder what Jane’s “sinful self” would have to say now, in comparison to the material she’d received from it in June 1981. During that fervent bout of activity her sinful self had explained and defended its actions most eloquently throughout some 36 closely handwritten pages. Both of us had been appalled at the revelations coming through Jane’s pen, even if we did grudgingly admit that we understood, intellectually at least, many of the points that self made. I’d grown very angry as the material unfolded—angry at that portion of Jane’s psyche for clinging so tenaciously to such a set of beliefs, for whatever reasons, and angry at myself for not understanding any better than she did their extent and depth, and just how damaging they could be in ordinary terms. I’d also been reminded of material Seth himself had given a few weeks earlier, in a very important private session on April 16: “Many of Ruburt’s beliefs have changed, but the core belief in the sinful self has been very stubborn. (To me:) While you do not possess it in the same fashion, you are also tainted by it, picking up such beliefs from early background, and primarily from your father in that regard….”

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.”

At the end of May and early in June 1981 we published two books involving years of effort: Seth-Jane’s The Individual and the Nature of Mass Events, and Jane’s The God of Jane: A Psychic Manifesto. I was positive that those volumes contained much excellent work. I was also positive that with their publication, Jane’s symptoms—especially her walking difficulties—became considerably worse. On the surface at least, it was as though some powerful portion of her psyche were exacting a grim compensation for the books’ appearance in the marketplace. Perhaps, I thought, that portion was creating a physical disability that allowed Jane to publish forbidden material while protectively isolating herself—and me—from rejection by the physical world. Both of us became terribly upset. Our joint lifework teetered upon the edge of a physical disaster.

And so on. It all was—and is—great material, and more accurate and penetrating than my own ideas as to why some portion of Jane’s psyche might feel a need for protection from the world, or from another part of herself. While profoundly upsetting both of us, the revelations of her sinful self also seemed to provide a magical psychological key: the yearned-for understanding that would finally unlock Jane’s bent physical body. But it didn’t. Nothing did—not Seth, with all of his great material on the magical approach, not the publication of the new books, not even Jane’s own work. The challenge of our learning enough to initiate her recovery was still with us during that summer of 1981.