“Seth material” search engine (Jane Roberts)

Since I’m so closely related to Jane in this life, through marriage, as well as through at least several reincarnational and counterpart roles (according to Seth and our own feelings), I’m as deeply involved in this search for redemption as she is. Given our present ideas about the limitless nature of consciousness, we think our joint quest has been underway since before our births—by choice—and we expect it to continue for the rest of our physical lives. I don’t mean that physical or psychic healings, for example, can’t or won’t take place “this time around,” but that if they do happen they too will be deeply connected with those overall, much broader patterns of our lives. To me, redemption means a continuous search or journey, then, involving whatever events and interchanges we choose to create, for whatever purposes, along the way—and truly, I think, some of those purposes will involve things “the conscious mind may not be able presently to perceive.” That we believe such things speaks for our own brands of faith, then, and also signifies that Jane and I think we have much to learn. And we try to keep in our minds Seth’s statement that “your intellect does not have to know the answers to all of your questions.”

Could one return to that 12th-century life, even as an observer, what would the traveler find? An individual—and one not about to surrender his or her identity to anyone, or have it thought of simply as a manifestation of some “future” self! I think that when they blithely talk about having lived other lives people forget that those living before were—are—fully independent creatures, even if they are psychically related to others. The traveler could hardly move in on one of his or her own personalities! Interesting question: How would our 20th-century individual react when told by a visitor from the year 2355 (for example) that he or she represented one of our futurian’s “past” lives?

The serf will invariably be looking at his time through a different focus than his future self could ever do. And think of the added challenges of feeling and perception where sexual changes between present and past incarnations are involved! Eroticism—and yes, outright sexual curiosity and arousal over reversed genitalia, for instance—must enter in sometimes, although in print at least these specifics of sex in connection with reincarnation seem to be a taboo subject. By contrast, there’s plenty of material in the reincarnational literature on the generalized patterns of sexual behavior, from promiscuity to repression. (I wonder whether a long-term past-life sexual fantasy could be connected to a real sexual problem or challenge in a present—or future—life.)

Further, Jane and I believe that what really happens during a “past-life regression” under hypnosis is that the subject (aside from any responses given to the hypnotist’s own witting or unwitting suggestions) very cosily views his or her previous lives from the comfort and safety of a present existence. This would be the case even when the subject is very unhappy with present challenges, and is trying to assign their origin to events in one or more former existences. All well and good to announce that one was a serf some 900 years ago—but one is much more likely to be either tuning into minute signals surrounding the actual physical and mental reality of the serf (poor fellow), or to be picking up on elements of that individual’s personality as they’re associated with the serf’s whole self or entity. Either possibility makes it much safer—and much more entertaining—to proclaim one’s serfdom.

Back in 1974 Seth responded to my own musings on the subject by commenting: “You are afraid to consider future lives because then you have to face the death that must be met first, in your terms.” (See Appendix 12 for Volume 2 of “Unknown” Reality.) Seth referred to the conventional, culturally instilled fear of death that most of us carry, of course. Surely one’s death to come is a much more personal and penetrating prospect—a much more frightening one—than “facing” any past-life deaths one may encounter: Those deaths have already happened! But it certainly seems that in those terms present challenges could be illuminated through exploring “future” lives as well as those of the past.

I referred to a “successful” progression because reaching into the future is evidently much more difficult. By its very nature a future life cannot be proven—records checked, and so forth. Anything goes. Jane and I have read of many systems designed to regress the individual to past lives. Often such “trips” are mediated by hypnosis. It can even happen spontaneously, and I had a most exhilarating glimpse of a past life of my own that way. (See Session 721 in Volume 2 of “Unknown” Reality.) However, neither of us have had such an outright encounter with a future self—that we know of. I’d say that under hypnosis the urge to fantasize the future lives must be a tempting one; but what’s the explanation for achieving little more than a formless future state while “under,” no matter how hard one tries? The failure to get there, to turn time around, could be taken as a sign of resistance on the part of the present self. (Or even a past self or selves, but that’s too complicated a subject to go into here.)

And how about reaching a future life through the dream state, perhaps abetted by hypnosis or self-suggestion before sleep? Our own results have been ambiguous at best, in contrast with the “ordinary” precognitive dreams Jane and I have had, which we can document through our written records. Future-life dream recall may be thoroughly disguised so as to not alarm the guardian, conscious present self. I’ve often speculated that clues to oncoming lives must exist within the hundreds of dreams I’ve recorded.

My main point is that I also feel, without having asked Seth, that the farther one travels ahead in time the greater the play of probable realities and probable lives he or she encounters. To venture into such a skein requires that one constantly picks and chooses among them—for each move, each thought, even, can launch the traveler into a different probability. In some cases there will be a great fear of becoming lost among all of those realities. (What if one doesn’t want a probable reality they choose? But that must happen all of the time!) The uncertainty perceived here by the conscious self, however, can act as a great restraint toward knowing a future life or lives—just as much as might the fear of tuning into one’s physical death ahead of time in this life. Hook up those two factors with the quite natural concern that at least some events in any life to come will inevitably be unpleasant, or worse, and we have at least three powerful restraints, or psychic blocks, inhibiting awareness of future lives. There would be others. Everything considered, we may just not want to know about future lives most of the time.

I’ll digress a moment to note that it’s quite obvious that when conducted by skilled therapists past-life regression has proven to be of great benefit to certain individuals. Whether or not reincarnation has been proven objectively, the belief structures surrounding that concept, or even the idea of it, have served very well as a forum within which certain present-life challenges have been worked out, through the therapists’ use of hypnosis, allegory, association, symbolism, and other very respectable methods.

I think it quite humorous (and ironic) that whether or not they realize it, those who engage in past-life regressions play with the notion of future selves all of the time—for from the standpoint of any “past” lives they reach their present lives obviously represent future existences. In a way, and in those terms, this also applies in Jane’s case when she contacts Seth, even on the “psychological bridge” those two have constructed between them: When Seth tells us that his last physical life was in Denmark in the 1600s, then Jane and I represent future physical selves of his. I put it this way because Seth himself has commented that the three of us are “offshoots of the same entity.” (This time, see Appendix 18 for Volume 2 of “Unknown” Reality.) Yet we are all of us different now: “Ruburt (Jane) is not myself now, in his present life. He is nevertheless an extension and materialization of the Seth that I was at one time.”

I am alive again,
remembering a thousand seasons,
arranging and rearranging
Aprils and Septembers
in my mind’s transparent vase
and placing it on the shelf
of my attention—
a miniature still life.

I keep wondering about the results of an individual’s choosing not to call upon any of his or her bank of reincarnational lives, though, whether from the past or the future. This approach would very nicely eliminate having to deal with one’s “karma” this time around—should there really be a system of consciousness embodying that ancient concept. Think of the fun a person could have who decided at an early age—or even before physical birth—to experience a life unencumbered by other psychic relationships; wherein it had little or nothing to “work out.” What freedoms might lie ahead—and yes, what challenges, too! Buddhism and Hinduism would banish the very thought: How dare one even think of escaping, or just simply ignoring, his or her “fate or destiny” (to put it loosely)! Yet our mass reality obviously is large enough to allow me room to generate such fanatical thoughts….

We’re not against reincarnation, then, only careful about our beliefs concerning it. Within the context of my discussion, reincarnation is Seth’s historical version of his counterpart concept, which is that each of us is physically connected with certain other males and females who are living at the same time we are, and who are exploring physical life from a variety of viewpoints in ways that no one physical self could possibly match. This means that each reincarnational self has its own cluster of counterpart selves within its own time period, and that all are interconnected on nonphysical levels, joining together like magical gears meshing in constantly changing patterns across time and reality. And once one understands ideas of reincarnation and counterparts in these terms, it becomes difficult to think of one without the other, so inevitable do they appear to be.

“The magical approach takes it for granted, in the simplest terms, that the life of any individual will fulfill itself, will develop and mature, that the environment and the individual are uniquely suited and work together. This sounds very simple. In verbal terms, however, those are the beliefs (if you will) of each c-e-l-l (spelled). They are imprinted in each chromosome, in each atom. They provide a built-in faith that pervades each living creature, each snail, each hair on your head. Those ingrained beliefs are of course biologically pertinent, providing the impetus of all growth and development.

In the first essay I described how Dr. Mandali had told Jane that her thyroid gland had “simply ceased functioning,” and how the doctor had started to cautiously rejuvenate my wife’s endocrine system with 50 micrograms daily of a synthetic thyroid hormone. Jane is supposed to take these pills in some still-to-be-determined strength for the rest of her life (although in his session for April 16 Seth had explained that her thyroid gland “has repaired itself” on several occasions; see the essay for the same date.)

“I’ve had several new experiences with altered states of consciousness,” she wrote in labored script, “and these are quite different than anything I’ve done before. For this reason they are difficult to classify….” Also, she’s indulged in long conversations with me—and on occasion with certain friends—when we apparently were present in out-of-body states. Related here are actions she thought she was participating in with me, say, yet when she “woke up,” she discovered we hadn’t done any of those things. She’s referred often to “gaps in my consciousness” while dozing. “I don’t know what I was doing in my chair,” she said at 11:05 A.M. yesterday; she’d fallen asleep after telling me she had to use the commode. “I don’t like the way the thyroid business is making me feel…. I feel like I’m in your way, or in life’s way….” She had certainly been depressed on that occasion, and I’d tried to cheer her up.