“Seth material” search engine (Jane Roberts)

See Note 7, in which I used Jane’s poem as a focus around which to offer certain pieces. Indeed, more and more as I worked on these notes for Chapter 9 of Dreams, I saw how necessary it was that I write an Introduction for the book itself—to create a framework for the presentation of all of the material in it from our private and professional lives. Of course, I couldn’t yet know everything that such a project ought to contain. Jane had mentioned a number of times that she’d help me with it. And she was playing around with the idea of a Seth book on the magical approach.

The communications themselves are often a kind of psychological or symbolic code, such as might indeed be used in military intelligence. If the messages were to be clearly deciphered and understood, then of course the game would be over, for the one to understand the message would be the united self who [had] felt the need of such camouflaged self-troops (hyphen) to begin with.

The personality can indeed put itself together in multitudinous fashions. There is great leeway in the use of inner and outer perceptions, and the manners in which these are mixed and matched to form an acceptable picture of reality at any given time.

(Pause.) I will have more to say about such communications, and the ways in which they can point out the greater psychological mobility that is a more or less natural element in children. When you are a child, you are not held accountable for your actions in the same way that adults are, and schizophrenia often begins around puberty, or young adulthood, when people feel that their youthful promise is expected to bear fruit. If they have been considerably gifted, for example, they are now supposed to show the results of schooling through adult accomplishments. If they are nearly convinced, however, that the self is also dangerous or evil, then they become afraid of using their abilities, and indeed become more frightened of the self—which, again, they then try to conquer by dividing. They feel cut off from value fulfillment. In a fashion they begin to act opaquely in the world, showing a divided face.

When they’re published the reader will be able to see that she touched upon her physical hassles in Chapter 17 of God of Jane, for example, and referred to them in her Introduction for Mass Events. She didn’t actively object when I began to mention them more extensively in the notes for Dreams. But as Seth said in Volume 2 of “Unknown” Reality, while discussing her goals in life: “The power of his (Ruburt’s) will is indeed awesome, and he is just beginning to feel it.” In that volume, see Session 713 for October 21, 1974. And in larger terms, if Jane is at all correct in her expression of the Seth material, then each action we’ve taken in connection with her symptoms has been valid and creative, just as each action we have yet to take will be.

“The natural person is indeed the magical person, and you have both to some extent had very recent (telepathic) examples of such activity…. Framework 2 has been a rather fascinating but mainly (underlined) hypothetical framework, in that neither of you have really been able to put it to any perceivable use in your terms. This is not to say that it has not been operating. You have not had the kind of feedback, however, that you want.

“Some of Ruburt’s notes that you have not seen have further important insights as to such activity. The main point is the importance of accepting (underlined) a different kind of overall orientation—one that is indeed a basic part of human nature. This involves an entirely different relationship of the self you know with time.

“You have not really, either of you, been ready to drastically alter your orientations, but you are approaching that threshold. As Ruburt’s notes also mention, the ‘magical approach’ means that you actually change your methods of dealing with problems, achieving goals, and satisfying means. You change over to the methods of the natural person. They are indeed, then, a part of your private experience. They are not esoteric methods, but you must be convinced that they are the natural methods by which man is meant to handle his problems and approach his challenges.

“I use the word ‘methods’ because you understand it, but actually we are speaking about an approach to life, a magical or natural approach that is man’s version of the animal’s natural instinctive behavior in the universe. That approach does indeed fly in direct contradiction to the learned methods you have been taught.

“Now when you understand that intellectually, then the intellect can take it for granted that its own information is not all the information you possess. It can realize that its own knowledge represents the tip of the iceberg. As you apply that realization to your life, you begin to realize furthermore that in practical terms you are indeed supported by a greater body of knowledge than you realize, and by the magical, spontaneous fountain of action that forms your existence. The intellect can then realize that it does not have to go it all alone: Everything does not have to be reasoned out, even to be understood.”