“Seth material” search engine (Jane Roberts)

I plan to mention certain secular affairs that I’ve kept track of while Jane has been producing Dreams, but mainly these notes will deal with personal and professional events in our own lives. I’ve organized most of the material in a roughly chronological order. Some of it I took from Jane’s daily journal for 1980, some from my own notes and files, and some from private sessions. Portions of it came from Dreams itself. And we put some of it together simply through our conversations.¹ I also remind the reader that everything described took place within the overall context of an extended presidential campaign in this country.

It’s not that my mind knows less
than it did before, but that
its reason finally deduced
the magic of its source, and
sensed beneath the logic of its
ways the deeper spontaneous order
that powers its own thought.

(Long pause at 10:08.) Give us a moment…. Remember, we are dealing with a scattered force, various elements of the personality sent out to do different tasks—and in a fashion they are caught between the superior self and the debased self. There is, then, no clear line for action to follow. It must also be camouflaged. Instead of clear impulses toward action that intersect directly with consciousness, you have bursts of impulses that emerge as orders to act, coming from another source, or from other sources. These may appear as voices telling an individual to do this or that, as “automatic” commands through writing, or as perceptions that would be called hallucinatory. In this way the individual need not take responsibility for such actions. They do not seem to be coming from himself or from herself. The terrible possibility of failure is there to that extent, in that situation, momentarily relieved.

There is always an overall order to the personality, even though it is in the background, so that in any given case all of the separate “selves,” or other sources with whom the individual feels in contact, would together point toward the totality, or unity, that lies beneath. The outstanding mental phenomena, therefore, show in isolated fashions those elements of the personality that are not to be assimilated in the usual smooth fashion.

“It certainly seems that the best way to get specific answers is to ask specific questions, and the rational mind thinks first of all of something like a list of questions. In that regard, Ruburt’s response before such a session is natural, and to an extent magical, because he knows that no matter what he has been taught, he must to some degree (underlined) forget the questions and the mood that accompanies them with one level of his consciousness, in order to create the proper kind of atmosphere at another level of consciousness—one that allows the answers to come even though they may be presented in a different way than that expected by the rational mind.

“What we will be discussing for several sessions, with your permission jointly—and, I hope, with your joint enthusiasm—will be the magical approach to reality, and to your private lives specifically, in order to create that kind of atmosphere in which the answers become experienced (underlined).”

“Life as we know it is excitement; highly organized—excitement at all levels, microscopic, macroscopic, psychic. It is the result of the relationship between balance and imbalance, between organization and ‘chaos.’ It is excitement ever in a state of flux, forming psychic and material knots. It is explosive yet filled with order; it becomes so filled with itself that it explodes in the same way that a flower bursts; the same principle is acting in a hurricane or a flood or a murder or the creation of a poem, or the formation of a dream; in the birth and death of individuals and nations. We instinctively know that disasters mimic the birth and death of cells within our bodies—we instinctively know that all life survives death, that death is the bursting of life into new forms, hence our fascination with accidents and fires. The psyche itself leapfrogs our beliefs at usual conscious levels, and sees us as a part of all life, excitedly forming all kinds of complexes which then fill themselves to the brim, exploding, escaping the framework only to form another. The emotions themselves can sense this when we let them, and grasping that sense of excitement can show us a glimpse of the even greater freedom of our own psychic existence, which flows into us as individuals and then bursts apart that short-lived form into another, as the excitement of individuation leaps from life to life.”