“Seth material” search engine (Jane Roberts)

Yet American specialists on Iran do not believe that even those two severe decimations of its leadership will result in the collapse of the Iranian government. In their opinions none of the guerrilla resistance organizations would be able to run the country—deal with its growing economic difficulties, say, or its other great challenges. Nor, despite Western fears, does the Russian-oriented Tudeh, Iran’s Communist Party, seem anxious to take over; instead, the leaders of the Tudeh are supporting the government [at least so far], just as the armed forces do. Despite the appearance that the revolution in Iran—made up as it is of all of those diverse consciousnesses—is feeding upon itself in very destructive ways, in ordinary terms, civil war does not appear to be likely. Yet. And the Iraqi conflict goes on.³

Then on October 23 Jane’s creative contentions led to her “attend” material—in which she picked up from Seth that her only responsibility in life is to herself: “Attend to what is directly before you.” Seth told her that she bore no onus to save the world. In relief, Jane wrote a short poem to accompany Seth’s message, then wrote further that she “realized that like many I’d become afraid of faith itself.” I’ve presented this cluster of material in the frontmatter for Volume 1 of Dreams. Her insight helped both of us. However, she hadn’t had a session, regular or private, in over 10 weeks [since August 13], so on October 27 she recorded in her journal the continuance of her daily creative struggles: “And once again I’m way behind in sessions and writing. This A.M. I ‘worked’ from midnight to 3—without getting anything done. I wonder about the advisability of the entire project [Magical Approach]. Where had the magic gone? Where was my inspiration? Those were my thoughts when it occurred to me that I should be writing them down, because they’re part of the whole picture. I felt better….”

Through all of our challenges, we were aware of at least some of the incredible variety of positive and negative world events in the news—the bombings and the peace talks, the sports contests and the religious controversies, the national strikes and the latest developments in the arts. Amid the economic difficulties in our own country, and after a number of often very expensive delays, the second flight of our shuttle spacecraft, Columbia, came due on November 4. Of primary importance was to be the testing in space of the 50-foot-long remote-control robot arm, which had been designed to place satellites in orbit and retrieve them for service and repair. Only seconds before lift-off, however, computers shut down Columbia’s flight because of a drop in pressure in oxygen tanks. Then clogged oil filters were discovered. The launch was rescheduled for November 12.

Five nights later—at 8:35 P.M., Tuesday, November 17, 1981—she held the first, 936th session for Chapter 11 of Dreams. Here are the notes for the session itself:

(8:49.) Many people might wish that I would add many more methods to help you study dreams and their nature. In such a manner also dreams suggest nature’s spontaneous order throughout the centuries, and allow you to look at the species in a truer light. Your lives, for that matter, are dependent upon the curious relationships that are involved. Colon: You would not get by for one day if the conserving principles and the unexpected did not exist exactly as they do. There is so much you must learn and remember in life, and so much you must spontaneously forget—otherwise, action itself would be relatively meaningless.

Dreams often serve as the frameworks in which sudden remarkable insights appear that later enable a man or a woman to envision the world in a way that was not earlier predictable. The world’s activities always include the insertion of surprising events. This is true at all levels of nature, from microscopic to macroscopic. As I have said before, all systems are open. The theories of both evolutionists and creationists strongly suggest and reinforce beliefs in the consecutive nature of time, and in a universe that begins in such-and-such a fashion, continuing on to such-and-such an end—but there are horizontal events that appear in the true activity of nature, and there are horizontal entry points and exit points in all experience. These allow for the insertion of unofficial new energy, the introduction of surprising events. Period.

People want, then, to throw aside old structures of belief. They yearn, often without recognizing it, for the remembered knowledge of early childhood, when it seems that they experienced for a time a dimension of experience in which the unexpected was taken for granted, when “magical events” occurred quite naturally. They begin to look at the structure of their lives in a different fashion that attempts to evoke from nature, and from their own natures, some graceful effortlessness, some freedom nearly forgotten. They begin to turn toward a more natural and a more magical approach to their own lives. At such times the conserving elements in nature and in society itself do not seem as strong as they did before. Surprising events that were earlier covered up or ignored seem to appear with greater frequency, and everywhere a new sense of quickness and acceleration gradually alters the expectations of people in regard to the events of their own lives, and to the behavior they expect from others. You are in such times now.

(9:43.) There are considerable changes that occur under such conditions in man’s subjective experience. Man’s feelings about himself change too, but little by little his trust in unpredictability grows. He is more willing to assign himself to it. The species begins its own kind of psychic migration. It begins to sense within itself further frontiers and the possibilities for action. It begins to yearn for the exploration of mental lands, and it sends portions of itself out as couriers.

(9:50.) Now: Ruburt is that kind of courier. There are many in all areas of life, and this involves not only an excitement on the part of your own species, but the same kind of curiosity and excitement on the part of other species as well. Again, most difficult to explain—but those connections that exist between all species and the environment are themselves affected. The horizontal communications stretch and expand to allow for later developments in terms of probabilities, for consciousness always knows itself in more than one context, and it is possible for nature to experience itself in ways that would seem to be most improbable when the properties of conservation and learning are at their (underlined) strongest spring.

There are plenty of more immediate challenges. For example: The staff of the Nuclear Regulatory Commission has asked the operators of more than 40 nuclear plants to check for cracks in the walls of the vessels encasing their pressurized-water reactors (which are the kind installed at TMI). Evidence is accumulating that the vessels are becoming embrittled by neutron radiation from the reactors much more quickly than their designers had anticipated. Small cracks have been found, but not all areas are reachable for testing. A rupture of a typical pressure vessel could result in an uncontrollable release of radiation into a containment building not designed to handle such a situation. If the building itself was breached, the escaping radiation could cause some 48,000 deaths, 250,000 nonfatal cancers and injuries, 5,000 first-generation birth defects, render 200 square miles uninhabitable, require decontamination of another 3,200 square miles, and damage other properties worth many billions of dollars. No protection against that kind of accident has ever been required by the NRC. The forces of consciousness at work would seem to be incredible—beyond our grasp.

In a passionate, bloody series of events later in the seventh century, a split occurred in which the Moslem religion was divided into two main branches, the Shiite and the Sunni. Now Iran is ruled by the Shiites, and is religiously oriented; Iraq is ruled by the Sunnis, and is more secular and socialistic. Iranian leaders emphasize the religious aspects of the war, Iraq the ethnic. The rulers of each country have urged the citizens of the other to revolt against their leaders. There is much disillusionment in Iran over the excesses of the Shiite clergy. In Iran martyrdom is encouraged—at home, in the war, and in terroristic activity abroad. Iraq has been accused of using chemical warfare (courtesy of the Russians) against its enemy. The Moslem world, then, is hardly a monolithic entity; as within Iran itself, the myriad consciousnesses making up that whole framework are much too varied for that to be true.

At least partially because of their brutal history, Iranians—Persians—are strongly self-centered; preservation of the self is given an overriding impetus. The world is seen as being full of peril. Causality, the interrelation of cause and effect, is often ignored or misunderstood in the Iranian quest for immediate advantage. Influence counts for much more than obligation; the concept of long-term mutual trust is seen as basically adversarial; goodwill means little. Yet, such egocentric characteristics often are sublimated into the seemingly contradictory practice of martyrdom—the two are united within the Iranian interpretation of Moslem theology. In a land ruled by a body of theocratic law the needs of the country must ultimately prevail, as in the case of attack from without, say. There is no area in which Moslemic precepts do not apply.

Jane might have shortened her poem had she written a final draft; rather, I decided that the reader should see just how she had spontaneously and poetically contended with her challenges on a particular day. In order to save space here, however, in each stanza I’m “running together” her characteristically short lines, separating them with the diagonals, or virgules, that are standard in this kind of presentation:

The other part, / dispassionate, / flows together /
with the waves / past world and rock / dispersed as mist, /
beyond impediments / uncaring / while my heart /
in the fragile shell / calls out, / “Come back /
dear counterpart. / I am exhausted, / near dying, /
a partially empty / shell, paper-thin / with all my /
life alive / and flaming / only in my head / but nearly /
unstirring. / How can you leave me / in such a state, /
vulnerable / and exposed?”

Sometimes there is / no reply at all, as if /
my voice itself / turns into mist / or is lost in /
the waves pounding / until it seems / I am indeed /
abandoned, / separated from / some forgotten self /
who has gone elsewhere / without me, / so that the gulf /
between us / is so distant / that messages sent back /
and forth / now take so long / to reach me /
that only future / generations / of myself /
would be here to / catch their meaning.

Little by little / my strength arouses. / My muscles unravel /
which have been / folded tight, / saved for future use, /
and I sit up now / running brittle fingers /
through my sun-dried hair. / I say, “We went too far /
my friend. / From now on we’ll / have to go together /
just out as far as I can / walk or swim—or I’ll go /
mind-traveling with you. / But I won’t stay home /
alone again, / appliances turned down / halfway, waiting.”

I cherished Jane’s ending for her poem, for in it she’d reaffirmed at least the possibility of her self healing itself. Yet, my hope was tempered even as my fear lessened, for she hadn’t mentioned outright the integration of a more understanding sinful self into her psyche. Jane’s physical challenges, her symptoms, are with her now, I thought, and we must deal with them on the way to rejuvenation. I was left caught as we talked after I’d read her poem: suspended between despair for my wife and the hope that she would choose to go on living, in our terms.

I’ve slightly paraphrased portions of Jane’s entry in her journal for November 2, 1981. These events show once again her body’s incredibly tough, creative, and ceaseless attempts to right itself and carry on—when it was allowed to respond to faith:

“Some really beneficial and odd developments are taking place in my physical condition,” Jane wrote, “generally starting last Saturday night (October 31) when the kids visited from NYC—students I haven’t seen in nearly two years. During their visit I noticed that my right leg, propped up on the coffee table, would suddenly fall very quickly and unexpectedly to the floor. Then they left. When company had gone I talked to Rob and nodded and dozed—then again my leg suddenly dropped and entire body turned independently of my will or intent to the left. This happened several times. Then in a moment of dozing I suddenly found my body moving forward, half standing, with strong energy and more or less natural motion—all by itself.

“Effects continued on Sunday. Once my right arm suddenly moved out to the left, throwing my pack of cigarettes I was holding to the floor with sudden energy. Then late Sunday night I watched TV, dozing off a few minutes at a time—I came to, frightened, to find myself half off the couch and on the floor, trying to get onto my chair; yelled for Rob, who was in another room. He helped me back. Then a long dream experience in which my body was clearing itself.”

“He knows what I am referring to. Some small portions are not as yet typed, and should be, for the typing alone of that material will act as an impetus. The entire sinful-self material should be reviewed. He did indeed become afraid of faith itself.

“I did briefly give him a message (on October 23, 1981): Attend to what is before you, for it is there for a reason. In each person’s life, and in your own, at each and every point of your existence, the solutions to your problems, or the means of achieving those solutions, are always as apparent—or rather as present—within your days as is any given problem itself. What I mean is quite simple: The solutions already exist in your lives. You may not have put them together yet, or organized them in the necessary ways. The solutions in Ruburt’s case lie in all of those areas with which you are normally concerned—the mail, the sessions, the psychic abilities. When you attend to what is there with the proper magical attitude of mind, then the altered organizations can take place.

“Now: It is the effortlessness, the spontaneous relaxation, that worries Ruburt, in that it is not specifically decided upon at any given point, but seems to happen by itself.

“Ruburt’s body is allowing itself to relax, particularly on the couch when his back is supported. Tension is being relieved, and often this sudden lessening of tension also frightens him. It is excellent therapy on the part of the body, of a fairly temporary nature. It breaks down, however, many strong elements of control after control continually being applied. These are of excellent benefit. Rigidity is drained from the body by such methods. He is safe, supported and protected—that is, of course, the message that he is trying to get through his head at this time. You can be of help to him by reminding him of that support and protection. The body knows what it is doing (emphatically).

“His ideas as he tried to explain them to you earlier this evening are excellent. They revive him psychologically, particularly with your help, as he discusses them. The sinful-self material is ‘timed’ in its own fashion so that although there is a good deal of material already written, its effects are periodic—that is, they are clued to spring into even greater insight, which may not be apparent at any one given time. It is important that he tells you when he does feel panicky. However, the feeling itself does not last long. Relaxation, again, is a part of the creative process.