“Seth material” search engine (Jane Roberts)

“What I think about illness,” I said, “is that as a people we know so little about it consciously that we’re still literally in the dark ages in that respect. I’ve felt that way for a long time now—that our understanding of what human beings really are is minute at best. Seth offers the greatest insights I’ve ever heard, and I’m more grateful for those than I can say. I think it’s very dangerous to take too hard a position on anything we think we’ve learned as a species, for I can’t imagine that in future millennia we’ll ever cling to very much of it. In the meantime we’re groping around in the dark. To ask any one person to figure it all out now, and to prove it to the world and cure oneself at the same time, may just be asking too much. Learning about our abilities is a social and cultural affair, and you—anyone—need help. Lots of it. Only where do you get the help while trying to learn a few things?

But I was afraid as I thought of what could happen to her while she kept on working. We talked about starting up another daily program of reading and discussing Seth’s ideas. It’s not that we disagree with him, really, or find his material unacceptable. It is that we cannot make it work for us the way we want it to—that is, to evidently supersede deep and powerful inner goals. Probably, also, there are things left unsaid because Jane may unwittingly block them. I told her that Seth had said nothing at all about what I regard as the central conflict: the one between her sinful self, so-called, and her spontaneous self. I even agree that our challenges may well be successfully handled in one or more other probable realities, that in those terms that’s an entirely acceptable way for us to learn. Such a course, however, may leave us with something much less than the solution we want in this reality. And there must be resolutions possible here too, I do believe. Where is our faith? We have much to learn.

“To some extent tonight’s relatively brief session should remove senses of urgency on your parts, or of self-criticism, that make you question when or how [you] can ‘learn to make’ the magical approach work in any specific way—that is, why you cannot learn to make the approach work in, say, helping Ruburt’s condition in a faster, more effective fashion.”

9. In Psychic Politics, which Prentice-Hall published in 1976, Jane describes in detail how she learned about the many aspects of her psychic library.