“Seth material” search engine (Jane Roberts)

That note is Jane’s last entry in her journal for the year, and she did not date it. Although she told me she had enjoyed having the vision, she said little about it and made no notes. I made a mistake: I should have insisted upon a detailed oral or written account from her, and made my own notes if necessary. I did remember her describing an older woman in shabby clothes, whose lips were moving as though she was talking to Jane; there was no sound. The vision had been very brief but quite real. Note that Jane had felt herself transported from her writing room into the living room. Regardless of any of that, however, my attempt to use direct positive suggestion to help her cut across her doubts and concerns failed. She didn’t start any new long-range writing project.¹⁰

(More and more slowly:) “Most of that should be obvious to you. The stresses and strains are in a fashion not simply those of one person and that person’s relationship with his own nature. Those (underlined) issues are compounded by Ruburt’s understanding, as of now, of other people’s lives as they write to you. At the same time, he does not deal directly with such people, so he cannot follow through, for example, as a therapist might. His class gave him some direct encounters through the years as he personally helped to direct others, and could watch the results through their achievements or behavior.

“The sessions on the magical approach… can serve as valuable springboards to release from your own creative areas new triggers for inspiration and understanding, and hence for therapeutic development. That should be part of the program, in other words, regardless of what Ruburt intends to do bookwise with those sessions.

(Long pause at 9:03.) “You do not have to worry in an overly strained way about putting the new principles of life into practical experience at once. You do not need to worry or deride yourselves for stupidity if it appears (very long pause, eyes closed), looking over the long annals of work that we have done together, that it should have been obvious that our ideas were leading in certain directions—for not only have I been trying to divest you of official ideas, but to prepare you for the acceptance of a new version of reality: a version that could be described in many fashions. It has been during the annals of history, but many of those fashions also indisputably, and with the best of intentions, managed to give a faulty picture: You ended up with your gods and demons, unwieldy methods and cults, and often with the intellect downgraded. I hope, of course, that our ‘model’ avoids many of those pitfalls.

“Some mountain climbers, when asked why they climb a certain peak, respond: ‘Because the mountain is there to be climbed’—so the natural approach, the magical approach, is to be used because it exists, and because it represents an open doorway into a world of reality that is always present, always at the base of your cultures and experience. Theoretically at least, the magical approach should be used because it represents the most harmonious method of life (underlined). It is a way of living that automatically enhances all of your abilities and accelerates your comprehensions.

“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.”

(9:24.) “You should understand that the approach is the best one to use in life, generally speaking, but it will improve all conditions, even if you still have difficulties in certain areas, and its use cannot help but promote the overall quality of your lives. That recognition takes the pressure off, so that you can to some extent relax your old attitudes enough so that you allow the magical approach (long pause) to work in those areas that have been bones of contention.

I have come to feel that I should have encouraged Jane to speak and sing much more often in Sumari, either when we were alone here at the house, or on a Friday night, say, when we had company. I gave up doing so partly because I hesitated to add to her pressure to perform, whether or not the material might be recorded, and partly because, except on rare occasions, she didn’t offer to sing—or to have a session—as she used to spontaneously do in our downtown apartments.