“Seth material” search engine (Jane Roberts)

You have believed that the natural contours of nature were somehow antagonistic to your own existence, so that left in the hands of nature alone you would lose your way. You have believed that in the very framework of your psychology. In your experiences, therefore, all of these things have largely proven true.

(A one-minute pause at 9:23.) You may need some time before the old beliefs become less prominent, and finally fall into their proper decay—a decay, incidentally, that does indeed have its own kind of majesty, energy, and beauty. But the inner natural leanings of all of consciousness within the realms of your being now yearn for constructive change, clearer vision, to experience again their inherent sense of corporal spirituality, physical and psychic grace. They want to sense again the effortless motion that is their natural birthright.

(All more intently:) I hope that this book to some extent or another puts each of you in touch with your own inner psychological motion, your creative breath, so that you are invigorated and sense within your own minds and spirit a new promise, a new intent, and the exhilaration of earthly and spiritual strength. You dwell in a state of natural grace that is quite alive and vital whether or not science decrees that consciousness possesses its own intent. Nature is supernatural all the while, of course.

(Long pause.) The sessions on magical approach do indeed represent the most “natural truths” about the nature and structure of your world, to the extent that you understand them and put them into practice.

Ironically, as individuals and nations we talk about casting off old beliefs while cherishing them as long as possible. Why have large segments of consciousness chosen to operate in such a fashion? I think we’re creating a probable reality in which consciousness has the absolute freedom to explore all facets of itself—every one we can think of, and therefore create. Within our national orientations, within our religious and secular, scientific and artistic structures, we are choosing to go to the extremes of “good” and “bad,” and to deal with the consequences, all stewing together in what seems like an impossible mix of reason and emotion, learning and joy, pain and violence, and life and death. Naturally, many of us don’t like certain facets of our creations, yet we must deal with all of them if we are to make any sense out of our reality. Otherwise, our growing will be too limited; we’ll remain slaves to our animosities.