“Seth material” search engine (Jane Roberts)

You have no problem relating to other people. You have your greatest difficulty in relating to yourself, and you avoid meeting yourself in your sensitivity sessions, and you only use them as an excuse so that you can tell yourself that you are going as far as you should. You are telling yourself that you are a good girl. Now, until you are ready to look deeper within yourself that is fine, but I want you to realize what you are doing. You are avoiding your inner life as completely as you can afford to.

Because you are not ready to know. I am not telling you this, as Ruburt would say, to put you down. You are far too intelligent not to realize, basically, what you are doing. I just want you to realize that I am intelligent enough to know what you are doing also. I did not say you were doing nothing. A small something to keep your finger in.

One small note. In some respects these pulsations represent what happens in some of your flying saucer incidents, for you do not often have a vehicle such as the vehicle that you perceive, or think that you perceive. Now I am speaking of only certain cases. In these cases you have visitors from other areas of actuality, other realities.

Now, our friend back here (Ned) has tried his disappearing act for some time and a good deal of the time he does it without knowing that he does it, and on occasion he tries it deliberately. Now it is theoretically possible, for example, theoretically possible for him, or any of you, to disperse your consciousness and become a part of any object in the room or to fly apart, for example, disperse yourself out into space without leaving your sense of identity. Now this is not practical, in your terms, and yet many of you do it to gain refreshment while you are sleeping.

I am pleased because you are thinking yourselves this evening, and that is what I want you to do. Ideas have no reality unless you yourselves make them your own. Make friends of them or enemies of them. Fight with them or love them, but use them and experience them and meet them not only with your intellect but with your feelings.

Now the true feelings do not necessarily imply the violent or aggressive feelings. They also imply the feelings of love and acceptance that are buried beneath your own fears, and those that you are terrified of expressing in physical reality.

You can, indeed, but do not deny the part of you that wanted to wring the other man’s neck. But you were so frightened of the thought that you immediately inhibited it. Now let us consider that thought and why were you so terrified of it. You were terrified of it because you are terrified of the idea that evil is more powerful than good, and that one stray violent thought of yours was more important and more powerful than the vitality of good. I am using your terms now. Now, say the following happened, at least you were aware of the thought, but say, in your terms, you progressed to the point where you were no longer aware of the feeling.

That would indeed. The most important thing, however, is to acknowledge the feeling as a legitimate feeling with its own realm of existence, to admit it as a part of yourself and then choose as to how you want to deal with it. Then you do not make others that brunt of your anger, and anger is merely a method of communication.

Originally you were not angry enough to kick him. The thought existed but not strong enough to bring about the physical reaction even if you had fully admitted the thought. Do you follow me?

You should first of all admit that the feeling exists as a part of yourself, at the ego level. Be aware of your own feelings. Whenever you close your feelings off from yourself you are, in your own terms, less alive. Then, as far as is possible, communicate those feelings verbally in whatever way you choose. Use anger as a method of communication, often it will lead to results that you do not think of and, in your terms, beneficial results.

(To Joel) Now you certainly understand that I am doing the same thing with you, in a different way, as I do with my very dear friend over here (Florence) in another way, so do not be offended. And I do not want any of you, you see, to use these ideas as superficial bandages to put over your bleeding psyches because these ideas can, on occasion, be used in a superficial manner.

I do not define bad and when I use the term, hopefully, I am using it according to your own inferior definition. Now you have some idea in your head that good is gentle and bad is violent and that no violence can be good and this is because in your mind, violence and destruction are the same thing. Now by this analogy, you see, the soft voice is the holy voice and the loud voice is the wicked voice and the firm step is the bad voice and the soft step is the good voice and a strong desire is the bad desire and a weak one the good one so that you become afraid of projecting ideas outward or desires outward, for in the back of your mind you think that what is powerful is evil and what is weak is good and must be protected and coddled and prayed for and begged for.

(To Arnold.) Even as our African God over there can remember his past lives if he will only allow himself to do so.

It is one of the reasons. The other reason has to do with other lives in which you were musically inclined.

(To Natalie.) I have one message for our friend over here behind me, however, and it is quite simple. When you do not know what else to do, relax and tell yourself that other portions of yourself do know what to do, and they will take over. Give yourself some rest and remind yourself that in many ways you are a very successful person as you are. Now success does not necessarily involve great intellect or great position or great wealth, it has to do with inner integrity, remember that.

... bid you to reexamine your definition of the word violent and all the connotations that you have placed upon it. According to your terms, God never would have created any creature or any reality or any universe. He would have been too passive to do so. You equate violence with evil. Now, when I speak to you, I do not equate violence with evil anymore than I equate a summer storm which is violent with evil. And that is what I want you to understand.

I do not think much of those terms either. Think in terms of creativity. Your last try was horrendous. And (very loud voice) I will not tell you this is creative violence. Now, the very sound of my voice, as our dear friend knows, assaults the silence of the room and yet it is creative. And the vitality that sweeps through this form assaults the silence and yet it is creative. And that is what I want you to understand. Good, in your terms, can be as noisy as I can be noisy. And guilt can be a very silent and quiet and passive and gentle thing indeed. And that is what I want you to understand. And now, after having said good evening many times, out of the goodness of my heart, for I am not weary, I bid you once again a blessed and violent good evening.