“Seth material” search engine (Jane Roberts)

A trance is a very private phenomenon. It represents a turning away of consciousness from ordinary reality toward an inner one. However private a trance may be, it must take place in a physical world of shared events. I am touched by those events and so are you; so even while I sit in trance, dictating books as Seth, I can’t after all stray too far from our joint reality. The chair I sit in as I speak for Seth is a product of modern manufacture. The glass of wine on the coffee table before me, the cigarettes, and the mass-produced table itself, are all reminders that my most adventuresome journeys into other realities are rooted, for now at least, in the physical world of events that we all share together.

So even if I was focused elsewhere and my consciousness turned inward, a spotlight was thrown upon our world from that other viewpoint, almost as if a character in one of our dreams suddenly came awake, walked out of the dream, and dared comment on our waking world. Perhaps this isn’t a good analogy — Seth is far from a dream character, and in fact I hardly ever dream of him at all — but he is a personality whose platform of reality isn’t the same as ours, a personality who writes books through me, but from his standpoint, not mine.

“You make your own reality.” That statement is one of the cornerstones of Seth’s material, stated almost from the beginning of our sessions and emphasized throughout his books. In Mass Events, though, Seth goes further, maintaining that our private impulses are meant to provide the impetus for the development of our own abilities in a way that will also contribute to the best interests of the species and the natural world as well. He’s speaking of our normal impulses here, those that we’ve been taught are dangerous, chaotic, and contradictory. Seth maintains that we can’t trust ourselves while distrusting our impulses at the same time. Much of this book is concerned with the purposes of our impulses, and the reasons for their poor reputations in the eyes of science and religion. What Seth is really saying here is that our impulses are meant to help us create our own realities on a personal basis in a way that will enhance both our private lives and our civilizations.

Rob and I grew up in the world of Freudian and Darwinian concepts too, of course. And we weren’t given any magical immunity from the unfortunate results of such cramped vision. Those theories, along with religion’s belief in the flawed self, have left their marks on all of our lives. Rob and I have been given a new, vaster philosophical structure through the Seth sessions, one that we share with our readers. And that structure is still emerging. It is far from finished. The answers are not all in. We are still learning how to ask the right questions.

When Seth began this manuscript, I was personally working with the idea of “heroic impulses” (those separate from our usual ones) that would operate as inner impetuses toward constructive action. In this book, though, Seth states that it is our normal everyday impulses that we must learn to trust. Even I was taken back! Our usual impulses? The ones I ignored while I was looking for the “heroic” ones? And finally I began to understand: Our normal impulses are heroic, despite our misunderstanding of them. In a way, this entire book is an introduction to our impulses, those we follow and those we deny.

The earliest poets were probably half shaman, half prophet, speaking for the forces of nature, for the “spirits” of the living and the dead, voicing their visions of man’s unity with the universe. They spoke their messages, sang their songs, chanted their visions aloud. And maybe that’s why Seth speaks, communicating first through words, rather than, say, through automatic writing. Seth’s books are first of all spoken productions. Perhaps the Seth sessions themselves harken back to some ancient time when we received much of our pertinent information about ourselves in just such a fashion: one of us journeying for the others into the “mass unconsciousness” — a journey that somehow altered and expanded the personality — and then communicating our visions as best we could.

But however we attempt to define Seth’s reality, I’m convinced of one thing by now: He is delivering to our conscious minds our deepest unconscious knowledge about ourselves, the world, the universe, and the source of Being Itself. Not that Seth claims any kind of omnipotence, because he doesn’t. His material, however, is clearly providing such translations of unconscious knowledge, and intuitive disclosures; disclosures, according to Seth, no more remarkable than those available in nature itself, but we have forgotten how to read nature’s messages; disclosures no more mysterious than those available in our own states of inspiration, but we’ve forgotten how to decipher those communications too. Instead, many people are even frightened of inspiration itself.

No sooner did I sit down than such a rich vein of material opened that I could hardly write fast enough to get it all down; and it began where my earlier ideas had ended off. I was being given many of the subject headings for — Seth’s next book, even as I was writing the Introduction for this one! Behind each heading or subject, I sensed realms of information available to Seth, but not (in usual terms) to me. Yet there had been an earlier moment just before the onrush of material when I sensed an odd psychological threshold, a certain accelerated state, that in this case at least signaled the intersection of Seth’s thoughts and mine. Then there was a brief point of psychological rest, an almost neutral psychological platform in which Seth’s outline began to emerge.