“Seth material” search engine (Jane Roberts)

(10:19.) Now, no person becomes ill unless that illness serves a psychic or psychological reason, so many people escape such complications. In the meantime, however, scientists and medical men find more and more viruses against which the population “must” be inoculated. Each one is considered singly. There is a rush to develop a new inoculation against the newest virus. Much of this is on a predictive basis: The scientists “predict” how many people might be “attacked” by, say, a virus that has caused a given number of deaths. Then as a preventative measure the populace is invited to the new inoculation.

To some degree, epidemics and recognized illnesses serve the sociological purpose of providing an acceptable reason for death — a face-saving device for those who have already decided to die. This does not mean that such individuals make a conscious decision to die, in your terms: But such decisions are often semiconscious (intently). It might be that those individuals feel they have fulfilled their purposes — but such decisions may also be built upon a different kind of desire for survival than those understood in Darwinian terms.

(Long pause, one of many.) I will have more to say about suicide, but I do not mean here to imply guilt on the part of a person who takes his or her own life. In many such cases, a more natural death would have ensued in any event as the result of “diseases.” Period. Often, for example, a person wanting to die originally intended to experience only a portion of earth life, say childhood. This purpose would be entwined with the parents’ intent. Such a son or daughter might be born, for instance, through a woman who wanted to experience childbirth but who did not necessarily want to encounter the years of child-raising, for her own reasons.

As for myself, I took both preventative “treatments” before Jane began speaking for Seth in 1963. One led to a strong serum reaction that incapacitated me for two weeks; the other resulted in a partial paralysis lasting several days. I accepted the vaccines because I yielded (if somewhat reluctantly) to conventional parental and medical pressures, as well as my own beliefs of the time: I was “supposed” to take the inoculations; they would be “good” for me. Even now I must carry a warning card in my wallet. It bears a description of my reactions to at least some vaccines, as well as the most emphatic statement that if I’m found unconscious for any reason — after an accident, say — I must not be given an injection of any kind because I might have a fatal reaction to it. I haven’t had a “shot” since living through those very unpleasant experiences, nor do I intend to. I no longer believe I’d succumb to one of the forbidden vaccines — but at the same time I don’t want to find out what might happen, either!