“Seth material” search engine (Jane Roberts)

“MASS MEDITATIONS.” “HEALTH” PLANS FOR DISEASE. EPIDEMICS OF BELIEFS, AND EFFECTIVE MENTAL “INOCULATIONS” AGAINST DESPAIR

(Pause at 10:15.) Chapter 2: “ ‘Mass Meditations.’ (A one-minute pause.) ‘Health’ Plans for Disease. Epidemics of Beliefs, and Effective Mental ‘Inoculations’ Against Despair.”

(Long pause at 10:20.) While in this book I will point out some of the unfortunate areas of private and mass experience, I will also provide some suggestions for effective solutions. “You get what you concentrate upon.”¹ Your mental images bring about their own fulfillment. These are ancient dictums, but you must understand the ways in which your mass communication systems amplify both the “positive and the negative” issues.

I may for a while stress the ways in which individually, and as a civilization, you have undermined your own feelings of safety; yet I will also give you methods to reinforce those necessary feelings of biological integrity and spiritual comprehension that can vastly increase your spiritual and physical existence.

Your scientific beliefs tell you that your entire world happened accidentally. Your religions tell you that man is sinful: The body is not to be trusted; the senses can lead you astray. In this maze of beliefs you have largely lost a sense of your own worth and purpose. A generalized fear and suspicion is generated, and life too often becomes stripped of any heroic qualities. The body cannot react to generalized threats. It is, therefore, put under constant strain in such circumstances, and seeks to specify the danger. It is geared to act in your protection. It builds up strong stresses, therefore, so that on many occasions a specific disease or threat situation is “manufactured” to rid the body of a tension grown too strong to bear.

Many of my readers are familiar with private meditation, when concentration is focused in one particular area. There are many methods and schools of thought here, but a highly suggestive state of mind results, in which spiritual, mental, and physical goals are sought. It is impossible to meditate without a goal, for that intent is itself a purpose. Unfortunately, many of your public health programs, and commercial statements through the various media, provide you with mass meditations of a most deplorable kind. I refer to those in which the specific symptoms of various diseases are given, in which the individual is further told to examine the body with those symptoms in mind. I also refer to those statements that just as unfortunately specify diseases for which the individual may experience no symptoms of an observable kind, but is cautioned that these disastrous physical events may be happening despite his or her feelings of good health. Here the generalized fears fostered by religious, scientific, and cultural beliefs are often given as blueprints of diseases in which a person can find a specific focus — the individual can say: “Of course, I feel listless, or panicky, or unsafe since I have such-and-such a disease.”

Your current ideas of preventative medicine, therefore, generate the very kind of fear that causes disease. They all undermine the individual’s sense of bodily security and increase stress, while offering the body a specific, detailed disease plan. But most of all, they operate to increase the individual sense of alienation from the body, and to promote a sense of powerlessness and duality.

More and more foods, drugs, and natural environmental conditions are being added to the list of disease-causing elements. Different reports place dairy products, red meats, coffee, tea, eggs, and fats on the list. Period. Generations before you managed to subsist on many such foods, and they were in fact promoted as additive to health. Indeed, man almost seems to be allergic to his own natural environment, a prey to the weather itself.

When man feels powerless, however, and in a state of generalized fear, he can even turn the most natural earthly ingredients against himself. Your television, and your arts and sciences as well, add up to mass meditations. In your culture, at least, the educated in the literary arts provide you with novels featuring antiheroes, and often portray an individual existence [as being] without meaning, in which no action is sufficient to mitigate the private puzzlement or anguish.

Many — not all — plotless novels or movies are the result of this belief in man’s powerlessness. In that context no action is heroic, and man is everywhere the victim of an alien universe. On the other hand your common, unlettered, violent television dramas do indeed provide a service, for they imaginatively specify a generalized fear in a given situation, which is then resolved through drama. Individual action counts. The plots may be stereotyped or the acting horrendous, but in the most conventional terms the “good” man wins.

Those programs often portray your cultural world in exaggerated terms, and most resolution is indeed through violence. Yet your more educated beliefs lead you to an even more pessimistic picture, in which even the violent action of men and women who are driven to the extreme serves no purpose. The individual must feel that his actions count. He is driven to violent action only as a last resort — and illness often is that last resort.

(Long pause.) Your television dramas, the cops-and-robbers shows, the spy productions, are simplistic, yet they relieve tension in a way that your public health announcements cannot do. The viewer can say: “Of course I feel panicky, unsafe, and frightened, because I live in such a violent world.” The generalized fear can find a reason [for its existence]. But the programs at least provide a resolution dramatically set, while the public health announcements continue to generate unease. Those mass meditations therefore reinforce negative conditions.

In the overall, then, violent shows provide a service, in that they usually promote the sense of a man’s or a woman’s individual power over a given set of circumstances. At best the public service announcements introduce the doctor as mediator: You are supposed to take your body to a doctor as you take your car to a garage, to have its parts serviced. Your body is seen as a vehicle out of control, that needs constant scrutiny.

The doctor is like a biological mechanic, who knows your body far better than you. Now these medical beliefs are intertwined with your economic and cultural structures, so you cannot lay the blame upon medical men or their profession alone. Your economic well-being is also a part of your personal reality. Many dedicated doctors use medical technology with spiritual understanding, and they are themselves the victims of the beliefs they hold.

If you do not buy headache potions, your uncle or your neighbor may be out of business and not able to support his family, and therefore lack the means to buy your wares. You cannot disconnect one area of life from another. En masse, your private beliefs form your cultural reality. Your society is not a thing in itself apart from you, but the result of the individual beliefs of each person in it. There is no stratum of society that you do not in one way or another affect. Your religions stress sin. Your medical profession stresses disease. Your orderly sciences stress the chaotic and accidental theories of creation. Your psychologies stress men as victims of their backgrounds. Your most advanced thinkers emphasize man’s rape of the planet, or focus upon the future disaster that will overtake the world, or see men once again as victims of the stars.

Many of your resurrected occult schools speak of a recommended death of desire, the annihilation of the ego, for the transmutation of physical elements to finer levels. In all such cases the clear spiritual and biological integrity of the individual suffers, and the precious immediacy of your moments is largely lost.

Earth life is seen as murky, a dim translation of greater existence, rather than portrayed as the unique, creative, living experience that it should be. The body becomes disoriented, sabotaged. The clear lines of communication between spirit and body become cluttered. Individually and en masse, diseases and conditions result that are meant to lead you into other realizations.

As I suppose is almost always the case with tourists in romantic, faraway places, we had many ties back home. Although Jane’s father, and my own, had died the previous year (in 1971), our mothers were still living: Jane’s in a nursing home in upstate New York, and mine at the Butts family home in Sayre, Pennsylvania, which is only 18 miles from Elmira and just south of the New York State border. (While Jane and I were away my mother stayed with one of my brothers, who lives some 60 miles below Sayre.)

All of our possessions were in Elmira. To convert to trailer living meant that we’d have to dispose of most of what we owned, including paintings and manuscripts, furniture, files, books, and many written records — something we probably couldn’t have brought ourselves to do. And how could we go to Florida and leave all of our friends, and how inconvenient would it be to deal with a publisher (Prentice-Hall) headquartered way up north in New Jersey? Jane was much more willing to attempt the move than I was, but I think we knew all along that beneath our questions and feelings the idea of moving was more like a shared dream, or a probable reality we chose not to explore during our current physical lives. Jane’s mother was to die within three months of our return home, mine over a year later (in November 1973).

“Do not confuse your [joint] position with anyone else’s. It is unique. Because it is, the possibilities are endless. If you magnify your limitations you create your own prisons. If you enjoy those freedoms that are yours now, you automatically increase them. You are in a clear position at this moment. You cannot expect a blissful time innocent of problems. That is not the nature of life or of existence.

“With some women, not conducting regular self-examinations would rouse as many fears as doing them — and since those women’s beliefs follow official medical ones so strictly, they’re much better off with the examinations. In this and all instances regarding health, each woman should weigh all the evidence, examine her beliefs, and make her own decisions.”

I remind the reader that after break ended at 11:35 in the last session (the 804th in Chapter 1), Seth had this to say: “Left alone, the body can defend itself against any disease, but it cannot defend itself appropriately against an exaggerated general fear of disease on the individual’s part. It must mirror your own feelings and assessments. Usually, now, your entire medical systems literally generate as much disease as is cured — for you are everywhere hounded by the symptoms of various diseases, and filled with the fear of disease, overwhelmed by what seems to be the body’s propensity toward illness — and nowhere is the body’s vitality or natural defense system stressed.”

Now, there’s much confusion on the part of women over whether to have mammograms. The process isn’t infallible, unfortunately; also, misinterpretations of its results have caused a number of cancer-free women to undergo mastectomies — often radical ones — when they didn’t have to. Moreover, each of these individuals has to live with the belief that they’ve had cancer, and must constantly be on the alert for any signs of its recurrence — signs they do not find. At the same time, they are subjected to even more X-ray examinations on a regular basis. They can also have insurance and employment problems (as can many other cancer patients).

At this time many more doctors disagree than agree with the need for prophylactic mastectomies. Those against the procedure cite the errors possible in diagnosis, including the misinterpretation of mammographic patterns. Once again, negative suggestion rules in the present and is projected into the future, for the individual is told that she is at the mercy of her own bodily processes, which might go awry at any moment.

I’ll conclude this note by making three quick points. The first is that other agencies and individuals in the medical and psychological fields are conducting studies of the ties that exist between emotional states and cancer. The second is that Jane and I are perfectly aware of all the good things that medical science has contributed to our worldwide civilization; given our species’ present collective beliefs about the vulnerability of the individual to outside forces, medicine as it’s now practiced is a vital component of that civilization. The third point is that with his views, Seth is simply trying to open our eyes to a much wider understanding of human capacities.