“Seth material” search engine (Jane Roberts)

Survival, of course, is important, but it is not the prime purpose of a species, in that it is a necessary means by which that species can attain its main goals. Of course [a species] must survive to do so, but it will, however, purposefully avoid survival if the conditions are not practically favorable to maintain the quality of life or existence that is considered basic.

A species that senses a lack of this quality can in one way or another destroy its offspring — not because they could not survive otherwise, but because the quality of that survival would bring about vast suffering, for example, so distorting the nature of life as to almost make a mockery of it. Each species seeks for the development of its abilities and capacities in a framework in which safety is a medium for action. Danger in that context exists under certain conditions clearly known to the animals, clearly defined: The prey is known, for example, as is the hunter. But even the natural prey of another animal does not fear the “hunter” when the hunter animal is full of belly, nor will the hunter then attack.

The species is in a state of transition, one of many. This one began, generally speaking, when the species tried to step apart from nature in order to develop the unique kind of consciousness that is presently your own. That consciousness is not a finished product, however, but one meant to change, [to] evolve and develop.” Certain artificial divisions were made along the way that must now be dispensed with.

(10:03.) You must return, wiser creatures, to the nature that spawned you — not only as loving caretakers but as partners with the other species of the earth. You must discover once again the spirituality of your biological heritage. The majority of accepted beliefs — religious, scientific, and cultural — have tended to stress a sense of powerlessness, impotence, and impending doom — a picture in which man and his world is an accidental production with little meaning, isolated yet seemingly ruled by a capricious God. Life is seen as “a valley of tears” — almost as a low-grade infection from which the soul can be cured only by death.

I do not intend to give a treatise upon the biological structures of the body and their interworkings, but only to add such information in that line that is not currently known, and is otherwise important to the ideas I have in mind. I am far more concerned [with] more basic issues. The body’s defenses will take care of themselves if they are allowed to, and if the psychological air is cleared of the true “carriers” of disease.

(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.

Your beliefs have generated feelings of unworth. Having artificially separated yourselves from nature, you do not trust it, but often experience it as an adversary. Your religions granted man a soul, while denying any to other species. Your bodies then were relegated to nature and your souls to God, who stood immaculately apart from His creations.

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.

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.

(11:30.) Such programs do indeed pick up the generalized fears of the nation, but they also represent folk dramas — disdained by the intelligentsia — in which the common man can portray heroic capabilities, act concisely toward a desired end, and triumph.

(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.

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.

The session had been an impromptu one, and developed on our last night in Marathon because we’d been worrying about our goals in life, and how significant a part the Seth material might play in our affairs. We’d felt strong attractions toward what seemed to be a simpler, more open and pleasant life in the Keys, where the weather was excellent all year, and living in a trailer was an accepted way of life. Yet we didn’t think we could afford it. The Seth Material had been published in mid-1970, but sales were slow, and Seth Speaks wasn’t out yet; we’d just finished correcting the page proofs for that work. I’d given up my commercial art job before we went on vacation, and didn’t know what I’d end up doing, besides helping Jane as much as I could.

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).

“You have a relationship not only unique, the two of you, but one that also serves as a springboard for creativity. You have talents and abilities that carry with them satisfactions that you both often blithely take for granted: They are so a part of your existences that you are not even aware of them.

“Your set of problems are of the most creative kind. They are challenges from which great potentials can emerge. Your full energy for work and your creative drives are released, and will be, as you creatively use and understand your problems. But do not concentrate upon them, nor let them close your eyes to the joys and freedoms that you have. You get what you concentrate upon. There is no other main rule (my emphasis).”

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.”

Seth didn’t mention it in the session tonight, but Jane and I find it extremely interesting that just last week much national publicity was given to the ongoing two-year-old controversy among cancer specialists over whether women — especially those under 50 years of age — should be given routine mammograms (X-ray examinations) in efforts to detect breast cancer in its early stages.

A controversy related to that over mammograms, but one that hasn’t been nearly as well publicized, concerns “prophylactic subcutaneous mastectomy” — the process by which some women elect to have their breasts removed before they actually develop cancer in one or both of them. These women have been told that statistically they’re “high risk” prospects for cancer. Involved here are recent diagnostic procedures: the study of the “patient’s” family history, the study of the “density” and structure of her breast tissues as determined by mammogram patterns, and the detection of possibly premalignant cellular changes. In this preventative operation, the surgeon leaves the nipple and the skin of the breasts, and restores their bulk with implants of plastic or silicone.

Apropos of that final item, Jane and I refer the reader to the entire last session. For in it Seth not only discussed the body’s natural defenses and how it “immunizes itself,” but also examined our negative cultural beliefs about the body and disease. We think his material is so good that it deserves more than one reading.