“Seth material” search engine (Jane Roberts)

(On the other hand, with the copyedited manuscript for James and the concluding chapters of Emir mailed to Prentice-Hall earlier this month, Jane found herself with some unexpected free time. [We don’t expect to receive the page proofs for James, for correcting, until late next month.] Jane began to enjoy her break by writing poetry and doing some painting — but she surprised me when she also spontaneously began to rough out some of the notes for Psyche. She still planned to leave up to me the detailed, even painstaking work that she doesn’t care for: the endless checking and rechecking of dates and events in order to get each note just right. Yet I was more than happy with whatever help she could give, I told her, since it would let us get Psyche published that much sooner after Volume 2.

No amount of intellectual information, no accumulation of facts however vast, could give you the inner knowledge necessary to accomplish the physical events involved in that growth process. You learn to read, but the seeing itself is an accomplishment of far greater magnitude — one that seemingly happens all by itself. It happens because each of you is, again, indeed a part of nature and of nature’s source.

The officials of the Roman Catholic Church altered many records — cleansing them, in their terms, of anything that might suggest pagan practices, or nature worship as they thought of it. In terms of your civilization, nature and spirit became divided so that you encounter the events of your lives largely in that context. To some degree or another, then, you must feel divorced from your bodies and from the events of nature. The great sweeps of emotional identification with nature itself do not sustain you, therefore. You study those processes as if you somehow stood apart from them.

Such tales are myths. They do indeed have power and strength. In those terms they represent the darker side of myths, however — yet through their casts you presently view your world. You will interpret the private events of your lives, and the spectacular range of history, in the light of those assumptions about reality. They not only color your experience, but you create those events that more or less conform to those assumptions.

(10:19.) The myths upon which you base your lives so program your existence that often you verbally deny what you inwardly know. When people are hurt in a natural disaster, for example, they will often profess to have no idea at all for such involvement. They will ignore or deny the inner feelings that alone would give the event any meaning in their lives. The reasons for such involvement would be endless, or course — all valid, yet in each and every case, man and nature in those terms would meet in an encounter that had meaning, from the largest global effects to the smallest, most private aspects of the individuals involved. You have made certain divisions because of your myths, of course, that make this kind of explanation extremely important and difficult. You think of rain or earthquakes as natural events, for example, while you do not consider thoughts or emotions as natural events in the same terms. Therefore it is difficult for you to see how there can be any valid interactions between, say, emotional states and physical ones.

You form your own reality. If you are tired of having me stress that point, I can only say that I hope the repetition will serve to make you understand that the statement applies to the most minute and the most important of the events that you experience.

Some people believe that they must be punished, and so they seek [out] unfortunate circumstances. They [go] to one event after another in which they meet retribution. They may seek out areas of the country in which natural disasters are frequent, or their behavior may be such that they attract from other people reactions of an explosive kind. Often, however, individuals use disasters quite for their own purposes, as an exteriorized force that brings their lives into clear focus. Some may be flirting with the idea of death, and choose a dramatic encounter with nature in the final act. Others change their minds at the last moment.

In such instances natural healing processes occurred, for which the body is seldom given credit. Such healings do not just involve changes in the body, for example, for a physical healing can take place because of events that seem utterly disconnected.

Some portion of each individual is in direct contact with the very source of its own existence. Each individual is innately aware that help is available in every situation, and that information does not need to come through the physical senses alone. Many illnesses are cured, then, through quite natural methods that not only involve physical healings, but bring into play other events — events that have great bearing on the psychological elements that may be involved behind the scenes. For those interactions we will have to look to Framework 2.