“Seth material” search engine (Jane Roberts)

(Jane’s poem can also serve as a symbol to show that she hasn’t held a session for Mass Events for 42 weeks, or since giving the 830th session last March; indeed, the summer, fall, and winter of 1978 have passed, and we’re into the next year [and a very cold and stormy one it is, so far]. We accomplished many things during those nine and a half months, however, including the holding of 56 nonbook sessions. Those sessions, whether private or not, are of course more than double in number the 22 sessions Jane has given for Mass Events [not counting tonight’s]. In connection with our feelings about the long intervals that have materialized several times during the production of this book, see my opening notes for the 815th session — especially those concerning simultaneous time, and my statement that “We do not plan to ask Seth when the book will be done.” I’ll continue our chronology here, then, by describing many of our professional activities since last March, and follow it with Jane’s own account of at least some of the reasons for the long interruption in book work.

(Although each of us had looked over Mass Events occasionally, still it seemed strange to hear Seth come through with new material for it after all of that time had passed, and equally strange to resume work on these notes. I rechecked my opening notes for the last session: Yes, we did finish correcting the page proofs for James early in April 1978. Tam Mossman did visit later that month, and at his urging Jane did go back to work on Seven Two with her old enthusiasm.

(Then in May 1978 Sue Watkins began helping me by typing the final manuscript for the session notes for Volume 2 of “Unknown” Reality. In June, with no hard feelings involved on anybody’s part, Jane withdrew Emir from consideration at Prentice-Hall when the decision was made there to publish the story in two volumes; on July 12, Eleanor Friede at Delacorte Press accepted Emir for publication as a single book. Later in July Sue finished typing the notes and started in on the appendixes for Volume 2, just as we received the first books for James. Jane completed Seven Two in August, and set to work preparing the manuscript for Tam. Late that month — unbelievably to me — I finished my own work on Volume 2 of “Unknown” Reality, and immediately began to type the final draft of the sessions; as I finished groups of sessions I mailed them to Tam every few days, while at the same time collaborating with Jane on the table of contents for the book. On September 23 Sue delivered the completed appendix material for Volume 2, and I sent Tam each appendix, with its notes, as I checked it. Jane finished typing her manuscript for Seven Two on October 3, and I helped her correct that book for mailing on October 9. My own mailings for Volume 2 continued until the 21st of the month, when at last that very long project was completed and out of the house in its entirety for the first time. I felt like celebrating!

(Now another event took place in October 1978 that is most important to Jane and me: Sue Watkins received the go-ahead from Tam Mossman to write a book on the ESP classes that Jane had conducted for some seven and a half years, from the fall of 1967 to February 1975. It’s to be called Conversations With Seth. This is great news for the three of us, of course. It’s a project that Jane herself never figured she’d do, but wanted done — and Sue, who was a class member, is talented psychically herself, has a newspaper and reporting background, and is ideally qualified for the job.¹ (Conversations, we think, is sure to be published before Mass Events, since Tam is supposed to have Sue’s manuscript in hand by January 1980, for publication in the fall of that year. Even assuming that Seth will finish dictating Mass Events later this year [1979], Jane and I will still have too much work to do on it for publication in 1980.

(Resuming our chronology: On October 24, 1978, Jane worked out the Table of Contents for Seth’s Psyche, and started her Introduction for it on the 26th; we mailed Psyche to Tam in sections as we put the manuscript together, and finished with that endeavor on November 9. On November 14 Eleanor Friede visited us to renew an old friendship and to go over Emir with Jane. No sooner had she left than Tam arrived, two days later, bringing with him the copyedited manuscript² of Seven Two for us to check; on the 20th, our work completed on it, I sent it back to him at Prentice-Hall. We received the printer’s sample pages for Seven Two on December 4 [we see these for each book, and they show us just how the work will look when published]. On December 7 the copyedited manuscript for Volume 2 of “Unknown” Reality came; it’s more than 900 pages long, and painstakingly checking every word on every page of that book kept us busy until Christmas Eve; I mailed it to Tam on December 26. Next, on January 13, 1979, the copyedited manuscript for Psyche arrived. Jane and I are still going over it.

(“Looking over those nine-and-a-half months of sessions now, it’s fairly obvious what Seth was up to. He’d initially given us the material on Frameworks 1 and 2 in private sessions not long after starting Mass Events, as Rob explained in his notes for Session 814. Yet even though Seth also discussed those psychic frameworks to some degree in a dozen sessions for the book, still he finally took that break in dictation to ‘re-educate’ us, looking at our own previous beliefs and those of the world at large in the light of Frameworks 1 and 2.

(“In an important fashion those private sessions parallel his material for Mass Events … material that did make us view the world and current events quite differently than we had earlier. Several times we asked about local fatal accidents we read about, for instance, wondering how such events fit in Frameworks-1-and-2 activity. Some of those sessions were devoted to our private beliefs, but usually Seth put such beliefs into the larger social context. Four days after they took place, he began discussing the disastrous events at Jonestown, Guyana, involving the murder or suicide of more than 900 Americans in that South American settlement last November 18, 1978. Since then, we’ve voiced our hopes often that Seth will go into the entire Jonestown affair in Mass Events; he can’t but help be aware of our wishes! So interspersed in all of that private material are some excellent — and lively — discussions of events current in the world at that time, as well as discourses on connections between creativity and Framework 2, and topics as diverse as psychotic behavior and early civilizations. It was as though Seth were trying to help us break up old associations for once and for all. Certainly he tried his best, and any failings are on our parts.

(“We have our hassles like everyone else, of course. Seth ‘never promised us a rose garden,’ and we have our good days and our bad days as we encounter life’s daily challenges, joys, adventures, and misadventures. In this large group of sessions, Seth addressed himself to several of our individual problems: Rob’s occasional bouts of indisposition when he felt ‘under the weather’ generally, or was bothered by a variety of minor but annoying symptoms; and my own long-standing troubles with severe stiffness. If Seth didn’t give us a rose garden, he certainly did — and does — try to tell us where the weeds come from! This personal material did help give us a much larger perspective on our various challenges, and we’ve made some inroads in overcoming them. Like anyone else, we have to put Seth’s material to use for ourselves. The thing is, often we’re so busy getting the material and preparing it for publication that we don’t have the time to really study it as our readers do. Perhaps Seth was trying to compensate for that in those private sessions, by taking time out from dictation to help us put the material to greater personal use.”

(We held our first session for 1979 — a private one — on the evening of New Year’s Day. During it Seth remarked that he’d “begin book sessions again next Wednesday,” but that didn’t quite work out; he still had a few more nonbook sessions to go. Jane has been looking over his material on Mass Events every so often lately, though, with the idea of going back to work on it. And then, on the very night when she told me that she thought Seth would resume book dictation, Sue Watkins called with news that it was all official now: Today she’d signed her contract with Prentice-Hall for the publication of Conversations With Seth.)

If a man was a sinner, still there was a way of redemption, and the immortality of the soul went largely unquestioned, of course. There were set rules for almost all kinds of social encounters and religious experiences. There were set ceremonies accepted by nearly all for death and birth, and the important stages in between. Church was the authority, and the individual lived out his or her life almost automatically structuring personal experience so that it fit within the accepted norm.

Within those boundaries, certain kinds of experience flourished, and of course others did not. In your society there is no such overall authority. The individual must make his or her own way through a barrage of different value systems, making decisions that were largely unthought of when a son followed his father’s trade automatically, for example, or when marriages were made largely for economic reasons.

(Pause.) You can think in terms of experiments. You may try this or that. You may run from one religion to another, or from religion to science, or vice versa. This is true in a way that was impossible for the masses of the people in medieval times. The improved methods of communication alone mean that you are everywhere surrounded by varying theories, cultures, cults, and schools. In some important areas this means that the mechanics of experience are actually becoming more apparent, for they are no longer hidden beneath one belief system.

(9:43.) Give us a moment… Your subjective options are far greater, and yet so of course is the necessity to place that subjective experience into meaningful terms. If you believe that you do indeed form your own reality, then you instantly come up against a whole new group of questions. If you actually construct your own experience, individually and en masse, why does so much of it seem negative? You create your own reality, or it is created for you. It is an accidental universe, or it is not.

(Pause.) Now in medieval times organized religion, or organized Christianity, presented each individual with a screen of beliefs through which the personal self was perceived. Portions of the self that were not perceivable through that screen were almost invisible to the private person. Problems were sent by God as punishment or warning. The mechanics of experience were hidden behind that screen.

Now: The beliefs of [Charles] Darwin and of [Sigmund] Freud³ alike have formed together to give you a different screen. Experience is accepted and perceived only as it is sieved through that screen. If Christendom saw man as blighted by original sin, Darwinian and Freudian views see him as part of a flawed species in which individual life rests precariously, ever at the beck and call of the species’ needs, and with survival as the prime goal — a survival, however, without meaning. The psyche’s grandeur is ignored, the individual’s sense of belonging with nature eroded, for it is at nature’s expense, it seems, that he must survive. One’s greatest dreams and worst fears alike become the result of glandular imbalance, or of neuroses from childhood traumas.

Yet in the midst of these beliefs each individual seeks to find a context in which his or her life has meaning, a purpose which will rouse the self to action, a drama in whose theme private actions will have significance.

When God went out the window for large masses of people, fate took His place (long pause), and volition also became eroded.

A person could neither be proud of personal achievement nor blamed for failure, since in large measure his characteristics, potentials, and lacks were seen as the result of chance, heredity, and of unconscious mechanisms over which he seemingly had little control. The devil went underground, figuratively speaking, so that many of his mischievous qualities and devious characteristics were assigned to the unconscious. Man was seen as divided against himself — a conscious figurehead, resting uneasily above the mighty haunches of unconscious beastliness. He believed himself to be programmed by his heredity and early environment, so that it seemed he must be forever unaware of his own true motives.⁴

Not only was he set against himself, but he saw himself as a part of an uncaring mechanistic universe, devoid of purpose, intent, and certainly a universe that cared not a whit for the individual, but only for the species. Indeed, a strange world.

(Pause.) It was in many respects a new world, for it was the first one in which large portions of humanity believed that they were isolated from nature and God, and in which no grandeur was acknowledged as a characteristic of the soul. Indeed, for many people the idea of the soul itself became unfashionable, embarrassing, and out of date. Here I use the words “soul” and “psyche” synonymously. That psyche has been emerging more and more in whatever guise it is allowed to as it seeks to express its vitality, its purpose and exuberance, and as it seeks out new contexts in which to express a subjective reality that finally spills over the edges of sterile beliefs.

The psyche expresses itself through action, of course, but it carries behind it the thrust from which life springs, and it seeks the fulfillment of the individual — and it automatically attempts to produce a social climate or civilization that is productive and creative. It projects its desires outward onto the physical world, seeking through private experience and social contact to actualize its potentials, and in such a way that the potentials of others are also encouraged. It seeks to flesh out its dreams, and when these find no response in social life, it will nevertheless take personal expression in a kind of private religion of its own.