“Seth material” search engine (Jane Roberts)

(Pause.) They help the individual impress the world — that is, to act upon it and within it effectively. Impulses also open up choices that may not have been consciously available before. I have often said that the c-e-l-l-s (spelled) precognate, and that at that level the body is aware of vast information, information not consciously known or apprehended. The universe and everything within it is composed of “information,” but this information is aware-ized containing — I am sorry: information concerning the entire universe is always latent within each and any part of it.

In more mundane terms, impulses often come from unconscious knowledge, then. This knowledge is spontaneously and automatically received by the energy that composes your body, and then it is processed so that pertinent information applying to you can be taken advantage of. Ideally (underlined), your impulses are always in response to your own best interests — and, again, to the best interests of your world as well. Obviously there is a deep damaging distrust of impulses in the contemporary world, as in your terms there has been throughout the history that you follow. (Pause.) Impulses are spontaneous, and you have been taught not to trust the spontaneous portions of your being, but to rely upon your reason and your intellect — which (amused) both operate, incidentally, quite spontaneously, by the way.

(Pause at 10:04.) I am using the term “impulses” for the understanding of the general public, and in those terms molecules and protons have impulses. No consciousness simply reacts to stimuli, but has its own impulse toward growth and value fulfillment. It seems to many of you that impulses are unpredictable, contradictory, without reason, the result of erratic mixtures of body chemicals, and that they must be squashed with as much deadly intent as some of you might when you spray a mosquito with insecticide.

I am not speaking of anything (pause) like “repression,” as it is used by psychologists, but a far deeper issue: one in which the very self is so distrusted that natural impulses of any kind become suspect. You try to inoculate yourselves against yourselves — a nearly impossible situation, of course. You expect your motives to be selfish because you have been told that they are, and so when you catch yourselves with unkind motives you are almost comforted, because you think that at least you are behaving normally.

(Pause.) A particular idealist believes that the world is headed for disaster, and [that] he is powerless to prevent it. Having denied his impulses, believing them wrong, and having impeded his expression of his own power to affect others, he might, for example, “hear the voice of God.” That voice might tell him to commit any of a number of nefarious actions — to assassinate the enemies that stand in the way of his great ideal — and it might seem to him and to others that he has a natural impulse to kill, and indeed an inner decree from God to do so.

(Pause at 10:28.) Power is natural. It is the force, the power of the muscle to move, or the eye to see, of the mind to think, the power of the emotions — these represent true power, and no accumulation of wealth or acclaim can substitute for that natural sense of power if it is lacking. Power always rests with the individual, and from the individual all political power must flow.

(Long pause.) A democracy is a highly interesting form of government, highly significant because it demands so much of individual consciousness, and because it must rest primarily upon a belief in the powers of the individual. It is a tribute to that belief that it has lingered in your country, and operated with such vitality in the face of quite opposing beliefs officially held by both science and religion.

The idea [of democracy] expresses the existence of a high idealism — one that demands political and social organizations that are effective to some degree in providing some practical expression of those ideals (emphatically). When those organizations fail and a gulf between idealism and actualized good becomes too great, then such conditions help turn some idealists into fanatics. (Long pause.) Those who follow with great strictness the dictates of either science or religion can switch sides in a moment. The scientist begins tipping tables or whatever, and suddenly disgusted by the limits of scientific knowledge, he turns all of his dedication to what he thinks of as its opposite, or pure intuitive knowledge. Thus, he blocks his reason as fanatically as earlier he blocked his intuitions. The businessman who believed in Darwinian principles and the fight for survival, who justified injustice and perhaps thievery to his ideal of surviving in a competitive world — he suddenly turns into a fundamentalist in religious terms, trying to gain his sense of power now, perhaps, by giving away the wealth he has amassed, all in a tangled attempt to express a natural idealism in a practical world.