“Seth material” search engine (Jane Roberts)

Dictation: Now let us return again to our discussion of impulses, in connection with probable actions.

(Pause.) You live surrounded by impulses. You must make innumerable decisions in your lives — must choose careers, mates, cities of residence. Experience can help you make decisions, but you make decisions long before you have years of experience behind you.

Overall, whether or not you are conscious of it — for some of you are, and some of you are not — your lives do have a certain psychological shape. That shape is formed by your decisions. You make decisions as the result of feeling impulses to do this or that, to perform in one manner or another, in response to both private considerations and in regard to demands seemingly placed upon you by others. In the vast arena of those numberless probabilities open to you, you do of course have some guidelines. Otherwise you would always be in a state of indecision. Your personal impulses provide those guidelines by showing you how best to use probabilities so that you fulfill your own potential to greatest advantage — and [in] so doing, provide constructive help to the society at large.

When you are taught not to trust your impulses you begin to lose your powers of decision, and to whatever extent involved in the circumstances, you begin to lose your sense of power because you are afraid to act.

Many people in a quandary of indecision write to Ruburt. Such a correspondent might lament, for example: “I do not know what to do, or what direction to follow. I think that I could make music my career. I am musically gifted. On the other hand (pause), I feel a leaning toward psychology. I have not attended to my music lately, since I am so confused. Sometimes I think I could be a teacher. In the meantime, I am meditating and hoping that the answer will come.” (Pause.) Such a person is afraid to trust any one impulse enough to act upon it. All remain equally probable activities. Meditation must be followed by action — and true meditation is action (underlined). Such people are afraid of making decisions, because they are afraid of their own impulses — and some of them can use meditation to dull their impulses, and actually prevent constructive action.

(9:35.) Impulses arise in a natural, spontaneous, constructive response to the abilities, potentials, and needs of the personality. They are meant as directing forces. Luckily, the child usually walks before it is old enough to be taught that impulses are wrong, and luckily the child’s natural impulses toward exploration, growth, fulfillment, action and power are strong enough to give it the necessary springboard before your belief systems begin to erode its confidence. You have physical adult bodies. The pattern for each adult body existed in the fetus — which again, “luckily,” impulsively, followed its own direction.

(With gentle irony:) No one told it that it was impossible to grow from a tiny cell — change that to a tiny organism instead of a cell — to a complicated adult structure. What tiny, spindly, threadlike, weak legs you all once had in your mother’s wombs! Those legs now climb mountains, stride gigantic boulevards, because they followed their own impulsive shapes. Even the atoms and molecules within them sought out their own most favorable probabilities. And in terms that you do not understand, even those atoms and molecules made their own decisions as the result of recognizing and following those impulsive sparks toward action that are inherent in all consciousness, whatever their statuses in your terms (all with intensity and feeling).

We are back, then, to the matter of the ideal and its actualization. When and how do your impulses affect the world? Again, what is the ideal, the good impulse, and why does it seem that your experience is so far from that ideal that it appears to be evil?

Are laws made to protect man from the self as it is generally outlined by Freud and Darwin? Man had laws, however, far earlier. Are laws made then to protect man from his “sinful nature”? (Pause.) If you were all “perfect beings,” would you need laws at all? Do laws define what is unacceptable, or do they hint of some perhaps undifferentiated, barely sensed, more positive issues? Are laws an attempt to limit impulses? Do they represent society’s mass definitions of what behavior is acceptable and what is not?

As the body wants to grow from childhood on, so all of the personality’s abilities want to grow and develop. Each person has his [or her] own ideals, and impulses direct those ideals naturally into their own specific avenues of development — avenues meant to fulfill both the individual and his society. Impulses provide specifications, methods, meanings, definitions. They point toward definite avenues of expression, avenues that will provide the individual with a sense of actualization, natural power, and that will automatically provide feedback, so that the person knows he is impressing his environment for the better.

(Long pause.) Those natural impulses, followed, will automatically lead to political and social organizations that become both tools for individual development and implements for the fulfillment of the society. Impulses then would follow easily, in a smooth motion, from private action to social import. When you are taught to block your impulses, and to distrust them, then your organizations become clogged. You are left with vague idealized feelings of wanting to change the world for the better, for example — but you are denied the personal power of your own impulses that would otherwise help direct that idealism by developing your personal abilities. You are left with an undefined, persisting, even tormenting desire to do good, to change events, but without having any means at your disposal to do so. This leads to lingering frustration, and if your ideals are strong the situation can cause you to feel quite desperate.

Yet that is precisely where first of all you must begin to exert yourselves. There, on your jobs and in your associations, are the places where you intersect with the world. Your impulses directly affect the world in those relationships (intently).

(Pause.) Many of you are convinced that you are not important — and while [each of] you feels that way it will seem that your actions have no effect upon the world. You will purposefully keep your ideals generalized, thus saving yourself from the necessity of acting upon them in the one way open to you: by trusting yourself and your impulses, and impressing those that you meet in daily life with the full validity that is your own.