“Seth material” search engine (Jane Roberts)

(In my Introductory Notes for Volume 1 of “Unknown” Reality, I explained how Jane acknowledges the mail we get from our readers by sending them copies of letters from Seth and herself; to the latter she adds a few personal lines for each correspondent. She also encloses a list of her books, which many readers ask for. Seth dictated his letter in April 1975, just after finishing his part of the work for Volume 2 of “Unknown,” and I presented it while introducing Volume 1. Jane still handles most of the mail herself, and she continues to send people Seth’s letter because we still think he presented excellent ideas in it.

(In those notes I also referred to an earlier letter that Seth had dictated for readers in January 1973, and it can be found in Chapter 8 of Personal Reality. Jane and I suggested then, as we do now, that when possible the two Seth letters be read together, since they compliment each other so well.

(Pause, then forcefully:) I am trying to temper my statements here, but your psychology of the past 50 years has helped create insanities by trying to reduce the great individual thrust of life that lies within each person, to a generalized mass of chaotic impulses and chemicals — a mixture, again, of Freudian and Darwinian thought, misapplied.

The most private agonies of the soul were assigned a more or less common source in man’s primitive “unconscious” drives. The private unquelled thrusts toward creativity were seen as the unbalanced conglomeration of chemicals within a person’s most private being — a twist of perversity. Genius was seen as a mistake of chromosomes, or the fortunate result of a man’s hatred for his father. The meaning of life was reduced to the accidental nature of genes. Science thought in terms of averages and statistics, and each person was supposed to fit within those realms.

To some extent, this also applies to religion in the same time period. Churches wanted sinners galore, but shied away from saints, or any extravagant behavior that did not speak of man’s duplicity. Suddenly people with paranoidal characteristics, as well as schizophrenics,² emerged from the wallpaper of this slickly styled civilization. The characteristics of each were duly noted. A person who feels that life has no meaning, and that his or her life in particular has no meaning, would rather be pursued than ignored. Even the weight of guilt is better than no feeling at all. If the paranoid might feel that he [or she] is pursued, by the government or “ungodly powers,” then at least he feels that his life must be important: otherwise, why would others seek to destroy it? If voices tell him he is to be destroyed, then these at least are comforting voices, for they convince him that his life must have value.

At the same time, the paranoid person can use his creative abilities in fantasies that seemingly boggle the minds of the sane — and those creative abilities have a meaning, for the fantasies, again, serve to reassure the paranoid of his worth. If in your terms he were sane, he could not use his creative abilities, for they are always connected with life’s meaning; and sane, the paranoid is convinced that life is meaningless. It did little good in the past for Freudian psychologists to listen to a person’s associations (pause) while maintaining an objective air, or pretending that values did not exist. Often the person labeled schizophrenic is so frightened of his or her own energy, impulses, and feelings that these are fragmented, objectified, and seen to come from outside rather than from within.

Ideas of good and evil are exaggerated, cut off from each other. Yet here again the creative abilities are allowed some expression. The person does not feel able to express them otherwise. Such people are afraid of the brunt of their own personalities. They have been taught that energy is wrong, that power is disastrous, and that the impulses of the self are to be feared.

(Pause at 10:07.) The term schizophrenia, with the authority of psychology, becomes a mass coverall in which the integrity of personal meaning is given a mass, generalized explanation. Those who are paranoid are, unfortunately, those who most firmly believe the worst idiocies of science and religion. The paranoid and the schizophrenic are trying to find meaning in a world they have been taught is meaningless, and their tendencies appear in lesser form throughout society.

Creativity is an in-built impetus in man, far more important than, say, what science calls the satisfaction of basic needs. In those terms, creativity is the most basic need of all. I am not speaking here of any obsessive need to find order — in which case, for example, a person might narrow his or her mental and physical environment — but of a powerful drive within the species for creativity, and for the fulfillment of values that are emotional and spiritual. And if man does not find these (louder), then the so-called basic drives toward food or shelter will not sustain him.

1. In recent weeks Jane herself has been quite intrigued by the idea of “personal centering,” as she put it in her notes for God of Jane. She also wants to study the subject for her book in connection with reincarnation, the origins of our species — and even of our world. She’s already written several poems about her own view of reality. The one that follows charmed me as soon as she produced it last May 31. It’ll probably end up in God of Jane, but I’d like to present it here, too:

These brief definitions are very general: A paranoid is afflicted with systematic, logically-reasoned delusions of grandeur or persecution; the personality can be relatively stable otherwise. A schizophrenic suffers from a division between thought processes and emotions. The cause of schizophrenia is unknown, and the victim usually ends up hospitalized because of the severity of symptoms, which can include motor malfunctions, perceptual distortions involving hallucinations and delusions, strange behavior, and a withdrawal from reality. Yet the schizophrenic can also keep the use of his or her primary intellectual capacities.