“Seth material” search engine (Jane Roberts)

(As we waited for tonight’s session to begin I read to Jane a letter I’ve just written to a prominent biologist. I’m asking his help in obtaining source material for the visual “evidence” for evolution — showing the forms involved, say, as little by little the descendants of the reptile changed into the bird. By evidence in this case I mean drawings, based upon the best scientific assumptions as to what all of those intermediate creatures must have looked like. I also wanted estimates as to how they survived for so many millennia while the changes took place. As far as I’ve been able to learn, no such transitional fossils have been found, like the discrete forms of reptiles and birds that have been discovered, so I decided to search out the next best thing: the visual representations as to what they must have looked like. But what good were the developing stages of a wing, I wondered, and how many uncounted generations of reptiles-turning-into-birds had to carry those appendages, before a fully-formed bird was finally hatched that could fly? Would nature do things that way?

If you would know yourself in deepest terms, you must start with your own feelings, emotions, desires, intents and impulses. Spiritual knowledge and psychic wisdom are the natural result of a sense of self-unity.

Again, impulses are inherently good, both spiritually and biologically. They emerge from Framework 2, from the inner self, and they are based on the great inner webwork of communication that exists among all species on your planet. (Pause.) Impulses also provide the natural impetus toward those patterns of behavior that serve you best, so that while certain impulses may bunch up toward physical activity, say, others, seemingly contradictory, will lead toward quiet contemplation, so that overall certain balances are maintained.

Some people are only aware of — or largely aware of — impulses toward anger, because they have inhibited those natural impulses toward love that would otherwise temper what seemed to be aggressive desires. When you begin trusting yourselves, you start by taking it for granted that to some extent at least you have not trusted yourself or your impulses in the past: You have thought that impulses were dangerous, disruptive, or even evil. So as you begin to learn self-trust, you acknowledge your impulses. You try them on for size. You see where they lead you by allowing them some freedom. You do not follow urges through that would hurt others physically, or that seem in direct contradiction to your present beliefs — but you do acknowledge them. You do try to discover their source. Behind them you will almost always find an inhibited impulse — or many of them — that motivated you to move in some ideal direction, to seek a love or understanding so idealized in your mind that it seemed impossible to achieve. You are left with the impulse to strike out.

If you examine such troublesome stimuli, you will always find that they originally rose after a long process, a process in which you were afraid to take small positive steps toward some ideal. Your own impulses naturally lead you to seek creative fulfillment, the expansion of your consciousness, psychic excursions, and the conscious knowledge and manipulation of your dreams.

(All intently at 9:40:) No methods will work if you are afraid of your own impulses, or of the nature of your own being. Most of you understand that All That Is is within you, that God is within creation, within physical matter, and that “He” does not simply operate as some cosmic director on the outside of reality. You must understand that the spiritual self also exists within the physical self in the same fashion. The inner self is not remote, either — not divorced from your most intimate desires and affairs, but instead communicates through your own smallest gesture, through your smallest ideal.

This sense of division within the self forces you to think that there is a remote, spiritual, wise, intuitive inner self, and a bewildered, put-upon, spiritually ignorant, inferior physical self, which happens to be the one you identify with. Many of you believe, moreover, that the physical self’s very nature is evil, that its impulses, left alone, will run in direct opposition to the good of the physical world and society, and fly in the face of the deeper spiritual truths of inner reality. The inner self then becomes so idealized and so remote that by contrast the physical self seems only the more ignorant and flawed. In the face of such beliefs the ideal of psychic development, or astral travel, or spiritual knowledge, or even of sane living, seems so remote as to be impossible. You must, therefore, begin to celebrate your own beings, to look to your own impulses as being the natural connectors between the physical and the nonphysical self. Children trusting their impulses learn to walk, and trusting your impulses, you can find yourselves again.

(Pause at 10:07.) I understand that it appears that species have vanished, but again you must remember probabilities, and that those species simply “developed” along the patterns of probable earths. You are not just dealing with a one-line development of matter, but of an unimaginable creativity, in which all versions of your physical world exist, each one quite convinced of its physical nature. There are ramifications quite unspeakable, although in certain states of trance, or with the aid of educated dreaming, you might be able to glimpse the inner complications, the webworks of communications that connect your official earth with other probable ones. You choose your time and focus in physical reality again and again, and the mind holds an inner comprehension of many seemingly mysterious developments involving the species.