“Seth material” search engine (Jane Roberts)

(Jane was very active in ESP class last night, and especially so while speaking and singing in Sumari. A new, more complex dimension has been showing itself in the songs lately — now, often, the “words” and notes are short and rapid as they flit agilely up and down the scale. They remind me of a verbal shorthand. At the same time it seems that Jane is trying to convey several sounds or ideas at once, with but one set of vocal chords.

Here posthypnotic suggestion operates as well as constant daily “conditioning.” Now: For an example, take a woman who feels compelled to wash her hands twenty or thirty times a day. It is easy to recognize the fact that such repeated behavior is compulsive. But when a man’s ulcers bother him every time he eats certain foods, it is more difficult to perceive the fact that this behavior is also compulsive and repetitive.

This is an excellent example of the way in which natural hypnotism can act to affect your system adversely. In a manner of speaking, repetitious actions intimately involve beliefs at the “magical” level. The behavior usually represents efforts to ward off “evil” that the individual feels is imminent. While it is easy then to understand the nature of exterior actions of repetitive quality, it is far more difficult to see many physical symptoms in the same light — but here also whole groups of recurring reactions to certain stimuli are involved. Behind them there is often the same kind of compulsion. In their own way symptoms frequently operate, actually, as repetitive neurological ritual, meant to protect the sufferer from something else that he fears even more.

But behind that there is far more; for if you do not believe in your own worth as a human being, then you will simply get other symptoms that have to be removed in the same manner, using other “past” events as the excuse for the condition — if you are lucky. If you are not so lucky and your illness happens to involve your inner organs, then you may end up sacrificing one after another.

All of this can be avoided through the realization that your point of power is in the present, as stated earlier (in the 657th session in Chapter Fifteen). Not only do you operate within your own personal beliefs, of course, but within a mass system to which you subscribe to one degree or another. Within that organization medical insurance becomes a necessity for most of you, so I am not suggesting that you drop it. Nevertheless, let us look more closely at the situation.

This does not mean that those individuals might not come down with another disease instead, but it does mean that the belief in disease is patterned and focused to particular symptoms by such methods. No wonder you need health insurance! Illness is not a foreign agency thrust upon you, but as long as you believe that it is, then you will accept it as such. You will also feel powerless to combat it.

(10:15. “I have the feeling that we’ve been going to town,” Jane laughed. Indeed — but she was out of trance almost at once. Her pace had been good throughout. Resume in the same manner at 10:29.)

Physically, it is true, but again generally speaking, that your body needs certain nourishments. But within that pattern there is great leeway, and the organism itself has the amazing capacity to make use of substitutes and alternates. The best diet in the world, by anyone’s standards, will not keep you healthy if you have a belief in illness.

A belief in health can help you utilize a “poor” diet to an amazing degree. If you are convinced that a specific food will give you a particular disease, it will indeed do so. It appears that certain vitamins will prevent certain diseases. The belief itself works while you are operating within that framework, of course. A Western doctor may give vitamin shots or pills to a native child in another culture. The child need not know what particular vitamin is being given, or the name for his disease, but if he believes in the physician and Western medicine he will indeed improve, and he will need the vitamins from then on. So will all the other children.

Again, I am not saying, “Do not give vitamins to children,” for within your framework this becomes nearly mandatory. You will find more vitamins to treat more diseases. As long as the system works it will be accepted — but the trouble is that it is not working very well.

If you are feeling poorly and happen to read an advertisement for vitamins, or a book about them, and are impressed, you will indeed benefit — at least for a while. Your belief will make them work for you, but if your insistence upon poor health persists, then the counter suggestion represented by the vitamins will not be effective for long.

The well-meaning announcements pertaining to heroin, marijuana, and acid (LSD) can also be damaging, in that they structure in advance any experience that people who take drugs might have. On the one hand, you have a culture that publicly points out as common the often exaggerated dangers that can occur with drugs, and on the other holds out drugs as a method of therapy. Here the dangers become something like initiation rites, in which loss of life must be faced before full acceptance into the community can be established. But those involved with native initiation rituals knew far more what they were doing, and understood a framework of beliefs in which the outcome — success — was fairly well assured.

(Pause, in another fast delivery.) Let us take another example, a very simple one. You are overweight. It is a physical fact. It grieves you, but you believe it completely. You begin a round of diets, all based on the idea that you are overweight because you eat too much. Instead, you eat too much because you believe that you are overweight. The physical picture always fits because your belief in being overweight conditions your body to behave in just such a manner.

I have one small but important personal note for Ruburt….

(Apropos of the notes preceding this session, concerning Jane’s nighttime work on Seth’s book last week: the same kind of effects returned when she went to sleep after this session — but this time she decided to try an experiment. “When I woke up I felt I ‘had’ the whole of four or five chapters ‘all there’ if I could somehow instantly transcribe them,” she wrote the next morning. “I got up at 3:15 a.m., intending to write everything down — and found that the bulk of it had just vanished.

(And: “Faith and belief can move mountains, as they say — but it can also cause natural catastrophes.”

(Jane and I discussed the above data at breakfast the morning after the session. This led me to read her my notes on Seth’s delivery from 11:25 to 11:47, concerning beliefs in relation to body weight. Then after lunch Jane spontaneously wrote the material beginning in the next paragraph; she regards this data as supplementing Seth’s own information on weight. “I didn’t hear any voice while I was doing this,” she said later. “I felt these ideas being inserted, but I did the writing.” The work is close to the way Seth would present it; it probably stems from her efforts last night, we think, to see what she could do with “book work” on her own:

(“The same applies to underweight conditions. In each case frequent attention to the scales serves as another negative stimulus, reinforcing the condition. The effort to eat more will be as resisted by the chronically underweight, as the effort to refrain from eating will be by the obese. Not only will these reactions occur, but opposing tendencies will be brought to bear. The concentration upon not eating, and the resulting tension, may instead cause increased consumption. And the underweight person may actually eat less the harder he or she tries to eat more — the latter being interpreted as an impossibility by the overriding belief in the underweight condition.

(“The best thing to do is to stop all such efforts, but instantly begin altering your beliefs as instructed in this chapter.