“Seth material” search engine (Jane Roberts)

Your own choice will dictate the way you die, as well as the time. We are dealing now with your beliefs as you know them in this life, and leaving for a later chapter any bleed-throughs of beliefs that may occur from other existences. But whatever beliefs you accept, for whatever reasons, your point of power is in the present.

It is far more important that you understand this than that you become overly concerned with labyrinthian “past reasons,” for you can get so lost in a negative approach that you forget that these beliefs can be changed in the present. For various reasons, you hold beliefs that you can alter at any time. Many individuals die young, for example, because they believe so strongly that old age represents a degradation of the spirit and an insult to the body. They do not want to live under the conditions as they believe them to be. Some quite frankly prefer to die in what others would consider to be the most dire circumstances — swept away by the raging waves of an ocean, or crushed in an earthquake, or battered by the winds of a hurricane.

Slow death in a hospital, or an experience with an illness, would be unthinkable to these same people. Some of this has to do with temperament, and with quite normal individual differences and preferences. Many more human beings are aware of their own impending deaths than is generally known. They know and yet pretend they do not know, but those who die in catastrophes choose the experience — the drama, even the terror when that occurs. They prefer to leave physical life in a blaze of perception, battling for their lives, at a point of challenge, “fighting” and not acquiescent.

(9:54.) Natural disasters possess the great rousing energy of powers unleashed, of nature escaping man’s discipline, and by their very characteristics also remind man of his own psyche; for in their way such profound events always involve creativity being born, rising even from the bowels of the earth, reshaping the land and the lives of men.

Individual reactions follow this innate knowledge, for while man fears the unleashed power of nature and tries to protect himself from it, he revels in it and identifies with it at the same time. (Pause.) The more “civilized” man becomes, the more his social structures and practices separate him from intimate relationship with nature — and the more natural catastrophes there will be, because underneath he senses his great need for identification with nature; he will himself conjure it into earthquakes, tornadoes, and floods, so that he can once again feel not only their energy but his own.

For many people, a natural calamity provides their first personal experience with the realities of creaturehood’s connection with the planet. Under such conditions men who feel a part of nothing, of no structure or family or country, can understand in a flash their comradeship with the earth, their place upon it and its energy; through suddenly recognizing that relationship they feel their own power for action.

(10:09.) On quite a different level, riots often serve the same purpose, where the release of energy, for whatever reasons, introduces a group of individuals to the intimate recognition that highly concentrated vitality exists. They may not have found it earlier in their lives.

This recognition can lead them — and often does — to seize their own energy and use it in a strong creative manner. A natural catastrophe or a riot are both energy baths, potent and highly positive in their ways despite their obvious connotations. In your terms this in no way absolves those who start riots, for example, for they will be working within a system of conscious beliefs in which violence begets violence. Yet even here individual differences apply. The inciters of riots are often searching for the manifestation of energy which they do not believe they possess on their own. They light and start psychological fires, and are as transfixed by the results as any arsonist. If they understood and could experience power and energy in themselves they would not need such tactics.

Obviously, many riots are quite consciously instigated. Certainly thousands of individuals, or millions of them, do not consciously decide to bring about a hurricane, or a flood or an earthquake, in the same manner. In the first place, on that level they do not believe such a thing possible. While conscious beliefs have a part to play in such cases, on an individual basis the “inner work” is done just as unconsciously as the body produces physical symptoms. The symptoms often seem to be inflicted upon the body, just as a natural disaster seems to be visited upon the body of the earth. Sudden illnesses are thought of as frightening and unpredictable, with the sufferer a victim, perhaps, of a virus. Sudden tornadoes or earthquakes are seen in the same light, as the result of air currents and temperature, or fault lines instead of viruses. The basic causes of both, however, are the same.

The overall emotional tone or feeling-level of masses of people, through their body connections with the environment, brings about the exterior physical conditions that initiate such an onslaught of natural energy. (Seth describes feeling-tones in the 613th session in Chapter One.) According to the mass emotional conditions, various excesses are built up physically; these are then thrown off into the atmosphere in different form. The ghost chemicals mentioned earlier (in the last session) play a part here, and the electromagnetic properties of emotions. A rock in a stream will divide the water so that it must flow around the impediment. Your emotions are quite as real as rocks. Your collective feelings affect the flow of energy and their force — in terms of natural phenomena — can be seen quite clearly in a thunderstorm, which is the exteriorized local materialization of the inner emotional state of the people experiencing the storm.

(11:09.) Then, according to your beliefs, you deal with the physical dilemma as it is presented in those terms. You will react individually with your own purposes in mind. Your own unique and highly private beliefs help bring about the overall emotional condition. The pool of emotional energy into which your emotions flow is still composed of unalike charges, but generally speaking, the individual contribution of all those participating will fall into a coherent pattern that gives impetus and direction to the storm, providing the charge and the power behind it.

Locally, there were some general beliefs held: The Elmira region was economically depressed and considered to be in a backwash area of the state of New York, yet the condition was not bad enough for crisis aid. Industry had been moving away. People were out of work; the old routines of livelihood had been uprooted. There was no inspiring local leadership, and a variety of different kinds of individuals felt ill at ease, depressed and forced to the wall.

Culturally the region did not have its own identity, though it has always striven for some kind of characteristic expression. It saw government funds go past it to other sectors more economically depressed. The people had individual dreams and hopes, and en masse these represented a regional vision of improvement at many levels. At the same time feelings of discouragement grew. The young and the old, the conventional and the unconventional, had small skirmishes, where some of the city fathers objected to the long-haired youths in a city park — quite trivial incidents, and yet indicative of splits of values and misunderstandings between the generations.

Some time earlier, local religious organizations had made plans for a mass revival. Followers of a popular religious group were signed up and some considerable publicity given for the event. Again, this was not accidental. It was an attempt on the part of fundamental denominations to solve the problems at another level, through an influx of religious identification, conversion, and enthusiasm.

The beliefs upon which these plans were based did not correlate, however, with the mass beliefs of the populace, and so the attempt failed. The program was based on precognitive knowledge of the flood event. The crusade never took place for the revivalist organization was frightened away by the flood.

(12:02.) Many in the religious community said that the flood was the will of God at that level, or that people were being punished for their transgressions. In its own way the flood was a religious event, for it united diverse groups of people — who did not always have the most humanistic of intents — with the community. In a strange way it also served to isolate certain portions of the people, and to highlight their predicament in a way that no riot could.

Crises such as this provide spotlighted views of reality, in which what has been hidden is suddenly only too apparent. In many cases the poor were saved, for most of the old homes and apartment houses survived while the newer ranch-style homes could not stand the onslaught of the water. Yet the college [Elmira College] still found itself with many of the dispossessed needy at its doorstep. Women who had no stronger purpose than playing bridge ended up struggling for survival beside their more destitute sisters. Many of the poor who lost their living quarters discovered qualities of leadership in themselves that astonished them.

(12:11.) The downtown area saw its inner, always known but hidden predicament, physically materialized. It was in a state of near ruin and needed drastic help. City government was suddenly confronted with a reality that had little to do with conference rooms. The crisis united the people. The feeling of hopelessness was out in the open for all to see, and therefore action could be taken.

(Pause.) The hidden “illness” of the area was plain for everyone to see. People came from all around to help. For once comradeship ignored social structure. Taken-for-granted patterns of existence had been ripped away quite effectively in a day’s time. To one extent or another each individual involved saw himself in clear personal relationship with the nature of his life thus far, and sensed his kinship with the community. More than this, however, each human being felt the enduring energy of nature and was reminded, even in the seeming unpredictability of the flood, of the great permanent stability upon which normal life is based.

The power of the water put each individual in touch with intimate recognition of his dependence upon nature, and made him question values taken for granted too long. Such a crisis automatically forces each person to examine values, to make instant choices that will provide him with recognitions to which he had been blind earlier.

The area became a psychic and physical focus point of attention, thereby attracting other energy to it. Each individual involved had his or her own reasons for participating, and through the mass-created framework, worked out private purposes and dilemmas.

Many past beliefs were automatically shattered in the reality of the moment. Powers of initiation and action, long buried, were released in numberless individuals. Federal funds were directed instantly to this region. The spotlight was turned on to the section. (Pause.) Many lonely people were forced, or rather forced themselves, into a situation where it was imperative that they relate with others. Since this is not the main topic of this book, I cannot go deeply into the ways and means involved.