“Seth material” search engine (Jane Roberts)

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.

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.

(10:27.) There are as many reasons then for “earth illnesses” as there are for body illnesses. To some extent the same can be said of wars, if you consider a war as a small infection; in the case of a world war, it would be a massive disease. War will finally teach you to revere life. Natural catastrophes will remind you that you cannot ignore your planet or your creaturehood. At the same time such experiences themselves provide contact with the deepest energies of your being — even when they are being used “destructively.”

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.

(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.