“Seth material” search engine (Jane Roberts)

A certain portion of the energy practically available to the personality is spent in the maintenance of this impeding action or illness. It is obvious, then, that less energy is available for actions more beneficial to the personality system as a whole.

At times, illness is momentarily accepted by the personality as a part of the self, and here lies its danger. It is not just symbolically accepted, and I am not speaking in symbolic terms. The illness is often quite literally accepted by the personality structure as a portion of the self. Once this occurs, a conflict instantly develops. The self does not want to give up a portion of itself, even if that part may be painful or disadvantageous. …

For one thing, while pain is unpleasant, it is also a method of familiarizing the self against the edges of quickened consciousness. Any hightened sensation, pleasant or unpleasant, has a stimulating effect upon consciousness to some degree. It is a strong awareness of activity and life. Even when the stimulus may be extremely annoying or humiliatingly unpleasant, certain portions of the psychological framework accept it undiscriminatingly because it is a vivid sensation. This acquiescence to even painful stimuli is a basic part of the nature of consciousness and a necessary one.

Now you should understand why even an impeding action can be literally accepted by the personality as a part of itself and why efforts must be made to coax the personality to give up a portion of itself, if progress is to be made.

The personality is simultaneous action; it is composed of actions within actions. Portions of it are conscious of its awareness as a part of action, and portions try to stand aside from action. This attempt forms the ego, which is itself action.

Though it was still raining when I got up, I felt great. All I remembered at first was the second part of the experience, and only when this was written down did I recall the frightening earlier episode. I felt so vibrantly alive that there was no doubt in my mind of the “dream’s” therapeutic nature. But how could the first, unpleasant portion be therapeutic? What did it mean? As you’ll see, Seth explained this in the next session and used the opportunity to explain more about health and dreams.

I won’t go into the out-of-body implications of that experience until later in this book; here, I’d like to emphasize, instead, the mood-changing elements of the “dream” and what it meant to me. In the next session, Seth explained it and showed how reincarnational background, present problems and personal symbolism were all used in the dream drama. Portions of the experience were dreams. Others were valid subjective events of a different kind, and the entire production was in response to my suggestions for a mood-changing dream.

The above portions therefore were actually not dreams but experiences happening while he was dissociated. They shocked him; hence, the shock later on when he turned this into a dream. When he heard the voices, instead of becoming confident, he fell into a dream state. He did not want to accept the responsibility that he felt his abilities put upon him, and so in the dream, he looked for an outside source for the voices and dreamed the radio sequences. In the dream, however, the voices continue [after he switched the radio off] because he knows he is picking them up from a channel that is not physical.