“Seth material” search engine (Jane Roberts)

Reincarnational experiences are a part of the framework of the self, a facet of the multidimensional reality of the living psyche. These experiences will, therefore, be reflected not only in the dream state, but in other layers of activity.

The fabric of the present self is interwoven with these reincarnational “pasts,” and from them the present self draws unconsciously from its own bank of personality characteristics, activities, and insights. Often past-life memories come to the surface but are not recognized as such, since they appear in fantasy form, or are projected into art creations.

In dreams this reincarnational material is likewise cast into a dramatic mold very frequently. Beneath all this, the anima and the animus work together, again not opposites but blending characteristics. Together, of course, they represent the fount of creativity, psychically as well as physically.

The word “passive” is a poor one to describe the characteristics of the anima, in that it suggests a lack of motion, and this is hardly the case. It is true that the anima allows itself to be acted upon, but the motive behind this is the desire and the necessity to tune into other forces that are supremely powerful. The desire to be swept along, therefore, is as strong with the anima as the opposite desire for rest. The characteristics of the animus provide the aggressive thrust that returns the personality back outward into physical activities, triumphantly holding the products of creativity that the anima characteristics have secured.

(9:30.) There are many reasons why the separation has been adopted within your dimension. The reasons have to do with the particular way in which mankind has chosen to evolve and use his abilities; and I will have more to say regarding this point, but it does not belong in this chapter.

The projection of the man’s anima, or hidden female self, upon [his] relations is quite natural, and allows him not only to understand them better but to relate with the other female existences of his own. The same is true of the woman’s projection of the animus upon male relatives and friends. The reality of the anima and the animus is far deeper then than Jung supposed. Symbolically speaking, the two together represent the whole self with its diverse abilities, desires, and characteristics.

Together they act as a built-in, unconscious stabilizing factor, operating behind the faces of your civilization not only individually but culturally.

The two-sex division was adopted, separating and balancing these most necessary but seemingly opposing tendencies. Only beginning consciousness needs these kind of controls. The anima and the animus, therefore, are embedded deeply with their necessary complementary but apparently opposed tendencies, and they are highly important in maintaining the very nature of your human consciousness.

There is also a natural tension, then, between sexes that is based on far deeper causes than physical ones. The tension results from the nature of your consciousness that arises from the anima, but depends for its continuation upon the “aggressiveness” of the animus. I have to some extent explained the fascination that one has for the other, as resulting from the inner knowledge of the whole self, that strives to attain true identity as it struggles to combine and fulfill the seemingly opposite tendencies that are a part of it.

These may not even be recorded consciously, but in many cases they are, and are then forgotten. Her own past male lives will help her relate to you as her son. In some cases new mothers may feel highly aggressive and nervous. These feelings are sometimes due to the fact that the male son causes an activation of the animus in her, with a resulting charge of aggressive feelings.

(Jane’s pace had been quite rapid except where noted. She had but a vague general idea of the material. I told her I thought it was excellent, all of it, with the last few pages even better.