“Seth material” search engine (Jane Roberts)

(Shortly after the mass began, I became aware of what seemed to be solid but invisible waves that beat against both ears externally. An analogy would be cupped hands clapping against my ears. An extremely rich thrilling suffused my head, then quickly spread to various parts of my body, not evenly by any means. I tried to increase the sensation by concentrating, for instance, on hearing the sound with my left knee when the sensation was strong there, but did not succeed especially. I was reminded of this by the 154th session, dealing with the body’s generalized ability to receive stimuli.

(Tonight’s session was again held in our living room. It was an extremely hot and humid evening. Traffic noise was more audible than usual but Jane appeared unaffected. She spoke while sitting down and with her eyes closed, in a voice strong enough to penetrate the background noise, and at a good rate with very few pauses. As she has done often lately, she spoke a good deal of the time while sitting forward in her rocker, her elbows resting on her knees, her head tipped down to some degree.)

What you call suggestion, to return to our present subject matter, is but a projection into the physical universe of data that operates constantly, as a basis for, and within, action. It is basically a psychic manifestation that gives direction to action, and to the various manifestations which action may take.

What you call suggestion then is but a small aspect of a larger directive characteristic that is ever part of action itself. It is indeed in the nature of an impetus, an inner impetus that belongs to action, and is not some force separated from action, and acting upon it. This impetus is a natural and spontaneous movement that springs from within action itself. It can even be termed the direction, or the various spontaneous directions, in which action itself moves.

It is important that it be understood that suggestion, as you know it, is but the manifestation of inner flows and inner directions. Without the inward flows and directions, it goes without saying that action would indeed involve itself in chaotic disorders, without constructive patterns or materializations. It would instead entangle itself within the power of its own energy, and be unable to form any long-lasting patterns or frameworks within which fulfillments and fairly permanent constructions could be formed.

(Break at 9:26. Jane was fairly well dissociated for a first delivery. Her delivery had been fast, her eyes closed all the time. During this delivery a very heavy rain began to fall; it was noisy, but her voice surmounted the additional noise without trouble. She was vaguely aware of the rain, she said, and of the content of the material.

Once such a pathway has been constructed, we have what you may call an action pattern or habit. Therefore, when cross currents of action are constructed, action will continue in those directions unless it is diverted back to other channels. Then the secondary or impeding channel will automatically be closed off. But all action must be withdrawn from it, for as long as the channel remains, then the possibility remains that the impeding action will reoccur.

An illness, as an impeding action for example, may nevertheless be a constructive action at any given time, in that it may prevent action within the personality from following more destructive actions. When this destructive possibility has passed however, an illness that is still maintained would therefore become a definite impeding action; for any seemingly impeding action cannot be judged alone, but in the context of other action elements of which any given personality is involved.

It is extremely difficult, but it is possible for the human system to close off, for all practical purposes, a channel that has been used for the flow of such an impeding action. The channel may automatically disappear, but the action itself can never be withdrawn.

It can judge whether an action is a constructive or an impeding one for itself. Upon many occasions the purposes of the ego coincide with the purposes of the whole personality, but upon many occasions the purposes of the ego do not coincide with the best purposes of the whole personality. And in such cases the ego is not equipped to judge, except for itself.

No one portion of the personality should be allowed to block the free flow of energy or action. Impeding actions are easily recognized by their effects, psychological or physical, upon the human system. An illness is the result of an impeding action, generally speaking, but there are exceptions to this case, as others.

(Break at 10:07. Jane was well dissociated. She had spoken at a fast pace and with a good voice, with few pauses and with her eyes closed. The rain had stopped, and the humidity was high and uncomfortable. That is, I was uncomfortable, my writing hand moist and clammy. Jane was perfectly at ease, her skin quite dry and fresh. She was not at all aware of heat or humidity while delivering the material, she said, but was well aware of the conditions at break time.

(She resumed with her eyes closed, and with a quieter voice, but with the same fast rate of delivery, at 10:16.)

We are dealing here, again, merely with the various aspects of action. As a personality itself is an action gestalt, within the inner self there is a capsule comprehension of the purposes and intents of the whole personality. These are indeed within the very structure, both psychic and physical, of the personality itself. The ego, on its own as a separate unit, does not have such data, although since it is after all a portion of the whole self, it does have such information available. But when it acts as a unit it does not use such information.

When the personality is well integrated, then even when it operates as a separate unit the ego still fulfills the basic purposes of the personality as a whole. It is the communication between the very areas of the self which is so important here, as in many other matters. It is possible for the ego to realize its position as but one part of the whole personality, while it still behaves in a directive manner toward physical manipulation.