“Seth material” search engine (Jane Roberts)

Now, good evening.

(“Good evening, Seth.”)

Now, to the other portion of the personality however, success was failure. This part of the personality remained relatively quiet until the other portion began to achieve its ends. This portion considered itself not only unworthy but evil. It (The “sinful self” May 10, 1982) is basically an overgrown and almost cancerous super-conscience that applied brakes in the past to some extent, and now has largely taken over.

It believes it works for the good. It mistrusts all spontaneity. It believes the personality must be toned down, held in bonds, slowed down, or else the wrath of God will descend upon it. It is not rational.

The physical not-being-able-to-run, the slowing of motions, are all physical manifestations. This is the Irish grandmother, the mother, and the neighborhood shouting: Jane, do not run. Though consciously disobeying as a child, the suggestions took deep root. Spontaneity was evil.

The spontaneous ran out of control. This has something to do with the mother’s talking to the child about the father. He was uncontrolled— uncontrollable, lax, slow, and yet evil. The father had money and was evil. The poor were virtuous and on the side of God. The rich would never attain heaven. This is Ruburt’s penance, you see, put upon him by this other part of his personality. If he succeeds he must pay, for if he does not pay, if he does not willingly submit to his own punishment, then there is eternal damnation.

The Crowders representing money, you see, appall him. He expects the wrath of God to fall upon them at any time. He hates them because he considers them evil because they are wealthy. The old car (our Ford) is a badge of virtue to Ruburt since it is old and decrepit. It is a sign of safety.

Running is symbolic. He could run, his mother could not. She was evil. But if he is successful, then he believes he will be successful when he does not deserve it. Therefore evil also, and so he shall not run; running being symbolic of spontaneity. If he gives himself emotional and psychic freedom, then to compensate he will deny himself physical freedom. I have been a safeguard, for I was between him and complete spontaneity, you see.

Now. Ruburt’s early mystic life was also bound up with priests who were males, with whom one could not have any sexual relationship. He is now bound up with you in these endeavors. While he is so confused, then sexual relationship with you also becomes evil. He also felt compelled to follow the advice of the priests whether or not he agreed with it. This led to his passivity as far as you were concerned. If you were jealous of his success, he should not have it, and it must be plucked out.

When the overconscientious portion is made to understand that the spontaneous self is good, then the problem will cease.

Success as a poet would present no difficulties. The overconscientious self was not about to permit the spontaneous self this new freedom, however. The early philosophical poetry represented a philosophy of pessimism. Stripped to its core, it was the good-or-suffer-damnation world.

There is no reason why it will not listen, however, and gladly. Because of its very nature it wants to attach itself to, and work for, what it considers the good. It has been held within severe limitations and working under a false premise. It is trying to restrain Ruburt from doing that which is wrong. As it realizes through re-education that the spontaneous self is good, the sense of unworthiness will vanish. (Pause.)

If success allows for the furthering of ideas which are good, then success will become a need for the overconscientious self also, and a further reconciliation will take place. Do you see the steps here then that can be taken?

Now that we have reached the true difficulty beneath all else, there should be a good improvement. Steady application will be needed however, and your part as educator is highly important. Do you have questions?

It is a relatively new idea to the overconscientious self, that the spontaneous self is good and a part of the god self. When this is completely seen there will be an integration of personality that will result in powerful work, and a definite unchallenged success.

(“No more. Good night, Seth.” 10:39.)

Both. Particularly on his own. The Father Ryan influence—and he also had back trouble. Father Doren was seen as a spontaneous but evil man. Father Ryan was seen as rigid and uncompromising, but good. Father Ryan gave Ruburt his first typewriter, and desk, and bed. Now do you see those connections?

If you have any questions, now is a good time to ask them. Or we will end.

(“Okay. Good night, Seth.”