“Seth material” search engine (Jane Roberts)

The belief has been in the miraculous quality of science, under whose banner such inoculations began. There are, as I told you, literally endless ways of relating to the body and to the world; each one will work—at least enough so that the system seems to hold.

You cannot afford that kind of method now, because you do not believe that the mind itself can help protect the body against disease caused by bacteria or virus. In many cases, whenever your culture and so-called primitive ones have met, inoculations worked, whether or not the natives believed in a particular inoculation, because they do believe in the “white man’s superior power,” and were as hypnotized by the white doctor’s mystique as they were by their medicine men.

Diseases have been wiped out through the use of inoculations. In past cultures, diseases have been wiped out through the intercession of good spirits. The specific nature of inoculations, however, means that more and more become necessary in that system, for the fear of each newly discovered disease becomes paramount—and no time is given, in your terms, now, for the body to respond naturally to those natural conditions, and therefore build up a natural immunity, biologically speaking.

You number viruses as people number demons. The cause of epidemics, say, is as I have given it in the early chapters of Mass Reality. It is considered to some extent superstitious to beware of preventative inoculations. And yet the body knows that all-in-all, ideally, it does not make sense to inflict even a minute infection or illness upon the body, to introduce foreign elements that have not naturally been accepted by the body in its own context. Therefore often such preventative inoculations—by inoculations I mean here any method of enforced introduction of disease—these methods often bring about other effects of an unfortunate nature.

(10:17.) The entire body biology is often not considered, and the particular individual body is often ignored, so that you have mass-produced potions, produced generally for “the body,” and certainly not tailored for any individual body. This is highly disadvantageous, and the effects are impossible to explore as far as the medical profession is concerned.

You would not have had difficulty without the inoculation. At the time you did suffer a state of shock initially, but the body could handle that. You need general inoculations now, in the society at large, with children’s diseases and so forth, because the belief in the inoculations is so strong.

The speakers, for example, bring information into your system of reality, beyond that body of knowledge physically available to you. They put this into the structure of your times, however, for otherwise it would not be understood at all.

I will not quibble with either of you, and I am not by any means justifying any of Ruburt’s methods, in the unfortunate restraint he has placed upon his body. I would like to make one remark: you do have many lives. Each person knows this on an unconscious basis. Some know it consciously. Any decisions made are made with that in mind.

(10:59.) Ruburt’s body is also a method of communication. It is communication. I want him to give another suggestion for a Turkish reincarnational dream, and I want him to suggest that he see his life in context with others that are equally his own—for from them he can draw greater understanding, energy, and the knowledge that physical vitality, and mental and psychic vitality, go quite well hand in hand. Both last sentences are important.

Your own difficulties after shoveling become exaggerated because you also make a division between what you think of as your own mental life as opposed to the world’s physical orientation, as if in some way mental life makes you unfit for physical activity. The emphasis upon exercise is vastly overrated. And the most expert athlete can die in his tracks. The body is a mental expression, yet thoughts are physically expressed. There is no physical tremor that is not first a mental one.

(11:28 PM. Jane’s pace had been good throughout, and I thought the material excellent. It is after supper the next day as I type these notes. Jane wants me to add here that she has had many improvements today, in the eyes as well as other parts of the body. We went driving and shopping today, for Christmas, and she enjoyed the trip very much. After supper, sitting on the couch, she experienced what she called a “profound” relaxation—a term, she said, that she seldom used in relation to her condition. She was obviously extremely relaxed, yet did manage to get to the john, then out to her writing room.

(She told me it was hard to describe, but she has a different sensation of weight in her body, as though she’s relating better to the floor. The feeling is much like that she experienced following our first suggestion period, she added, where my suggestions produced a different, better sense of bodily weight, even in the soles of her feet. It appears this evening that those suggestions are still operating—or Jane has simply learned from them, and her body is responding accordingly.)