“Seth material” search engine (Jane Roberts)

For example: when you believe that the universe itself is meaningless, and the accidental result of chance, then of course you must also believe in automobile accidents, and all kinds of chance encounters with fate.

(9:49.) In a way they will feel special—saved from the “clutches of death.” In perhaps a manner that appears strange, they will experience a new sense of their own validity, for if they were saved from death, then something—if only the fates—must have found them worthy. This does not mean that they will not feel guilty also at their good fortune, but it does mean that their lives will for them have a special brilliance and a contrast, in whose light they will experience all the other events of their years.

The father in many ways wanted to save face, so that his death should indeed appear accidental, and the result of someone else’s fault beside his own. He did not want to live into an old age—but more than that, life had lost its flavor for him. He had sired his children, loved as well as he could, done his job—but there was no contemplative life to look forward to, no greater love than the one with his wife—and that love while conventionally sound enough, did not content him.

He was looking for someone like the young boy, someone whose actions would result in his death, but in a death without malice, a death that would in its way serve an important purpose. For the “accident” saved the young man’s life, and this was our father’s final gift to the world. The boy was inclined toward suicide. He would not have taken anyone with him. He wanted to die, but also in an indirect fashion, in that he could not consciously shoot himself, while he could kill himself in an event that seemed to be accidental.

(10:11.) Now all of those motives and feelings were well-known to the participants. This does not mean that they arose often to the conventional conscious mind, yet even then there were fairly frequent-enough thoughts, for example: What will happen if I hit another car when I’m driving? Or how can I get out of this predicament—on the father’s part—while still saving face? How can I die without becoming ill, which I abhor, or without having my death labeled a suicide before my children?

Apropos of your remarks: you should do your work, as you used the term, first of all because you both want to do it. As you know, in a fashion you are appealing to portions of peoples’ minds that exist “beneath” the conventionalized version of consciousness that they take for granted. The words are perceived consciously, but the concepts run directly counter to many usual beliefs—not just scientific ones, but to the beliefs that underlie the accepted establishment of the world.

(10:51 PM—At break we’d also expressed our fears about Jane’s progress, beside talking about the book idea. Jane was especially concerned that every time she improved so far she’d regress because she’d touch upon certain hidden fears that she’d adopted as protection against the world. I added to the discussion by noting that I was deeply concerned that she’d reinforced her own self-doubts through what I said about the world myself, over the years. Sort of a vicious-circle idea.

(Also during break, I’d told her I’d found myself stewing rather often about the reception of Seth’s material by the world at large, and science in particular. This had even showed up in one of my dreams. The dream contest simply represented seeing which of us could remember the most dreams within a week. I won by one dream according to Jane.