“Seth material” search engine (Jane Roberts)

(We were visited after supper this evening by Leonard Yaudes and Ann Kraky. As we waited for tonight’s session, Jane said she thought that Seth was organizing material about the four of us, our years together at 458 West Water St., and the flood of 1972—but that when we decided upon the questions listed above, Seth changed his tactics: he began to organize that material instead—“reorganizing what he’d already planned, in order to put it all together,” as Jane put it. She could feel the process. I suggested to Jane that she make some notes about the phenomenon.)

There are biological families. There are also all kinds of other groups which are not necessarily family substitutes, but different kinds of families. Social organizations, clubs, and other frameworks of course to some extent apply here, and supply for many people frameworks in which certain relationships can be encountered that are specific—limited in some ways, perhaps, to certain specific interests, and yet they give a sense of belonging.

To some extent you all have characteristics that are similar, while of course there are differences. In one way or another, however, you have not accepted the traditional social roles. Neither Ann or Leonard married. You married, but not at the usual age—later. You did not have children. Leonard and Ann also have a certain stubborn independence. When they look at your relationship with Ruburt they still assure themselves that it is after all not the traditional marriage.

In Turkey you dealt with an order rather than a family—a tribal order, so to speak, with males predominating. It was of a religious and warlike nature, in which the sword predominated. Women had no part to play. Ruburt was the leader of such a group, and you were what could be considered his lieutenant, or closest at hand. The group was given to mystical practices, in which the dictums of Allah were followed—but also those dictums were enmeshed with some old Jewish practices and beliefs.

Moses was considered a saint, for example. The sect was a strange mixture of Mohammedanism, Christianity and Judaism, but it went under the banner of Mohammedanism, and considered Christians in conventional terms as enemies. The Jews were sometimes considered allies, and sometimes not. It was a rich pageantry of beliefs—almost an Oriental Christianity despite the fact that the Christians were considered the true infidels.

You were Ruburt’s younger brother at that time, and both of you engaged in many bloody religious battles. You were blunt men, yet highly emotional, living for some time near Constantinople, but ranging far, even to Afghanistan, and on several occasions meeting bands from Rome.

In many ways then you have refused to show others your true presences, except through the books. Yet through the books you obtain followers, though you say you do not want followers. Of course you do, to a certain extent. You do not want blind followers, as once you had them, but you do want to create your own kind of inner civilization, and you are.

This time you have maintained your health equilibrium, and you have not become negative. Ruburt’s improvement has been steady, but guarded, as he watches for your attitude, and to make sure that it is indeed safe now.

Your curiosity did not involve philosophies, but had to do with the physical world, and particularly with its water passageways—an interest that did indeed find you and the Caribbean, later, in either the 14th or 15th century, directly involved with piracy—and I believe with some controversy involving the French government at the time.

Only monks could afford it, and there were thousands of different groups scattered throughout Europe. There were equally as many long-forgotten communities, in which hermits of every sect imaginable squatted in caves in given areas. People of solitary nature born in medieval times had to make their own structures, and if they were not hermits or monks, they were outlaws of one kind or another, frequenting the woods, which were often full of semi-permanent but isolated communities—men and women who preyed upon travelers, for example.

He is obviously more restricted in that regard, but neither have you had a woman you had to escort, so your times were spent thinking, writing, exploring the nature of reality, and affecting society while not being infected by it, according to your concepts and beliefs. More than this, people come to you, as befits your Turkish condition. You do not go to them. Nor do you set up a school for fools—again, according to your beliefs and concepts.

Above all, neither of you wanted the condition to worsen. That is where you drew the line. No condition is stable, but ever-changing. The entire system of beliefs was based upon, again, fear of the spontaneous self on both of your parts—fear that it would lead you where you did not want to go, as if you and it were separate things, or as if its intents were by nature so divorced from your own that you must set up barriers against its expression except in certain acceptable areas.

To some extent or another you each feel that the world is insane. With his literal mind Ruburt took protection against it, and found in your apartment and home what he hoped would be a safe sanctuary in monastic terms, where each of you could learn and grow. On purposes you both agreed. Carried to extremes, however, the condition became alarming. This is why improvements are occurring, and because you each are beginning to realize that there is a natural world out there for the world of nature to which both the soul and the body relate. Your protections have been against the social world, but in the extremes you end up losing an important part of the natural world as well.

The entire session, if you understand it, will help. In healing, hot water, that is steam, can accelerate the process. Though the eyes may initially feel fuller, the material will loosen more quickly, but it will then have to drain. Otherwise, entire bodily relationships are changing, but he needs confidence that I hope this session will give him.

Encourage him toward physical activity of a kind that in his physical condition challenges him enough, but is not beyond his physical means. This is important. Do not think, again, in terms of absolutes, but of improvement from where he is, and use your creativity there. This is important.