“Seth material” search engine (Jane Roberts)

Most of this has been said before. Ruburt’s symptoms have always been a cautionary and protective measure. He believed such measures must be taken because of his erroneous concept about the spontaneous self and creativity.

He believed that his creativity was highly specifically oriented to its artistic expression only. He did not understand that the spontaneous self knows its own order (gently), or that the spontaneous creative self had any notion of his conscious needs and desires. He believed that often creativity expressed itself at the expense of other portions of the self, and that if it were allowed to spill over the edges (with gestures) from artistic productivity into normal living, then it would lead to all kinds of disruptive activity. This is obviously not the case.

You also give him much more attention than you used to before the emergence of the symptoms—attention that he believes he deserves. All of this, however, is connected with the misunderstanding concerning the nature of the creative self, and on both of your parts.

(9:49.) Many other issues were involved, as stated often—but all were based upon the misunderstanding of the spontaneous self—its creativity. To some extent the symptoms provided you both with a cushion against too many distractions from outsiders. They became very handy devices for a multitude of reasons. They can only serve so far, of course, before the body’s objections state most clearly its disagreement. Ruburt has been doing well and is heading in the proper directions, particularly with the ideas of effortlessness and informal self-hypnosis.

(Long pause.) So far, there has been an overreliance upon, say, objectified science, and a repudiation of the intuitive portions of the self. This leads in some cases, then, to an exaggerated repudiation of objective reasoning, and to the alliance of a fundamental kind of religion with the intuitive portions of the self.